Devarim 17 (Deuteronomy 17)
Devarim 17 starts off with direction not to sacrifice an animal with a blemish, specifically a bull or sheep. Next Moshe directs us to deal with those who would pursue after other redeemers. This is a continuation of Devarim 13. He tells the people what to do in situations when a judgment poses some difficulty. In addition, Moshe tells us how to deal with those that purposely cause divisiveness and rebellion when they do not agree with a judgment. Finally there is a discussion of a future king for Yisrael. Although not desired by Yehovah, someday the people will desire a king. He states the restrictions placed upon a king and the requirement to copy the Torah for their own use.
Yehovah is used 11 times in Devarim 17 in 20 verses.
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All Words Evil
All Words Evil
Devarim 17:1
1 You shall not sacrifice to Yehovah your Redeemer bull, or sheep, wherein is blemish, any evilfavouredness. For that an abomination to Yehovah your Redeemer.
“Any evilfavouredness” comes from the Hebrew phrase כֹּל דָּבָר רָע. This is three Hebrew words כּוֹל kol (H3605), דָבָר davar (H1697) and רַע ra (H7451).
כּוֹל kol (H3605) is in the Bible 5,423 times. It refers to the whole, all or the entirety. It is translated a variety of words, such as very thing, all, whosoever, whatsoever, nothing, yet.
דָבָר davar (H1697) is in the Bible 1439 times. It typically means word. דָבָר davar (H1697) is rendered other translations 45 percent of the time. Generally, דָבָר davar (H1697) should be translated word so as not to infer a meaning that was not originally intended. By translating דָבָר davar (H1697) word, it can be left to the reader to determine meaning based on context.
רַע ra (H7451) is in the Bible 663 times. Two-thirds of the time, it is translated evil. רַע ra (H7451) refers to that which is “bad” or “evil.” It is used in a wide variety of applications. A greater number of the word’s occurrences signify something morally evil or hurtful, often referring to man or men. It may mean “bad” or unpleasant in the sense of giving pain. It may also connote a fierceness or wildness. The word may also refer to something of poor or inferior quality, such as “bad”. The majority of the time רַע ra (H7451) should be rendered evil as this would maintain the overall context of Scriptures.
As such, כֹּל דָּבָר רָע should be rendered “all words evil”. This would mean any characteristic of the animal that did not meet the intent of Torah would be considered unacceptable as a sacrifice. Whether a bull or sheep, we should ensure that the sacrifice is free of blemishes. Whatever we present to Yehovah should be the best of the best and should be done in a timely manner.
Sacrifice to Yehovah
Sacrifice to Yehovah
Devarim 17:1
1 You shall not sacrifice to Yehovah your Redeemer bull (shor) or sheep (seh), wherein is blemish, all words evil (kol davar ra). For that an abomination to Yehovah your Redeemer.
Moshe tells us not to sacrifice an unacceptable bull or sheep to Yehovah. Our sacrifice should be without blemish. It should meet all the requirements set forth in Torah. It should be our best. Malakhi speaks to this in Malakhi 1:6-8.
6 A son honors father, and a servant his lord (adon). If then I a Father, where My honor? And if I a Lords (adon), where is My fear? Says Yehovah of hosts to you, priests, that despise My name. And you say, Wherein have we despised Your name? 7 You offer polluted bread upon My Altar; and you say, Wherein have we polluted You? In that you say, The table of Yehovah despised (bazah). 8 And if you offer the blind for sacrifice, not evil (ra)? And if you offer the lame and sick, not evil (ra)? Offer it now to your governor (pechah); will he be pleased with you, or accept your person? Says Yehovah of hosts.
The ones that are being referred to in Malakhi were ignorantly unaware of what they were doing. This is the case of many today. They are so involved in their own lives, they do not take time to ensure that they are giving their best to Yehovah.
For anything we do in life, we ought to ensure that our actions result in the intended effect. When we offer a sacrifice to God or even give tithes, we ought to ensure we do it in a way that is effective. To be effective we must do it in the way Yehovah prefers as stated in His word. We should understand that God has set forth a pattern and standard in these areas of life.
Now you may be thinking to yourself, we do not do animal sacrifices, how could this apply to me? It applies to us because it sets the pattern for the sacrifice we are to do, Romans 12:1.
1 I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, your reasonable service.
We are not required to do animal sacrifices, but we are asked to sacrifice our lives. You may not want to do this; however, this is the reasonable service. It is the minimum requirement.
We do a lot of things in life. Many of which we pour all our efforts and time into accomplishing. We ought to consider doing the same as we become a living sacrifice for God. If we cannot do this, we might consider the possibility that we are living a blemished life in the eyes of God.
Now it is interesting that only the bull and sheep are referenced in Devarim 17:1. This is a foreshadowing of the future body of believers. Although other animals are sacrificed, such as the goat and doves, we should strive to be a bull or sheep.
In the context of today’s believers, sheep are those described in Yochanan 10:27-30.
27 My sheep hear My voice, and I know them, and they follow Me. 28 And I give to them eternal life; and they shall never perish, neither shall any pluck them out of My hand. 29 My Father, which gave Me, is greater than all; and no is able to pluck them out of My Father’s hand. 30 I and Father are one.
The sheep are the ones that hear His voice. They possess eternal life and no one can take it from them nor would they walk away. The bulls on the other hand represent those who have moved beyond the average believers are in service to the most high. These must pursue the high calling and must be without blemish. That should be our pursuit in this lifetime.
The bull and sheep are the spiritual believers of 1 Corinthians 2:15-16.
15 But he that is spiritual judges all things, yet he himself is judged of no man. 16 For who has known the mind of the Lord, that he may instruct Him? But we have the mind of Messiah.
These are the ones we should want to be.
Transgressing His Covenant
Transgressing His Covenant
Devarim 17:2
2 If there be found among you, within any of your gates which Yehovah your Redeemer gives you, man or woman, that has wrought wickedness in the sight of Yehovah your God, in transgressing His covenant,
If there is an individual within the boundaries of our city that has committed wickedness, we are to addressing this wrong doing. In this case, wrongdoing is defined as transgressing the covenant. That is a fairly wide open offense, Moshe will provide context next.
What follows is a continuation of the discussion of Devarim 13.
Devarim 17:3
3 And has gone and served other redeemers, and worshipped them, either the sun, or moon, or any of the host of heaven, which I have not commanded;
In this case, the individual has transgressed the covenant by serving other redeemers. A redeemer is defined as an entity that would deliver a person from adverse conditions. Additionally, Moshe tells us that these redeemers may be the sun, moon or other host of heaven. He adds at the end, “I have not commanded.” This opens up the definition of a false redeemer. There is only one redeemer and one savior, Yeshayahu 43:11.
11 I, even I, Yehovah; and beside Me no savior.
Yehovah tells us that there is only one savior. He is that only savior. So if one is serving or worshiping anyone beside Yehovah, then they would be guilty of transgressing the covenant. This may happen today more often than we realize. If you are unaware how this happens today, you may be guilty of this very offense.
Now you may be wondering, why should I worry about this? In today’s society, freedom of religion is a basic right. This is true; however, it is actually freedom of individual religion. This means, I do not have to worship in the way someone else worships.
We should be aware of false worship and not allow it into our midst where we worship and our homes. Paul warns us in 1 Corinthians 5:6.
6 Your glorying not good. Know you not that a little leaven leavens the whole lump?
If we allow false worship in our midst, it will not be long before it spreads. We ought to be aware of these forms of worship and take action to prevent it from taking root in our lives and the lives of our children.
To be clear, aware is not the same as understanding or agreeing with it. We must know of the possibility. We should therefore set up an appropriate hedge to guard against its infiltration in our lives and the lives of our loved ones.
Devarim 17:4
4 And it be told you, and you have heard and inquired diligently, and, behold, true, the thing certain, such abomination is done (asah) in Yisrael.
When we are told of false worship in our midst, we should do something about it. We should diligently inquire in a noncombatant way. Not that we understand the details of the worship, but that we understand that it is false worship that would draw us away from Yehovah to another redeemer. This can be best accomplished by knowing what true worship is, the truth. Anything different than the truth would not be the truth. As a result, we would stay away from it. We know what truth is by knowing Yochanan 4:23-24 and what is actually means.
23 But the hour comes, and now is, when the true worshippers shall worship the Father in Spirit and in Truth. For the Father seeks such to worship Him. 24 God a Spirit. And they that worship Him must worship in Spirit and in Truth.
To know this we must know Scriptures and His Spirit. We must observe and practice them to know them.
In today’s world, we may not be able to do something about it. However, we ought to understand what is in close proximity to us. If it is false, we ought to take measures to protect ourselves, our families and who we worship with.
Devarim 17:5
5 Then shall you bring forth that man or that woman, which have committed that wicked thing, to your gates that man or that woman and shall stone them with stones, until they die.
If it is determined that an individual has transgressed the covenant, they are brought to the gates and stoned. However, it is not done immediately. The following requirements must be fulfilled.
Devarim 17:6
6 At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; at the mouth of one witness he shall not be put to death.
We are not to stone an individual based on the word of one witness. There must be two or three witnesses.
Now in today’s world, it would not be too wise to stone an individual. At least not in the western world. Paul does speak of the importance of this in Romans 16:17-18.
17 Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which you have learned; and avoid them. 18 For they that are such serve not our Lord Yeshua Messiah, but their own belly; and by good words and fair speeches deceive the hearts of the simple.
There are people out there that we should avoid. They are not always the ones that we think they are. They come in all size and shapes, many are charismatic. We will be susceptible to them if we do not know our own faith in Spirit and Truth. They will draw in people with their words that are smoother than silk. We need to be aware of who they are.
Unfortunately, telling others who these are may cause more division. Today, few understand truth, because the Harlot has had a strangle hold on the faith for so long. We must be gentle in our approach and help others discover the truth for themselves.
We must be wise in the way we declare that people are contrary to doctrine. Doctrine is an elusive subject today. Few agree on doctrine, but there are favorites and some of those are definitely not in alignment with biblical doctrine. The best way to deliver most people is to teach the truth and allow the Spirit to open up the persons heart to know the truth.
Devarim 17:7
7 The hands of the witnesses shall be first upon him to put him to death, and afterward the hands of all the people. So you shall put the evil away from among you.
Those who are witnesses against the individual should be first to cast the stones. The guilty should at least have an opportunity to face their accusers. The ones making the accusation should be able to face the one they are accusing.
Now there are cases when it may be best for the accuser not to face the guilty party. In those case, there would be a judgment rendered to protect the individual.
Judgment in Torah
Judgment in Torah
Devarim 17:8
8 If there arise a matter too hard for you in judgment, between blood and blood, between plea and plea, and between stroke and stroke, matters of controversy within your gates. Then shall you arise, and get you up into the place which Yehovah your Redeemer shall choose;
Even with two or three witnesses, there should be impartial judges. There are cases such as capital crimes that should go before a judge to make a decision. There are also those situations that may be minor in nature but evoke emotion that could result in secondary actions. These should be dealt with by an impartial group.
Devarim 17:9
9 And you shall come to the Priests the Levites, and to the judge that shall be in those days, and inquire; and they shall show you the word (davar) of judgment.
The case should go before the priests, Levites and judges. They should determine the case. The judge would meet the requirements of Devarim 16:18-19.
18 Judges and officers shall you make in all your gates, which Yehovah your Redeemer gives you, throughout your tribes and they shall judge the people with righteous (tzedeq) judgment. 19 You shall not wrest judgment; you shall not respect persons, neither take a gift. For a gift does blind the eyes of the wise, and pervert the words of the righteous.
We need to ensure those in judgment are impartial. We should not allow them to be bought and sold at any price.
Devarim 17:10
10 And you shall do according to my mouth (peh) word (davar), which they of that place which Yehovah shall choose shall show you; and you shall observe to do according to all that they inform you.
These difficult cases are to be taken to the place that Yehovah puts His name. Once determined by those in Judgment, one must observe the ruling. We are to respect the system of judgment that has been set up. That is why it is important that we place impartial and true witnesses in positions of judgment.
Moshe initially set this up in Shemos 18:20-21.
20 And you shall teach them statutes (choq) and Torah, and shall show them the way wherein they must walk, and the work that they must do. 21 Moreover you shall provide out of all the people able men, such as fear Redeemer, men of truth, hating covetousness; and place over them, princes (sar) of thousands, princes (sar) of hundreds, princes (sar) of fifties, and princes (sar) of tens.
The judges were to be taught in Torah and walk in Torah. They should fear God more than man. They should hate covertness as such they could not be bought. We must ensure that they are true witnesses. A true witness will not let their own emotions rule them, they are ruled by the Spirit.
Devarim 17:11
11 According to my mouth (peh) of the Torah which they shall teach you, and according to the judgment which they shall tell you, you shall do. You shall not decline from the word (davar) which they shall show you, to the right hand, nor to the left.
This is the most import part of the judgment. The judgment must be within the boundaries of Torah. Just as one cannot add or take away from the words of Torah, neither could they add or take away from the judgment based on Torah. We must stay within the boundaries of Torah and the judgment.
Anytime we go outside the boundaries, we are either ignorant of the boundary or arrogant. Ignorance is only excusable for so long. Usually about one time, after that it is arrogance and lack of caring.
We should thoroughly guard against ignorance by continuous studying Torah throughout our lives. Ignorance will work against us in the end, Hoshea 4:6.
6 My people are destroyed for lack of knowledge. Because you have rejected knowledge, I will also reject you, that you shall be no priest to Me. Seeing you have forgotten Torah of your Redeemer, I will also forget your children.
Ignorance of Torah is not an acceptable excuse. Actually there is no acceptable excuse. We are all liable for the contents of Scriptures. We must stay on the path of righteousness and never stray to the right or left.
The other reason many go outside of the boundaries is pure arrogance. To operate outside the boundaries is to overrule Yehovah’s judgment. Those who do this will realize the error of their ways when He returns. It will not work out well for them, regardless if they have salvation or not. Salvation is not a free pass to disregard Torah or any element of Torah, Mikha 6:8.
8 He has showed you, man (adam), what is good; and what does Yehovah require of you, but to do justly, and to love mercy, and to walk humbly with your God?
Justly comes from the Hebrew word מִשְׁפָּט mishpat (H4941). It is in the Bible 421 times. מִשְׁפָּט mishpat (H4941) is translated judgment 70 percent of the time. Various words are used; however, this does not change the meaning of the word מִשְׁפָּט mishpat (H4941).
מִשְׁפָּט mishpat (H4941) is used basically two ways. The first deals with the act of sitting as a judge, hearing a case, and rendering a proper verdict. It can also refer to the “rights” belonging to someone. This second way carries several nuances:
· The sphere in which things are in proper relationship to one’s claims.
· A judicial verdict.
· The statement of the case for the accused.
· An established ordinance.
Either way, judgment is the best translation and the context determines meaning.
This all starts with proper judgment. Proper judgment is always within the boundaries of Torah and led by His Spirit. We should always ensure that Truth and Spirit are a vital part of our judgments, Yochanan 4:23-24.
23 But the hour comes, and now is, when the true worshippers shall worship the Father in Spirit and in Truth. For the Father seeks such to worship Him. 24 God a Spirit. And they that worship Him must worship in Spirit and in Truth.
His Torah lays the boundaries and the extent of the judgment. His Spirit pinpoints the location within the boundaries the judgment falls.
Presumptuous Defiance
Presumptuous Defiance
Devarim 17:12-13
12 And the man that will do (asah) presumptuously (zadon), and will not hearken to the priest that stands to minister there before Yehovah your God, or to the judge, even that man shall die. And you shall put away the evil from Yisrael. 13 And all the people shall hear, and fear, and do no more presumptuously.
Presumptuously comes from the Hebrew word זָדוֹן zadon (H2087). It is in the Bible 11 times. זָדוֹן zadon (H2087) pride 6 times, presumptuously 2 times and proud 3 times. It comes from the Hebrew word זוּד zud (H2102).
זוּד zud (H2102) is in the Bible 10 times. It is translated deal proudly 4 times, presumptuously 3 times, presume 1 time, proud 1 time and sod 1 time.
זָדוֹן zadon (H2087) is used in the context of having pride that opposes God or His rendering, which is a major sin. A person having this level of pride is parallelled with those who “work wickedness” and “tempt God”. Frequently, such people are depicted as opposing those who try to do the will of God.
Once a decision is made we are to honor the judgment. If one takes it upon themselves to openly defy a decision, they have taken it upon themselves to be an island outside of the land. This is not referring to one who states a differing opinion. It is one who takes action to defy a decision. In this case, if one tries to operate outside the judgment, they would be subject to the death penalty.
Although this may seem severe, these individuals are the ones that would speak divisively either to incite others or to lead a rebellion. This can lead to a complete breakdown of the unity of the faith. These are possibly under the offense of Devarim 13.
King over the People
King over the People
Devarim 17:14
14 When you are come to the land which Yehovah your Redeemer gives you, and shall possess it, and shall dwell therein, and shall say, I will set a king over me, like as all the nations that about me;
Yehovah knew that there would come a time when the people would desire a king. This was exactly what happened in 1 Shemuel 8:4-6.
4 Then all the elders of Yisrael gathered themselves together, and came to Shemuel to Ramah, 5 and said to him, Behold, you are old, and you sons walk not in your ways. Now make us a king to judge us like all the nations. 6 But the thing displeased Shemuel, when they said, Give us a king to judge us. And Shemuel prayed to Yehovah.
These people did not just want a king, they wanted an intermediary. They wanted someone to take care of their problems. They wanted to go on with their lives without a thought as to what was happening around them. They wanted an individual that would overlook the country side and protect it against foreign invasion. An individual that would ensure the equitable treatment of others. The wanted these things and so much more. This way if someone was taking care of these problems, they would not have to get involved and could go about their lives without a care.
They wanted someone they could see physical and not spiritually. They wanted their faith to be in the hands of another.
God told Shemuel in 1 Shemuel 8:7-9.
7 And Yehovah said to Shemuel, Hearken to the voice of the people in all that they say to you. For they have not rejected you, but they have rejected Me, that I should not reign over them. 8 According to all the works which they have done since the day that I brought them up out of Mitzrayim even to this day, wherewith they have forsaken Me, and served other redeemers, so do they also to you. 9 Now therefore hearken to their voice; nevertheless protest solemnly to them, and show them the manner of the king that shall reign over them.
Shemuel was to give the people what they wanted, but he was also to warn the people what comes with it. This will be subsequently discussed.
God knew exactly why they wanted a king. They had rejected His form of government for the model of government the nations had devised. In the future, we will return to the same government as at the beginning, Zekharya 6:12-13.
12 And speak to him, saying, Thus speaks Yehovah of hosts, saying, Behold the man whose name the Branch (tzemach); and He shall grow up out of His place, and He shall build the Temple of Yehovah. 13 Even He shall build the Temple of Yehovah; and He shall bear the glory, and shall sit and rule upon His throne; and He shall be a priest upon His throne. And the counsel of peace shall be between them both.
In the future, there will be one individual who will be the King and Priest. It will be Yehovah our only God. We will then answer to Him. He will rule with righteousness, compassion and mercy. He will be different than any king or government in the past. His reign will be forever and we will be satisfied.
Devarim 17:15
15 You shall in any wise set king over you, whom Yehovah your Redeemer shall choose. From among your brethren shall you set king over you. You may not set a foreign (nokriy) man (iysh) over you, which is not your brother.
Yehovah would choose the king. He did this throughout the books of Shemuel and Melakhim. However, we cannot have a foreign king rule over us. Although this happened, it was not acceptable. As it was not acceptable for Herod to reign over Yehudah. However, that was a result of our own disobedience and rebellion.
King’s Restrictions
King’s Restrictions
Devarim 17:16-17
16 But he shall not multiply horses to himself, nor cause the people to return to Mitzrayim, to the end that he should multiply horses. Forasmuch as Yehovah has said to you, You shall henceforth return no more that way. 17 Neither shall he multiply wives to himself, that his heart turn not away. Neither shall he greatly multiply to himself silver and gold.
Just because one was king over Yisrael, it did not mean they could do whatever they wanted. They were to be held to a higher standard than the average Yisraeli. The restrictions were, he could not:
· Multiply horses.
· Cause the people to return to Mitzrayim.
· Multiply wives.
· Multiply silver and gold.
It seems most kings violated these to some extent. King Solomon violated all four of these. He did it on a level far beyond any other king.
These restrictions represented our continued trust in Yehovah. Horses represent our defense. Returning to Mitzrayim was returning to sin and relying on the world. To multiply wives was to dilute the faith and to be seduced by the Harlot. Multiplying silver and gold was choosing wealth over God’s sufficiency.
In Shemuel when the people desired a king, Shemuel was to warn them what would happen, 1 Shemuel 8:10-22.
10 And Shemuel told all the words of Yehovah to the people that asked of him a king. 11 And he said, This will be the manner of the king that shall reign over you. He will take your sons, and appoint for himself, for his chariots, and his horsemen; and shall run before his chariots. 12 And he will appoint him princes (sar) over thousands, and princes (sar) over fifties; and to plow (charash) his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots. 13 And he will take your daughters confectionaries, and cooks, and bakers. 14 And he will take your fields, and your vineyards, and your olive yards, the best, and give to his servants. 15 And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants. 16 And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put to his work. 17 He will take the tenth of your sheep and you shall be his servants.
What the people wanted would come at cost. As with any king or government, they may initially serve the people, but eventually they will put themselves above the people and the laws of the land. In the end, the people will eventually serve the king and or government. That is exactly what has occurred today. It is as if the government is a beast with an insatiable desire to drain the resources of those under its authority.
Whenever we look for any intermediary other than Yehovah, there is a cost. In the end, we will serve that entity with little return for our service. The service to the king will eventually result in 1 Shemuel 8:18.
18 And you shall cry out in that day because of your king which you shall have chosen you; and Yehovah will not hear you in that day.
Eventually, the people would cry out because of the king. Few kings and governments through time served the people over themselves. Most became a greater burden than they relieved. They would grow in size and eventually oppress the people to serve their own needs. A fact that many seem to be blind to until it is too late.
Shemuel told the people all these things, but it did not change anything, 1 Shemuel 8:19-22.
19 Nevertheless the people refused to obey the voice of Shemuel; and they said, No; but we will have a king over us; 20 that we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles. 21 And Shemuel heard all the words of the people, and he rehearsed them in the ears of Yehovah. 22 And Yehovah said to Shemuel, Hearken to their voice, and make them a king. And Shemuel said to the men of Yisrael, Go every man to his city.
It is a sad fact that people will almost always choose a government over Yehovah. We even do this today. We set up governments to establish our rights and privileges. When in fact, if we would walk with Yehovah and cleave to Him, if we would obey and walk in His word, He would be the only government that we would ever need.
The fact is people are lazy and we pay a high price for that laziness.
King’s Torah
King’s Torah
Devarim 17:18-19
18 And it shall be, when he sits upon the throne of his kingdom, that he shall write him a copy (mishneh) of this the Torah in a scroll (sefer) out of before the priests the Levites. 19 And it shall be with him, and he shall read therein all the days of his life. That he may learn to fear Yehovah his God, to keep all the words of this the Torah and these statutes, to do them.
The king was supposed to write a copy of the Torah for himself. He was to study this all the days of his life. He was to continuously read and study his copy of Torah. From this, the king would learn to fear Yehovah. This in turn that would cause him to keep all the words of Torah.
It is unclear whether any king of Yisrael or Yehudah ever did this.
When one thinks about it, this is probably something all mature believers should do to some extent. The act of recording the Torah causes one to notice things that they may not have necessarily seen before. It changes one through study and increases their understanding. If they meditate upon the word, the benefits are limitless.
Devarim 17:20
20 That his heart be not lifted up above his brethren, and that he turn not aside from the commandment, the right hand, or the left. To the end that he may prolong days in his kingdom, he, and his children, in the midst of Yisrael.
One of the more important things that would come out of copying Torah is, it levels the playing field. One realizes that they are no better than the next person. A thorough understanding of Torah leads to a tendency to stay within the boundaries Yehovah established.
A side benefit is, it will cause things to go well for us and our children, and prolong our days.
Understanding Torah leads to understanding the rest of the Bible, Hebrews 10:1.
1 For the Torah having a shadow of good things to come, not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers there to perfect.
Torah is the shadow that helps us understand the reality that Yehovah is bring forth. It is the way that God would have us walk. Further, Yeshua tells us in Yochanan 5:46-47.
46 For had you believed Moshe, you would have believed Me. For he wrote of Me. 47 But if you believe not his writings, how shall you believe My words?
Without Torah, we will not understand Yeshua’s words. If we do not understand Yeshua’s words, we may find that we have followed a false hope. We may be on the wrong side in this lifetime and when He returns.
There is so many reasons to study and learn Torah. It will do more for your life than all the other education you could pursue in this lifetime.
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