Updated: Nov 13, 2022
This is a moral argument I created to show the validity of living a Torah lifestyle. I was inspired by the original moral argument that sets the case for the existence of Elohim. Mine was developed from having numerous conversations with Christians that asserted the Torah was done away with. I hope you find this syllogism enlightening and may it help you in future discussions and in your personal discourses.
1. Objective morals and values must come from Elohim
Objective means factual, true, not dependent on anyone’s interpretation. For example, it is a fact that we live on earth and personal perceptions cannot change that. It is paramount that we establish that objective morality must come from Elohim, since He is creator, He gets to set the rules, not his creation. By being El Shaddi it is only by His authority and power, that such principles can manifest themselves in a foundational way. The contrast between objective and subjective is that subjective is relative to the individual. For example: which flavor of ice cream is the best, what’s the best color, the coolest looking animal, and so forth. The Bible teaches that Elohim alone is the foundation for morality, remember if something is true then it is objective.
“You are near, O יהוה, and all Your commands are truth.” (Psalms 119:151)
“The sum of Your word is truth, and all Your righteous right-rulings are forever.” (Psalms 119:160)
“Set them apart in Your truth – Your Word is truth.” (John 17:17)
“And now, O Master יהוה, you are Elohim, and Your words are true, and You have spoken this goodness to Your servant.” (2 Samuel 7:28)
For those who have a belief in Elohim, the first premise is usually accepted without much trouble. The second premise is where most of the conflict will take place.
2. Elohim details what is right and what is wrong in His instructions (Torah)
There are several ways to demonstrate that premise two is correct, one is by defining what sin is.
“Everyone who sins breaks the law; in fact, sin is lawlessness.” (1 John 3:4)
The word lawlessness is not speaking about man-made laws but the Torah given by Elohim. Often the English translators replace Torah for law, though the word actually means instructions. With what is wrong addressed, we turn our attention to what is right.
“For what great nation is there which has Elohim so near to it, as יהוה our Elohim is to us, whenever we call on Him? And what great nation is there that has such laws and righteous right-rulings like all this Torah which I set before you this day?” (Deuteronomy 4:7-8)
Deuteronomy likens the Torah to righteous right-rulings, and now, with that in mind, we look at other witnesses to testify to that fact.
“Righteous are You, O יהוה, And Your right-rulings are straight.” (Psalms 119:137)
"So that the Torah truly is set-apart, and the command set-apart, and righteous, and good.” (Romans 7:12)
The Torah teaches followers how to live a life pleasing to the Father, and doing what is right (obeying) and what is wrong (sin/ disobedience), is established in the foundations of the first five books of the Bible. This is made very clear towards the end of the Torah.
“And you shall turn back and obey the voice of יהוה and do all His commands which I command you today. “And יהוה your Elohim shall make you have excess in all the work of your hand, in the fruit of your body, and in the fruit of your livestock, and in the fruit of your ground for good. For יהוה turns back to rejoice over you for good as He rejoiced over your fathers, if you obey the voice of יהוה your Elohim, to guard His commands and His laws which are written in this Book of the Torah, if you turn back to יהוה your Elohim with all your heart and with all your being. “For this command which I am commanding you today, it is not too hard for you, nor is it far off. “It is not in the heavens, to say, ‘Who shall ascend into the heavens for us, and bring it to us, and cause us to hear it, so that we do it?’ Nor is it beyond the sea, to say, ‘Who shall go over the sea for us, and bring it to us, and cause us to hear it, so that we do it?’” “For the Word is very near you, in your mouth and in your heart – to do it. See, I have set before you today life and good, and death and evil,” in that I am commanding you today to love יהוה your Elohim, to walk in His ways, and to guard His commands, and His laws, and His right-rulings. And you shall live and increase, and יהוה your Elohim shall bless you in the land which you go to possess. “But if your heart turns away, and you do not obey, and shall be drawn away, and shall bow down to other mighty ones and serve them, “I have declared to you today that you shall certainly perish, you shall not prolong your days in the land which you are passing over the Yardĕn (Jordan) to enter and possess.” (Deuteronomy 30:8-18)
3. Therefore, objective morals and values come from the Torah
With premises one and two shown to be correct, then it logically follows that the conclusion must be true as well. Some in religion may think, “Well, do what you think is right.” Or some other version of relativistic morality, but this runs contrary to the scriptures. This is evident with just the little snip bits I’ve shown here. The issue of subjective morality comes into play when humans try to dictate what is right and what is wrong, in a sense by doing this they are elevating themselves to the level of Elohim since only the creator can dictate what is righteous and what is unrighteous. In Judaism they add to the Torah with the Talmud, they have made flipping on a light switch during Sabbath a sin when there is no such verse in scripture that could even be used to suggest such a thing. In Christianity they have taken away from the Torah, making the eating of swine flesh perfectly okay, when the scriptures state that pork is unclean and is not for food. Both religions have sinned by adding and taking away from the Torah.
“All the words I am commanding you, guard to do it – do not add to it nor take away from it.” (Deuteronomy 12:32)
Because Elohim has stated not to add or take away from Torah, making it objectively wrong to do so, we can firmly asses that both religions have broken this command. This is the second objective of the argument, the first being the reasons for following the Torah, that without the Torah, there are no concrete morals or values. It's all dependent on the individual, or the particular religion that claims to believe the Bible.
Continue to test all things, including this, and search out the matter for yourself. I pray that the Ruach Hakodesh leads you into all truth.
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