The Torah of Moses teaches that a defect-free male lamb must be sacrificed and roasted at the appointed time every year, eaten with matzah and bitter herbs, as a memorial of the redemption from Egypt (Num. 9:2, Deut. 16:1-8) — yet today, after the ministry and sacrificial death of Yeshua as the Lamb of God, we no longer perform the sacrificial rite of the Passover given to the Levites on behalf of Israel. We do not offer a lamb for sacrifice not because there is no Temple to offer such sacrifices, but because we have a greater priesthood based on the sworn oath of God that predates the Levitical priesthood in the life of the Messiah (Psalm 110:4). This is explained in the Book of Hebrews, chapter seven, which explains that “if perfection had been attainable through the Levitical priesthood (for under it the people received the law), what further need would there have been for another priest to arise after the order of Melchizedek, rather than one named after the order of Aaron? But when there is a change in the priesthood, there is necessarily a change in the law as well” (Heb. 7:11-12). The bottom line is that the promised new covenant (בּרית חדשׁה) of God centers on the sacrificial ministry of Yeshua as our Great High Priest, and this covenant provides a new way – “not according to the covenant made with the fathers at Sinai after the Exodus” – to be in right relationship with God (Jer. 31:31-34; Heb. 8:1-13). “And when Messiah had offered for all time a single sacrifice for sins, he sat down at the right hand of God, waiting from that time until his enemies should be made a footstool for his feet. For by one offering He has perfected forever those being sanctified” (Heb. 10:14).
So it is clear – if you believe the message of the gospel – that God has abolished the role of animal sacrifice in the law of Moses through the death of his Son as our eternal atonement (Heb. 9:12-15). “Because the law (of sacrifice) made nothing perfect, a better hope is introduced, and that is how we draw near to God” (Heb. 7:19). The veil of separation has been torn in the body of our Lord (Matt. 27:51; Mark 15:38; Heb. 10:12); and through the intercession and mediation of Yeshua, we now have direct access to the Presence of God by faith (Heb. 4:16). The great prophesy of Caiaphas has been fulfilled: “it is better for you that one man should die for the people, not that the whole nation should perish” (John 11:49-50). Yeshua himself is the atoning sacrifice for our sins, and not for ours only but for the whole world” (1 John 2:1-2; Rom. 3:25). As the very Lawgiver of Reality, the LORD has the power and authority to introduce a “new covenant,” and indeed were it not for that great blessing we would have no means of eternal redemption under the law. Yeshua “takes away the first covenant that he might establish the second” (see Heb. 10:4-18).
But what about other aspects of the law of Moses besides the sacrifices? To begin answering that question, we must distinguish between the idea of “law” and the idea of “covenant.” The law, or Torah, of the LORD means something more than the words of the covenant given at Sinai. Torah is rightly understood as a general term denoting God’s direction or teaching about how to be in right relationship with him (mitzvot, mishpatim, chukkim, etc. are specific applications of Torah itself). That is the Apostle Paul’s point in the book of Galatians where he points to Abraham as one who kept God’s Torah 400 years before the time of Sinai. Abraham obeyed God’s Torah before the time of giving of the covenant at Sinai! That said, there is a relationship between a divine “covenant” (or “agreement”) and the law, though the idea of covenant is more basic, and Torah is understood as our response to the underlying covenant. Torah, then, is a “function word” of covenant, expressing our obligations – ritual, moral, spiritual, etc., – in relation to that covenant. Where this may get confusing is that while both Moses’ teaching is Torah, and Yeshua’s teaching is Torah, and while there is overlap and continuity in moral and spiritual application, the Sinai covenant and the covenant of the Cross at Zion are mutually exclusive ways to attain atonement before God, and that is why followers of Yeshua do not offer animal sacrifices for their sins, etc., even though the sacrificial system itself assuredly bore witness to the coming of the great Lamb of God (Rom. 3:21; Num. 28:3). The same point can be made regarding other aspects of the teachings of Moses such as various religious and civil laws, laws of warfare and capital punishment, laws regarding “clean and unclean” (ritual purity), dietary law, and so on. The “weightier” matters of the law given at Sinai are preserved and incorporated into the new covenant, as the law provided a “pattern” or “analogy” of what was to come (Heb. 10:1), yet the ritual laws of sacrifice are now abolished by the new and better covenant of the Messiah (see Heb. 8:6).
So you see that followers of Messiah must be philosophers of sorts, that is, those who think deeply about the underlying meaning and purpose of God as revealed in the Scriptures. After all, Yeshua often taught in parables and used metaphors in his teaching (Matt. 13:35; John 6:35, 8:12, 10:9-11, etc.). When he said that he was “the door,” he didn’t expect us to look for a door knob on him (John 10:7-9)! When he warned his followers about the “leaven” of the religious leaders, he chided his disciples for thinking about material bread (Matt. 16:5-12). Indeed Yeshua was often exasperated with his followers for missing the point (Matt. 15:6; Luke 24:25-26). He regularly spoke of the “mysteries of the kingdom of God” (Luke 8:10; Mark 4:11). He taught his followers how to see the meaning of the redemption, of true healing, and of God’s kingdom. “The wisdom of God is given in a mystery, even the hidden wisdom, which God ordained before the world for our glory” (1 Cor. 2:7; Rom. 16:25-26). We must learn to reason analogically and rightly divide (ὀρθοτομέω, i.e., “cut straight”) the word of truth (2 Tim. 2:15). “We impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual” (1 Cor. 2:13). We discern the “weightier” matters of the Torah to center on God’s love for his people and his salvation given in Yeshua our Messiah. He is the Light of the world, the Bread of life, and our Good Shepherd. Amen: He is the way and the truth and the life of God given for us!
