The Beauty of Sacrifice: Torah, Messiah, and the Coming Kingdom

 

For much of the modern world, the sacrificial system described in the Torah is neither fully understood nor rightly appreciated. Growing up, I was often taught that sacrifices were nothing more than an archaic, even barbaric, practice that ended with the death of the Messiah. Yet, as my understanding of the Scriptures has deepened, I have come to see the sacrificial system in a very different light. Rather than something to be tarnished or discarded, I now see it as a beautiful means of reconciliation with Yah—a sacred meal shared in His presence.

I have also come to realize that the idea of the sacrificial system being “done away with” is not scriptural, but rather a tendril of Christian theology that lingered in my thinking for far too long. While there is still much to learn and unlearn, I believe it is prudent to begin by biblically defining what the sacrifices truly meant. From there, we will examine evidence that the disciples themselves continued to make sacrifices after the ascension of Yeshua, and finally, we will consider the prophecies that point to the continuation of sacrifices in the millennial reign of Messiah.

Defining the Sacrifices (Torah foundation)

When we first read about the sacrificial system in the Torah, it can feel foreign to our modern minds. Yet, when we look closely, we see that sacrifices were never meant to be taken as primitive or barbaric rituals; they were acts of worship, thanksgiving, and covenant fellowship with Yah.

Detailed in Leviticus 1-7, Yah describes the various types of offerings:

•  The burnt offering (the olah, Leviticus 1) represented complete devotion as the whole animal (after it was slaughtered) ascended in smoke to the creator. 
• The grain offering (the minhah, Leviticus 2) was from the works of the hand, symbolizing gratitude and dedication. 
• The peace offering (the shelamim, Leviticus 7:11-33) centered around fellowship, as it involved sharing a meal with Yah, the priest, and the family that brought the offering. Creating a picture of communion with Elohim Himself. 
• The sin offering (the hattat, Leviticus 6:25-30) and the guilt offering (the asham, Leviticus Leviticus 7:1-7) provided cleansing for sin and restitution when wrong had been done. 

Together, these offerings deliver a complete depiction of reconciliation and relationship.

The sacrificial system was not only about atonement but about sharing life with Yah. We see this powerfully in Exodus 24:4–11, when Israel confirmed the covenant with blood and then ascended the mountain to eat and drink in Yah’s presence.

“And Mosheh wrote down all the Words of יהוה, and rose up early in the morning, and built a slaughter-place at the foot of the mountain, and twelve standing columns for the twelve tribes of Yisra’ĕl. And he sent young men of the children of Yisra’ĕl, and they offered ascending offerings and slaughtered slaughterings of peace offerings to יהוה of bulls. And Mosheh took half the blood and put it in basins, and half the blood he sprinkled on the slaughter-place. And he took the Book of the Covenant and read in the hearing of the people. And they said, “All that יהוה has spoken we shall do, and obey.” And Mosheh took the blood and sprinkled it on the people, and said, “See, the blood of the covenant which יהוה has made with you concerning all these Words.” And Mosheh went up, also Aharon, Naḏaḇ, and Aḇihu, and seventy of the elders of Yisra’ĕl, and they saw the Elohim of Yisra’ĕl, and under His feet like a paved work of sapphire stone, and like the heavens for brightness. Yet He did not stretch out His hand against the chiefs of the children of Yisra’ĕl! And they saw Elohim, and they ate and drank.” (Exodus 24:4–11)

Sacrifice was the doorway to fellowship. Likewise, Deuteronomy 12:5–7, 17–18 emphasizes that offerings were to be brought to “the place Yah chooses,” where His Name dwells, and that Israel was to rejoice as they ate before Him. This reveals that sacrifices were not grim duties but joyful covenant meals.

“but seek the place which יהוה your Elohim chooses, out of all your tribes, to put His Name there, for His Dwelling Place, and there you shall enter. “And there you shall take your ascending offerings, and your slaughters, and your tithes, and the contributions of your hand, and your vowed offerings, and your voluntary offerings, and the firstlings of your herd and of your flock. “And there you shall eat before יהוה your Elohim, and shall rejoice in all that you put your hand to, you and your households, in which יהוה your Elohim has blessed you.” (Deuteronomy 12:5–7)

“You are not allowed to eat within your gates the tithe of your grain, or of your new wine, or of your oil, or of the firstlings of your herd or your flock, or of any of your offerings which you vow, or of your voluntary offerings, or of the contribution of your hand. “But eat them before יהוה your Elohim, in the place which יהוה your Elohim chooses, you and your son and your daughter, and your male servant and your female servant, and the Lĕwite who is within your gates. And you shall rejoice before יהוה your Elohim in all that you put your hands to.” (Deuteronomy 12:17-18)

The rhythm of life was also tied to offerings. In Numbers 28–29, Yah commanded daily sacrifices, Sabbath offerings, and festival offerings. This created a sacred calendar where all of life—days, weeks, months, and years—were marked by communion with Him. And yet, Yah always emphasized the heart behind the sacrifices. Psalm 51:15–19 reminds us that He desires a broken and contrite spirit above ritual. Sacrifices were never meant to be empty motions but outward signs of inward devotion.

“O יהוה, open my lips, And that my mouth declare Your praise. For You do not desire slaughtering, or I would give it; You do not delight in ascending offering. The slaughterings of Elohim are a broken spirit, A heart broken and crushed, O Elohim, These You do not despise. Do good in Your good pleasure to Tsiyon (Zion); Build the walls of Yerushalayim (Jerusalem). Then You would delight in slaughterings of righteousness, In ascending offering and complete ascending offering; Then young bulls would be offered on Your slaughter-place.” (Psalms 51:15-19)

Sacrifices after Yeshua’s Ascension (disciples’ practice)

Many today assume that sacrifices ended with the resurrection of Yeshua, yet the Scriptures show otherwise. The disciples continued to participate in the Temple services, which included the sacrificial system, seeing no contradiction between Yeshua’s atonement and the ongoing worship commanded in the Torah.

In Acts 2:46, we read that the followers of the Messiah were at the Temple daily, showing that the Temple was not merely a backdrop; it was the center of Israel’s worship, and sacrifices were part of that daily rhythm.

“And day by day, continuing with one mind in the Set-apart Place, and breaking bread from house to house, they ate their food with gladness and simplicity of heart…” (Acts 2:46)

Similarly, Acts 3:1 records Peter and John going to the Temple “at the hour of prayer,” which was tied directly to the daily Tamid offering, Exodus 29:38-42 and Numbers 28:3-8. Their worship life remained intertwined with the sacrificial system.

“And Kĕpha (Peter) and Yoḥanan (John) were going up to the Set-apart Place at the hour of prayer, the ninth hour.” (Acts 3:1)

“And you shall say to them, ‘This is the offering made by fire which you bring to יהוה: two male lambs a year old, perfect ones, daily, a continual ascending offering. The one lamb you prepare in the morning, and the other lamb you prepare between the evenings, with one-tenth of an ĕphah of fine flour as a grain offering mixed with one-fourth of a hin of pressed oil, a continual ascending offering which was offered at Mount Sinai for a sweet fragrance, an offering made by fire to יהוה, and its drink offering, one-fourth of a hin for each lamb. Pour out the drink to יהוה as an offering in the set-apart place. And the other lamb you prepare between the evenings. As the morning grain offering and its drink offering, you prepare it as an offering made by fire, a sweet fragrance to יהוה.” (Numbers 28:3-8)

Perhaps the most striking example comes in Acts 21:20–26. When Paul returned to Jerusalem, James encouraged him to prove that he was Torah-observant by participating in a Nazirite vow, which required sacrifices (Numbers 6). Paul not only agreed but paid the expenses for others to do so as well. This was after Yeshua’s ascension, clear proof that the apostles did not view sacrifices as abolished.

Paul himself testifies in Acts 24:17–18 that he came to Jerusalem “to bring kind deeds and offerings.” The Greek word here (prosphora) is the same used elsewhere for sacrificial gifts. Even decades after Messiah’s resurrection, Paul was still participating in the sacrificial life of Israel.

“And after many years I came to bring kind deeds to my nation and offerings…” (Acts 24:17-18)

This practice was not isolated. Luke 24:53, Acts 5:42, and other passages show the disciples continually in the Temple, teaching and worshiping. The Jewish historian Josephus records that sacrifices continued in Jerusalem until 70 CE, and there is no evidence that the early Messianic believers separated themselves from this system. Instead, they saw Messiah’s atonement in heaven and the Temple sacrifices on earth as distinct but complementary realities.

“And they, having bowed down to Him, returned to Yerushalayim (Jersualem) with great joy, and were continually in the Set-apart Place praising and blessing Elohim. Amĕn.” (Luke 24:52-53)

“And daily in the Set-apart Place, and in every house, they did not cease teaching and bringing the Good News: יהושע the Messiah!” (Acts 5:42)

Sacrifices in the Millennial Reign (future prophecy)

Looking forward, the prophets make it clear that sacrifices will not only return but will flourish in the Messianic Kingdom. Far from being abolished, the sacrificial system is prophesied as part of Messiah’s reign when He restores all things.

Ezekiel 40–48 gives a breathtaking vision of a future Temple, with Yah’s glory returning to dwell within it. In Ezekiel 43:18–27; 45:16-17; 46:4–15, we read detailed instructions for burnt offerings, peace offerings, and festival sacrifices. These are not shadows of the past but promises of the future. Under Messiah’s reign, sacrifices will once again serve as covenantal expressions of worship and fellowship.

“All the people of the land are to give this contribution to the prince in Yisra’ĕl (Israel). “And on the prince are the ascending offerings, and the grain offerings, and drink offerings, at the festival, the new moons, the sabbaths – in all the appointed times of the house of Yisra’ĕl. He is to prepare the sin offering, and the grain offering, and the ascending offering, and the peace offerings to make atonement for the house of Yisra’ĕl.” (Ezekiel 45:16-17)

The prophet Isaiah 56:6–7 declares that foreigners who join themselves to Yah will bring offerings, and their sacrifices will be accepted on His altar. This is directly tied to Yeshua’s words when He called the Temple a “house of prayer for all nations.”

“Also the sons of the foreigner who join themselves to יהוה, to serve Him, and to love the Name of יהוה, to be His servants, all who guard the Sabbath, and not profane it, and are holding onto My covenant – them I shall bring to My set-apart mountain, and let them rejoice in My house of prayer. Their ascending offerings and their slaughterings are accepted on My slaughter-place, for My house is called a house of prayer for all the peoples.” (Isaiah 56:6-7)

“And He was teaching, saying to them, “Has it not been written, ‘My House shall be called a house of prayer for all nations’?  But you have made it a ‘den of robbers.’” (Mark 11:17)

Similarly, Zechariah 14:16–21 foretells all nations ascending to Jerusalem to keep Sukkot, and even the cooking pots will become set-apart, language of sacrificial service.

“And it shall be that all who are left from all the nations which came up against Yerushalayim, shall go up from year to year to bow themselves to the Sovereign, יהוה of hosts, and to celebrate the Festival of Sukkot. “And it shall be, that if anyone of the clans of the earth does not come up to Yerushalayim to bow himself to the Sovereign, יהוה of hosts, on them there is to be no rain. And if the clan of Mitsrayim does not come up and enter in, then there is no rain. On them is the plague with which יהוה plagues the nations who do not come up to celebrate the Festival of Sukkot. This is the punishment of Mitsrayim and the punishment of all the nations that do not come up to celebrate the Festival of Sukkot. In that day “SET-APART TO יהוה” shall be engraved on the bells of the horses. And the pots in the House of יהוה shall be like the bowls before the slaughter-place. And every pot in Yerushalayim and Yehuḏah shall be set-apart to יהוה of hosts. And all those who slaughter shall come and take them and cook in them. And there shall no longer be a merchant in the House of יהוה of hosts, in that day.” (Zechariah 14:16–21)

In Isaiah 66:20–23, we see nations bringing offerings to Jerusalem, while Sabbath and new moon observances continue in the Kingdom.

“And they shall bring all your brothers as an offering to יהוה out of all the nations, on horses and in chariots and in litters, on mules and on camels, to My set-apart mountain Yerushalayim,” declares יהוה, “as the children of Yisra’ĕl bring an offering in a clean vessel into the House of יהוה. “And from them too I shall take for priests – for Lĕwites,” declares יהוה. “For as the new heavens and the new earth that I make stand before Me,” declares יהוה, “so your seed and your name shall stand. “And it shall be that from New Moon to New Moon, and from Sabbath to Sabbath, all flesh shall come to worship before Me,” declares יהוה.” (Isaiah 66:20–23)

Malachi 3:1–4 looks to a time when the Levites will be purified so that “the offering of Judah and Jerusalem will be pleasing as in days of old.” This shows that sacrifices are not abolished but purified and perfected under Messiah.

“See, I am sending My messenger, and he shall prepare the way before Me. Then suddenly the Master you are seeking comes to His Hĕḵal, even the Messenger of the covenant, in whom you delight. See, He is coming,” said יהוה of hosts. “And who is able to bear the day of His coming, and who is able to stand when He appears? For He is like the fire of a refiner, and like the soap of a launderer. “And He shall sit as a refiner and a cleanser of silver. And He shall cleanse the sons of Lĕwi, and refine them as gold and silver, and they shall belong to יהוה, bringing near an offering in righteousness. “Then shall the offering of Yehuḏah and Yerushalayim be pleasant to יהוה, as in the days of old, as in former years.” (Malachi 3:1–4)

Even the Brit Ḥadashah affirms this vision. Hebrews 8–10 does not teach that sacrifices were abolished, but that Yeshua’s offering in the heavenly Temple is the ultimate atonement, for a once devoiced Israel. Earthly sacrifices continue to serve as covenant expressions, purified under His reign, while His heavenly priesthood secures eternal redemption for all those who endure until th end.

Conclusion: A Covenant Meal with Yah

From the Torah to the Apostles to the Prophets, the testimony is consistent: sacrifices were never abolished. They were, and will continue to be, a means of worship, fellowship, and covenant renewal with Yah. In Messiah Yeshua, we see their fullest meaning—not as barbaric relics of the past, but as sacred expressions of reconciliation, thanksgiving, and joy.

The sacrificial system teaches us that Yah desires to eat with us, to dwell with us, and to share life with us. Far from being obsolete, sacrifices point us to the eternal reality of Messiah’s reign, when all nations will worship in unity, bringing offerings of praise and thanksgiving to the King.

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Are the Danes Descended from the Tribe of Dan?

 

The Danes and the Tribe of Dan: A Lost Connection?

One of the enduring mysteries of biblical history is the fate of the “lost ten tribes of Israel,” who were carried into exile by the Assyrian Empire in 722 BCE. The prophets declared that although Israel would be scattered, they would not be forgotten:

“Yet the number of the children of Yisra’ĕl shall be as the sand of the sea, which is not measured nor counted. And it shall be in the place where it was said to them, ‘You are not My people,’ they shall be called, ‘You are the sons of the living Ěl.’” (Hosea 1:10)

Among these tribes was Dan, whose name means “Judge” in Hebrew. The tribe was associated with justice, judgment, and the scales of law. One of its most famous members was Samson, the mighty deliverer of Israel. But Dan was also unique in another respect: it was a coastal tribe with a strong tradition of seafaring.

“Gil‛aḏ remained beyond the Yardĕn, and why did Dan remain on ships? Ashĕr continued at the seashore, and remained by its landing places.” (Judges 5:17)

This nautical characteristic may provide a key clue to the tribe’s later migrations.

Tribal Traits: The Serpent’s Trail

When Jacob blessed his sons, he spoke of Dan in unusual terms:

“Dan rightly rules his people as one of the tribes of Yisra’ĕl. Dan is a serpent by the way, an adder by the path, that bites the horse’s heels so that its rider falls backward. I have waited for your deliverance, O יהוה!” (Genesis 49:16–18)

Some interpreters see in this imagery the idea of Dan leaving a “trail” wherever they went, much like a serpent leaves its track in the dust. Indeed, throughout Scripture, we see Dan renaming conquered places after their forefather:

“They called the name of the city Dan, after the name of Dan their father, who was born to Yisra’ĕl.” (Judges 18:29; Joshua 19:47)

“They encamped in Qiryath Ye‛arim… therefore they call that place Maḥanĕh Ḏan to this day.” (Judges 18:12)

If this was their habit in the land of Israel, might they not have done the same wherever they traveled in exile? This may explain the curious prevalence of “Dan” in the names of major rivers in Europe: the Danube, Dniester, Dnieper, Don, and Donets.

Dan and the Sea Peoples

Being a seafaring tribe, Dan likely interacted with the Phoenicians, the great maritime traders of the ancient world. Archaeology shows that the Phoenicians ventured as far as the British Isles to obtain tin from Cornwall. Herodotus, the Greek historian, wrote:

“The Cassiterides, from which tin comes to us, lie in the sea beyond the Pillars of Heracles.” (Histories, 3.115)

If the Phoenicians knew the British Isles, could Dan have journeyed with them? Such voyages may explain the echoes of Dan found in Celtic and Scandinavian traditions.

 

The Tuatha Dé Danann

Irish legend tells of the Tuatha Dé Danann, a mysterious people who arrived in Ireland by sea. They brought treasures, advanced knowledge, and the role of law-givers to the early Irish. They were remembered as supernatural culture-bringers.

Some researchers propose that the Tuatha Dé Danann were in fact the Tribe of Dan remembered through myth. The name itself is telling: “Danann” may share the same root as Dan, suggesting “the people of Dan.”

Among their treasures was the Stone of Scone (or Stone of Destiny), later used in the coronation of Scottish and British monarchs. Some even claim it was Jacob’s pillow stone, upon which he dreamed of angels ascending and descending.

"And he came upon a place and stopped over for the night, for the sun had set. And he took one of the stones of that place and put it at his head, and he lay down in that place to sleep. And he dreamed and saw a ladder set up on the earth, and its top reached to the heavens, and saw messengers of Elohim going up and coming down on it." (Genesis 28:11-12)

 

Denmark: The Land of the Danes

The most direct link may be Denmark itself, whose name literally means “the borderland of the Danes.” According to tradition, it was named after a legendary King Dan. The resonance with the biblical tribe of Dan is hard to overlook.

If Dan left their mark on rivers, regions, and legends across Europe, could Denmark represent one of their final destinations?

Conclusion: Scattered Yet Not Lost

The Scriptures remind us that although the tribes were scattered, they would one day be remembered and restored. The possible connection between the Danes of northern Europe and the Tribe of Dan illustrates how prophecy, history, and folklore may intertwine.

Whether through rivers named Dan, Irish legends of the Tuatha Dé Danann, or the very name of Denmark, the serpent’s trail of Dan may still be winding through history — waiting for the day when all Israel is gathered once again.

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Jew and Greek: Rethinking Gentile Identity in the New Testament

 

The traditional interpretation promoted by seminaries regarding the use of the term “Greek” in the Brit Chadashah (New Testament) suggests it is a euphemism for gentiles, rather than a reference to biological Greeks. However, this understanding warrants reconsideration. If the term “Greek” in the Messianic and Apostolic writings actually refers to Greeks themselves, rather than all non-Hebrew peoples, it could significantly alter our comprehension of historical events and the perspectives of the scriptural authors. Such a paradigm shift might explain why Paul traveled extensively to Greek city-states, why references to Greeks are prevalent in the texts, and why the earliest copies of the New Testament are written in Greek. Historically, Jews and Greeks have shared a long and complex relationship. Judah was under Greek rule following Alexander the Great’s conquest in 332 BCE, remaining so until the Maccabean rebellion in 167 BCE. This period was marked by centuries of coexistence and cultural exchange, reminiscent of the interactions between the Hebrews and the Egyptians thousands of years earlier. It is plausible that some Greeks, like some Egyptians who left with the Hebrews during the Exodus, abandoned pagan practices and aligned themselves with the true Elohim. Nonetheless, they may have faced discrimination from Jews who harbored resentment for the Greek oppressions during the reign of Antiochus Epiphanes. To explore this perspective further, we will examine the words translated as “Greek” or “Gentile” in the New Testament and analyze the historical relationship between Greeks and Jews from Alexander’s reign until the time of Yeshua Messiah.

The Words Behind Greek and Gentile

The authors of the Messianic writings demonstrate careful word usage, distinguishing between references to Gentiles in general and Greeks specifically. In all instances, the term Gentile, translated from the Greek ethnos, refers to any non-Hebrew individual as seen in these few examples.

“And you shall be brought before governors and sovereigns for My sake, as a witness to them and to the nations.” (Matthew 10:18)

“And the nations shall trust in His Name.” (Matthew 12:21)

“See, we are going up to Yerushalayim (Jerusalem), and the Son of Adam shall be delivered to the chief priests and to the scribes, and they shall condemn Him to death and shall deliver Him to the nations.” (Mark 10:33)

“A light for the unveiling of the nations, and the esteem of Your people Yisra’ĕl (Israel).” (Luke 2:32)

“But the Master said to him, “Go, for he is a chosen vessel of Mine to bear My Name before nations, sovereigns, and the children of Yisra’ĕl (Israel).” (Acts 9:15)

Throughout Paul’s writings, the term used to refer to Gentiles is ethnos. While the Greek term Hellen is occasionally translated as "gentile" or "nations," this translation is more precise when compared to ethnos. Specifically, Hellen denotes the Greeks.

“The Yehudim, therefore, said to themselves, “Where is He about to go that we shall not find Him? Is He about to go to the Dispersion among the Greeks, and to teach the Greeks?” (John 7:35)

“What then? Are we better than they? Not at all, for we have previously accused both Yehudim (Jews) and Greeks that they are all under sin.” (Romans 3:9)

“Cause no stumbling, either to the Yehudim (Jews) or to the Greeks or to the assembly of Elohim.” (1 Corinthians 10:32)

“For indeed by one Spirit we were all immersed into one body, whether Yehudim(Jews) or Greeks, whether slaves or free, and we were all made to drink into one Spirit.” (1 Corinthians 12:13)

While the mistranslation of Hellen may seem minor, it highlights the significance of precisely identifying the referenced ethnicity when explicitly mentioned by the authors. If John or Paul had been referring to the Gentiles broadly, they would have used ethnos. Instead, they specifically pointed to the Greeks with Hellen. Here are several examples where the authors of the Messianic writings specifically refer to Greeks (Hellen), rather than the broader Gentile population.

“Now the woman was a Greek, a Syro-Phoenician by birth, and she kept asking Him to cast the demon out of her daughter.” (Mark 7:26)

“And he came to Derbe and Lustra. And see, a certain taught one was there, named Timotiyos (Timothy), the son of a certain Yehudi(Jew) woman who believed – but his father was Greek.” (Acts:16:1)

“There is not Yehudi(Jew) nor Greek, there is not slave nor free, there is not male and female, for you are all one in Messiah יהושע.” (Galatians 3:38)

Galatians 3:28 is sometimes translated as referring to Gentiles. While this mistranslation may seem insignificant, it raises questions about the translators' choices. Specifically, one might wonder why they used the term Gentile in some instances and Greek in others, given that the Greek text clearly distinguishes between references to a Greek (Hellen) individual and the entire Gentile (ethnos) population.

This section highlighted the authors' clear distinction between Greeks and Gentiles, emphasizing their precise choice of terminology. Before exploring the reasons behind the specific mention of Greeks, it is essential to consider Alexander the Great and his conquest of Judah, which provides important historical context.

Alexander the Great

Prior to his campaign against the Persians, Alexander the Great engaged briefly with the Kingdom of Judah, an interaction that would have enduring implications for the Jewish people and the broader people of Israel. His initial approach was to conquer Jerusalem and its inhabitants, as he had with other territories, but divine intervention altered his plans.

“Now Alexander, when he had taken Gaza, made haste to go up to Jerusalem; and Jaddua the high priest, when he heard that, was in an agony, and under terror, as not knowing how he should meet the Macedonians, since the king was displeased at his foregoing disobedience. He therefore ordained that the people should make supplications, and should join with him in offering sacrifice to God, whom he besought to protect that nation, and to deliver them from the perils that were coming upon them; whereupon God warned him in a dream, which came upon him after he had offered sacrifice, that he should take courage, and adorn the city, and open the gates; that the rest should appear in white garments, but that he and the priests should meet the king in the habits proper to their order, without the dread of any ill consequences, which the providence of God would prevent. Upon which, when he rose from his sleep, he greatly rejoiced, and declared to all the warning he had received from God. According to which dream he acted entirely, and so waited for the coming of the king.” (Josephus, Flavius. The Works of Flavius Josephus: Complete and Unabridged (p. 1017). Titan Read. Kindle Edition.)

“Alexander, when he saw the multitude at a distance, in white garments, while the priests stood clothed with fine linen, and the high priest in purple and scarlet clothing, with his mitre on his head, having the golden plate whereon the name of God was engraved, he approached by himself, and adored that name, and first saluted the high priest.” (Josephus, Flavius. The Works of Flavius Josephus: Complete and Unabridged (p. 1018). Titan Read. Kindle Edition.)

“However, Parmenio alone went up to him, and asked him how it came to pass that, when all others adored him, he should adore the high priest of the Jews? To whom he replied, “I did not adore him, but that God who hath honored him with his high priesthood; for I saw this very person in a dream, in this very habit, when I was at Dios in Macedonia, who, when I was considering with myself how I might obtain the dominion of Asia, exhorted me to make no delay, but boldly to pass over the sea thither, for that he would conduct my army, and would give me the dominion over the Persians; whence it is that, having seen no other in that habit, and now seeing this person in it, and remembering that vision, and the exhortation which I had in my dream, I believe that I bring this army under the Divine conduct, and shall therewith conquer Darius, and destroy the power of the Persians, and that all things will succeed according to what is in my own mind.”” (Josephus, Flavius. The Works of Flavius Josephus: Complete and Unabridged (p. 1018). Titan Read. Kindle Edition.)

Elohim conveyed a vision to Alexander the Great, depicting Jaddua, the high priest of Jerusalem at the time. In this dream, Alexander envisioned himself conquering the Persians. Experiencing the revelation profoundly impressed him, leading to a gesture of respect he had not previously shown to anyone—saluting or bowing before Jaddua. It is important to note that Alexander’s admiration was directed not solely toward Jaddua but toward the divine power he believed appointed him, as Alexander himself stated. Even going so far as to offer appropriate sacrifices to Elohim. 

“And when he went up into the temple, he offered sacrifice to God, according to the high priest’s direction.” (Josephus, Flavius. The Works of Flavius Josephus: Complete and Unabridged (p. 1018). Titan Read. Kindle Edition.)

Alexander was also shown a prophecy in the Book of Daniel that describes the rise and fall of several empires. This includes the third kingdom, Greece, represented by bronze (Daniel 2:39), the four-headed winged leopard (Daniel 7:6), and the goat that becomes great but has its horn broken into four pieces, symbolizing the Hellenistic Kingdoms (Daniel 8:3-8).

“And when the Book of Daniel was showed him 23 wherein Daniel declared that one of the Greeks should destroy the empire of the Persians, he supposed that himself was the person intended.” (Josephus, Flavius. The Works of Flavius Josephus: Complete and Unabridged (p. 1019). Titan Read. Kindle Edition.)

Following Alexander’s stay in Judah, he permitted the Jews to join his army while respecting their ancient traditions, fostering greater cultural exchange between the two nations. By granting the Jews the right to follow Yah and uphold His Torah, he established a bond rooted in shared values and mutual respect. This alliance not only strengthened their collective efforts during his conquests but also laid the groundwork for enduring cultural and spiritual connections that would influence future generations.

“The next day he called them to him, and bid them ask what favors they pleased of him; whereupon the high priest desired that they might enjoy the laws of their forefathers, and might pay no tribute on the seventh year. He granted all they desired. And when they entreated him that he would permit the Jews in Babylon and Media to enjoy their own laws also, he willingly promised to do hereafter what they desired. And when he said to the multitude, that if any of them would enlist themselves in his army, on this condition, that they should continue under the laws of their forefathers, and live according to them, he was willing to take them with him, many were ready to accompany him in his wars.” (Josephus, Flavius. The Works of Flavius Josephus: Complete and Unabridged (p. 1019). Titan Read. Kindle Edition.)

From Alexander to the Maccabees

Throughout history, the interactions between Judah and Greece have been marked by periods of coexistence and conflict, shaping the course of their histories. Alexander the Great's conquest of Judah in 332 BCE and the subsequent rule of Antiochus Epiphanes over the region from 175-164 BCE exemplify this complex relationship. For over a century, Jews and Greeks shared lives—working, fighting, and intermarrying—mirroring the earlier bonds between Israel and Egypt from Joseph's era to the time of a forgetful pharaoh (Exodus 1:8). However, this peaceful coexistence gradually deteriorated, culminating in the rise of a new ruler whose malevolence echoed the ancient pharaohs' cruelty.

“Alexander had reigned twelve years when he died. So his officers took over his kingdom, each in his own territory, and after his death they all put on crowns, and so did their sons after them for many years, multiplying evils on the earth. There sprang from these a sinful offshoot, Antiochus Epiphanes, son of King Antiochus, once a hostage at Rome. He became king in the one hundred and thirty-seventh year of the kingdom of the Greeks.” (1 Maccabees 1:7-10)

While I have previously detailed the events of the Maccabean rebellion in "The Story of Hanukkah" and "Remembering Hanukkah," it is important to note that during this period, Greek culture gained prominence among the Jews. This shift led to a growing disregard for the Torah and was accompanied by harsh suppression, reflecting the complex historical context of the time.

The conflict between the two sides was intense and brutal, marked by violence and a lack of compassion. The Greeks committed atrocities, including killing women, children, and the elderly, and sought to eradicate the Torah from the land. Their transgressions against former allies and neighbors were severe, and their treatment of the Jews was particularly cruel. Despite these hardships and the opposition of a wicked king, the Jews ultimately triumphed over the Greeks and restored the land to Yah.

From the Maccabean Rebellion to Yeshua

The Maccabean rebellion took place from 167-160 BCE, and most scholars place Yeshua’s birth around 8 BCE and 4 BCE. Another hundred years plus between Greek and Jew, making the total from Alexander to Yeshua 324 years. Over three centuries of two cultures mixing, fighting, and living together. Such time and history bring into focus why the Greeks were mentioned so much in the Messianic/Apostolic writings. The Greeks were not merely some other Gentile nation; there was an intermingling and conversion (on both sides) that is only comparable to the Northern Kingdom of Israel being dispersed to the nations, and later Judah by the Romans.

It is noteworthy that the earliest copies of the New Testament are written in Greek, that many of Paul’s journeys took him to Greek city-states, and he had prominent Greek followers. Additionally, a significant population of Hellenists, or Greek-speaking Jews, existed—those who assimilated into Greek society and culture. Throughout history, there has been tension between those who remained faithful to the traditional path and those who diverged from it, despite efforts at teshuva, or repentance, over the years. It is important to acknowledge that historical records may identify all Hellenists as Greek-speaking Jews; however, it remains uncertain whether Greek converts were also included under the Hellenist designation.  As seen in Act 6.

“And in those days, when the taught ones were increasing, there arose a grumbling against the Hebrews by the Hellenists, because their widows were overlooked in the daily serving.” (Acts 6:1)

This passage indicates that the Hellenists participated in Sabbath services but continued to face neglect. Consequently, the faith leaders devised a solution to address this issue.

“Therefore, brothers, seek out from among you seven men who are known to be filled with the Set-apart Spirit and wisdom, whom we shall appoint for this duty, “but we shall give ourselves continually to prayer and to serving the Word. And the word pleased the entire group. And they chose Stephanos, a man filled with belief and the Set-apart Spirit, and Philip, and Prochoros, and Nikanor, and Timon, and Parmenas, and Nikolaos, a convert from Antioch, whom they set before the emissaries. And when they had prayed, they laid hands on them.” (Acts 6:3-6)

If the names of the emissaries are indicative, it appears that all of them were Greek. What might be the reason for sending Greeks, of the flesh, to witness in the synagogues where Hellenists were being mistreated? It could be to demonstrate that Elohim accepts all who come to Him and enter into a covenant. This was particularly evident through the power of the Spirit that Stephanos possessed.

“And Stephanos, filled with belief and power, did great wonders and signs among the people.” (Acts 6:8)

Although many individuals were persuaded and gained proper understanding through the efforts of the emissaries, there remained a significant portion of the population who opposed these teachings. They argued that the Hebrew Greeks criticized Moses and Elohim, further highlighting the deep-seated remorse the Jews felt towards the Hellenists.

“But some of those of the so-called Congregation of the Freedmen (Cyrenians, Alexandrians, and those from Kilikia and Asia), rose up, disputing with Stephanos, but they were unable to resist the wisdom and the Spirit by which he spoke. Then they instigated men to say, “We have heard him speak blasphemous words against Mosheh and Elohim.” (Acts 6:9-11)

Stephanos was subsequently brought before the High Priest for trial, during which he provided a precise account of the scriptures from Abraham to Moses. He concluded his discourse with truthful words that profoundly addressed the core issue.

“Which of the prophets did your fathers not persecute? And they killed those who before announced the coming of the Righteous One, of whom you now have become the betrayers and murderers, who received the Torah as it was ordained by messengers, but did not watch over it.” (Acts 6:52-52)

The Jewish community, which had taken pride in their distinct identity and resisted assimilation into other nations—a stance rooted in their ancestors' efforts during the Maccabean Rebellion—became enraged upon encountering this Hebrew Greek pointing out their shortcomings. This reaction was not due to rudeness on Stephanos's part; rather, it reflected a historical pattern of harlotry within Judah. In his era, the Jews of the Talmud appeared more like the Antiochus Greeks, than the Maccabees who fought for their independence.

Conclusion

This ultimately resulted in Stephano’s death, exemplifying the tensions faced by early followers of Yeshua in reconciling the cultural and religious differences between converted Greeks (both Hellen and Hellenists) and those of Abrahamic descent. Consequently, after Yeshua’s ascension, his disciples endeavored to transcend these divisions, seeking to heal historical wounds and foster unity. Their primary focus was on tending to their immediate community, which was essential before they could effectively reach out to the broader lost sheep of the House of Israel, emphasizing the importance of internal cohesion as a foundation for external outreach.

P.S.

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Caleb in the Bible: Faithful Spy, Giant Slayer, and Grafted Warrior of Judah

 

Born a Canaanite

Caleb is referred to as “the son of Yephunneh the Kenizzite,”

“Except Kalĕḇ son of Yephunneh, the Qenizzite, and Yehoshua (Joshua) son of Nun, for they have followed יהוה completely.” (Numbers 32:12)

“Then the children of Judah came near to Joshua in Gilgal. Caleb the son of Jephunneh the Kenizzite said to him, “You know the thing that YHWH spoke to Moses the man of Elohim concerning me and concerning you in Kadesh Barnea.” (Joshua 14:6)

Which clues us in to his non-Israelite origin. The Kenizzites were a Canaanite tribe mentioned as early as Genesis 15:19, part of the people who lived in the land YHWH promised to give to Abraham’s descendants

“In that day Yah made a covenant with Abram, saying, “I have given this land to your offspring, from the river of Egypt to the great river, the river Euphrates: the land of the Kenites, the Kenizzites, the Kadmonites…” (Genesis 15:19)

Despite his foreign lineage, Caleb was grafted into Israel, specifically into the tribe of Judah. This shows us that YHWH's covenant is not about bloodline alone, but about faith and obedience.

“Of the tribe of Judah, Caleb the son of Jephunneh.” (Numbers 13:6)

Caleb’s inclusion reflects the principle Paul later wrote about in Romans 11, where Gentiles (Nations) are "grafted in" among the natural branches of Israel. Caleb's story is an early and powerful example of this truth in action.

“If the first fruit is set-apart, so is the lump. If the root is holy, so are the branches. But if some of the branches were broken off, and you, being a wild olive, were grafted in among them and became partaker with them of the root and of the richness of the olive tree, don’t boast over the branches. But if you boast, remember that it is not you who support the root, but the root supports you.” (Romans 11:16-18)

Faithful Among the Fearful

When Mosheh sent twelve spies to scout out the land of Kenaʿan (Canaan), ten returned with a report that sowed fear into the hearts of the people. They saw the giants, the fortified cities, and the armies—and they faltered. But Kalĕḇ stood apart.

“They reported to him, and said, “We went to the land where you sent us. And truly, it flows with milk and honey, and this is its fruit. But the people who dwell in the land are strong, and the cities are walled, very great. And we saw the descendants of Anaq there too…..But the men who had gone up with him said, “We are not able to go up against the people, for they are stronger than we. And they gave the children of Yisra’ĕl (Israel) an evil report of the land which they had spied out, saying, “The land through which we have gone as spies is a land eating up its inhabitants, and all the people whom we saw in it are men of great size. And we saw there the Nephilim, sons of Anaq, of the Nephilim. And we were like grasshoppers in our own eyes, and so we were in their eyes.” (Numbers 13:27-28, 31-33)

In Numbers 13:30, we read his bold declaration:

“And Kalĕb silenced the people before Mosheh, and said, “Let us go up at once and take possession, for we are certainly able to overcome it.” (Numbers 13:30)

Caleb didn’t deny the challenges, but he knew the power of YHWH. His confidence wasn't in military strength but in the promises of Elohim. Alongside Yehoshua (Joshua), he tried to rally the people to trust in YHWH’s word. Sadly, the congregation refused, and because of their unbelief, that entire generation (20 years old and up) was sentenced to die in the wilderness.

“And יהוה said, “I shall forgive, according to your word, but truly, as I live and all the earth is filled with the esteem of יהוה, for none of these men who have seen My esteem and the signs which I did in Mitsrayim (Egypt) and in the wilderness, and have tried Me now these ten times, and have disobeyed My voice, shall see the land of which I swore to their fathers, nor any of those who scorned Me see it.” (Numbers 14:20-23)

Yet Caleb and Joshua were granted the honor of entering the land. Why? Because, as it’s repeated several times in Scripture, Caleb “wholly followed YHWH”. His faith was different. Complete. Undivided. And YHWH noticed.

“But My servant Kalĕḇ, because he has a different spirit in him and has followed Me completely, I shall bring into the land where he went, and his seed shall inherit it.” (Numbers 14:24)

“Of those men who went to spy out the land, only Yehoshua (Joshua) son of Nun, and Kalĕḇ son of Yephunneh remained alive.” (Numbers 14:38)

The Giant Slayer of Hebron

Forty-five years later, Caleb finally had his chance to claim the land. At eighty-five years old, he came before Joshua to request his inheritance—the mountain of Hebron, a region still populated by the Anakim, the giants who had once caused Israel to tremble.

In Joshua 14:12, Caleb said:

“And now, give me this mountain of which יהוה spoke in that day, for you heard in that day how the Anaqim were there, and that the cities were great and walled. If יהוה is with me, then I shall dispossess them, as יהוה said.” Yehoshua then blessed him, and gave Ḥeḇron to Kalĕḇ son of Yephunneh as an inheritance. So Ḥeḇron became the inheritance of Kalĕḇ son of Yephunneh the Qenizzite to this day, because he followed יהוה Elohim of Yisra’ĕl (Israel) completely.” (Joshua 14:12-14)

He didn’t seek the easy land. He didn’t ask for rest. He wanted the stronghold of the giants, the very ones others feared to face. And with the same fire he had as a young man, he rose to the challenge.

“And to Kalĕb son of Yephunneh he gave a portion in the midst of the children of Yehuḏah, according to the mouth of יהוה to Yehoshua: Qiryath Arba, that is Ḥeḇron – Arba was the father of Anaq. And Kalĕb drove out the three sons of Anaq from there: Shĕshai, and Aḥiman, and Talmai, the children of Anaq.” (Joshua 15:13-14)

Caleb took Hebron, defeating the Anakim. He didn’t just believe in YHWH’s promise but acted boldly on it. He became a literal giant slayer, and once he rooted out the lesser Nephilim (Attack on Nephilim), the land could finally rest.

“…And the land had rest from fighting.” (Joshua 14:15)

Strength in Old Age

At 85, Caleb wasn’t slowing down, he was charging up mountains to face giants. In his own words,

“And now, see, יהוה has kept me alive, as He said, these forty-five years since יהוה spoke this word to Mosheh while Yisra’ĕl (Israel) walked in the wilderness. And now, see, I am eighty-five years old today. “Yet I am still as strong today as I was on the day that Mosheh sent me. As my strength was then, so my strength is now, for battle, and for going out and for coming in.” (Joshua 14: 10-11)

Caleb is proof that faith keeps you alive, not just spiritually, but physically. His strength wasn’t just natural; it was the fruit of trusting YHWH fully for decades. He didn’t let age define his purpose. He remained a warrior in both body and spirit.

His enduring vigor reminds us of Isaiah 40:29-31:

“He gives power to the faint, and to those who have no might He increases strength. Even youths shall faint and be weary, and young men stumble and fall, but those who wait on יהוה renew their strength, they raise up the wing like eagles, they run and are not weary, they walk and do not faint.” (Isaiah 40:29-31)

Caleb lived that out.

4 Spiritual Lessons from Kalĕb’s Life

Caleb’s story isn’t just history, it’s a spiritual blueprint. His life teaches us deep truths about identity, faith, endurance, and the heart YHWH desires.

1. Grafted In by Faith, Not by Blood

Though Caleb was a Kenizzite by birth, he was counted among the tribe of Yehudah (Judah). This reminds us that belonging to the people of YHWH isn’t about physical lineage but spiritual faithfulness. He was grafted in because he chose to serve YHWH with all his heart, wholeheartedly.

2. Courage Rooted in Conviction

Caleb wasn’t fearless because he was naïve; he had seen the same giants and obstacles as everyone else. But his conviction that YHWH would keep His promises gave him courage. In a world filled with fear and compromise, we are called to be like Caleb, bold, grounded, and trusting in YHWH’s word above all.

3. Wholehearted Devotion

The phrase used repeatedly to describe Caleb is that he “wholly followed YHWH.” He didn’t serve halfway. He didn’t blend obedience with doubt. His loyalty was complete. That kind of devotion sets a person apart and brings favor, even when surrounded by rebellion.

4. Enduring Strength Comes from Faith

Caleb’s physical strength in old age was the result of his spiritual strength over the years. He never let go of the promise. His body stayed strong because his spirit stayed faithful. It’s a powerful reminder that trusting YHWH renews us daily—body, mind, and soul.

Conclusion: A Timeless Role Model

Caleb’s story may span only a few chapters, but his impact echoes through generations. He was a Canaanite who became part of Israel. A spy who spoke the truth when others cowered. A warrior who faced giants when others fled. An old man who climbed mountains and claimed victories when others would’ve rested.

In every stage of life, Caleb modeled what it means to be fully devoted to YHWH. His legacy calls us to follow with the same passion, regardless of where we come from, what giants stand in our way, or how old we are. Like Caleb, we too can say,

“Yet I am as strong this day... Now therefore give me this mountain.”

May we all have a Caleb spirit—faithful, fearless, and wholly devoted to YHWH.

P.S.

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Circumcision in the Bible: The Everlasting Sign of Yah’s Covenant

 

The topic of circumcision is often debated within the Messianic community. Some believe it applies only to biological descendants of Abraham. Others argue it’s only required for infants at eight days old. Still others claim Paul’s writings abolished it altogether. To understand the true role of circumcision in Yah’s covenant, we must revisit its origin, purpose, and application across Scripture.

Abraham and circumcision

“And Elohim said to Abraham, “As for you, guard My covenant, you and your seed after you throughout their generations. “This is My covenant which you guard between Me and you, and your seed after you: Every male child among you is to be circumcised. “And you shall circumcise the flesh of your foreskin, and it shall become a sign of the covenant between Me and you. “And a son of eight days is circumcised by you, every male child in your generations, he who is born in your house or bought with silver from any foreigner who is not of your seed. “He who is born in your house, and he who is bought with your silver, has to be circumcised. So shall My covenant be in your flesh, for an everlasting covenant. “And an uncircumcised male child, who is not circumcised in the flesh of his foreskin, his life shall be cut off from his people – he has broken My covenant.” (Genesis 17:9-14)

Circumcision is a sign between Yah and His covenant people, initiated by the parents on behalf of the child. Though the child cannot choose at eight days old, the responsibility falls on the parents to mark their son as part of the covenant community. However, if an uncircumcised man wishes to enter into a covenant with Yah and was not circumcised on the eighth day, he must also comply. Those who argue that this is only for Abraham’s descendants must acknowledge that the text specifically mentions foreigners who join him must be circumcised as well. Additionally, it is important to note that those who belong to the Messiah are considered Abraham's seed and have been redeemed at a cost.

 “And if you are of Messiah, then you are seed of Abraham, and heirs according to promise.” (Galatians 3:29)

 “For you were bought with a price, therefore esteem Elohim in your body and in your spirit, which are of Elohim.” (1 Corinthians 6:20)

In the book of Jubilees, we gain a deeper understanding of circumcision and its significance in distinguishing your male child from the male children of the world. It serves as a sign that the boy has been dedicated to Yah and indicates the parents' commitment to the covenant as well.

“This law is for all the generations forever, and there is no circumcision of the days, and no omission of one day out of the eight days; for it is an eternal ordinance, ordained and written on the heavenly tablets. And every one that is born, the flesh of whose foreskin is not circumcised on the eighth day, belongs not to the children of the covenant which YHWH made with Abraham, but to the children of destruction; nor is there, moreover, any sign on him that he is YHWH’s but (he is destined) to be destroyed and slain from the earth, and to be rooted out of the earth, for he has broken the covenant of YHWH our Elohim.” (Jubilees 15:25-26)

It is a lasting commandment, one written in the heavenly tablets that endure for eternity. A sign given by Yah to His children to mark them as His own. This is why the enemy specifically targets circumcision; the adversary seeks to undermine this sacred sign that Yah bestowed upon those who call Him father. Let us stand firm in our identity and embrace the divine mark that sets us apart, for it is a testament to our unwavering faith and commitment to His eternal covenant.

Moses and circumcision

In the book of Exodus, a fascinating yet often overlooked story unfolds around Moses and circumcision. This pivotal moment, shrouded in mystery, invites us to delve deeper into its significance. What compelled this event, and what lessons can we glean from it? For those who seek to understand the layers of meaning within scripture, this narrative offers a rich tapestry of insights waiting to be uncovered.

“And it came to be on the way, in the lodging place, that יהוה met him and sought to kill him. And Tsipporah took a sharp stone and cut off the foreskin of her son and threw it at his feet, and said, “You are indeed a bridegroom of blood to me! “So He let him go. Then she said, “You are a bridegroom of blood,” because of the circumcision.” (Exodus 24:26)

This is all the information we are allotted in Exodus concerning this event, and we are left with more questions than answers. However, the absence of further details invites us to explore the context and significance of this event more deeply. Understanding the historical and cultural background can provide valuable insights, and examining other ancient texts may shed light on the nuances that Exodus does not cover. This encourages a broader investigation into the narratives surrounding Moses and the events of the Exodus, prompting us to seek answers beyond the confines of a single source.

“In those days Moses, the son of Amram, in Midian, took Zipporah, the daughter of Reuel the Midianite, for a wife. And Zipporah walked in the ways of the daughters of Jacob, she was nothing short of the righteousness of Sarah, Rebecca, Rachel and Leah. And Zipporah conceived and bare a son and he called his name Gershom, for he said, I was a stranger in a foreign land; but he circumcised not his foreskin, at the command of Reuel his father-in-law. And she conceived again and bare a son, but circumcised his foreskin, and called his name Eliezer, for Moses said, Because the Elohim of my fathers was my help, and delivered me from the sword of Pharaoh.” (Jasher 78:7-10)

“And Moses rose up to go to Egypt, and he took his wife and sons with him, and he was at an inn in the road, and an angel of Elohim came down, and sought an occasion against him. And he wished to kill him on account of his firstborn son, because he had not circumcised him, and had transgressed the covenant which YHWH had made with Abraham. For Moses had hearkened to the words of his father-in-law which he had spoken to him, not to circumcise his firstborn son, therefore he circumcised him not. And Zipporah saw the angel of YHWH seeking an occasion against Moses, and she knew that this thing was owing to his not having circumcised her son Gershom. And Zipporah hastened and took of the sharp rock stones that were there, and she circumcised her son, and delivered her husband and her son from the hand of the angel of YHWH.” (Jasher 79:8-12)

In the book of Jasher, we see that the reason Yah sent an angel to contend with Moses was due to his choosing not to circumcise his first son in heeding the words of his father-in-law. Zipporah knew that the reason this angel attacked Moses was due to his neglecting this critical command. We might wonder why Yah waited till this point to correct this infraction, and the answer may lie with the mission Moses had just received from Yah, to deliver His people out of Egypt. Moses would be their leader, the example that they would follow in learning the ways of Yah. Therefore, it was imperative for him to fully embrace the covenant, symbolized by the circumcision of both sons, ensuring that he stood firmly in the light of Yah's commandments, guiding his people with unwavering faith and commitment.

The next section I want to bring attention to is the Passover and the rules surrounding the appointed time.

“And יהוה said to Mosheh and Aharon, “This is the law of the Pĕsaḥ: No son of a stranger is to eat of it, but any servant a man has bought for silver, when you have circumcised him, then let him eat of it. “A sojourner and a hired servant does not eat of it. “It is eaten in one house, you are not to take any of the flesh outside the house, nor are you to break any bone of it. “All the congregation of Yisra’ĕl are to perform it. “And when a stranger sojourns with you and shall perform the Pĕsaḥ to יהוה, let all his males be circumcised, and then let him come near and perform it, and he shall be as a native of the land. But let no uncircumcised eat of it. There is one Torah for the native-born and for the stranger who sojourns among you.” (Exodus 12:43-49)

Passover is a significant meal reserved for those who are part of the covenant. A key physical characteristic of this covenant is male circumcision. Additionally, the beautiful concept of adoption into Israel is evident through the covenant with Yah, which states that a stranger may partake in the meal if he is circumcised. Through circumcision, the stranger becomes as a native-born—no longer an outsider, but grafted into the covenant community. This foreshadows the New Testament truth: Yah’s family is open to all who enter by faith and obedience. It is important to note that this former stranger is not a blood descendant of Abraham and must be older than eight days. By choosing to undergo circumcision, he also demonstrates the circumcision of his heart, showing his willingness to endure the pain associated with physical circumcision.

Maccabees and circumcision

The practice of circumcision is not merely a physical act; it embodies a profound covenant between the practitioners and Yah. However, this sacred tradition faces relentless opposition from those who seek to undermine and obliterate its significance. The harrowing accounts found in the books of Maccabees starkly illustrate this struggle, revealing the lengths to which the enemy will go to thwart this vital expression of faith.

"So they built a gymnasium in Jerusalem, according to Gentile custom, and removed the marks of circumcision, and abandoned the holy covenant. They joined with the Gentiles and sold themselves to do evil." (1 Maccabees 1:14–15)

Under the influence of Hellenistic culture, some Jews sought to assimilate by constructing a gymnasium—a symbol of Greek culture—and undergoing procedures to reverse their circumcision, a practice known as epispasm. This act signified a rejection of the Abrahamic covenant and an embrace of Gentile customs.

"They should also leave their sons uncircumcised, and make themselves abominable by everything unclean and profane." (1 Maccabees 1:48)

"According to the decree, they put to death the women who had their children circumcised, and their families and those who circumcised them; and they hung the infants from their mothers' necks." (Maccabees 1:60–61)

King Antiochus IV Epiphanes issued decrees forbidding circumcision, viewing it as a threat to his campaign of cultural unification. This chilling persecution underscores just how much the enemy hates the covenantal sign Yah has given His people. Despite the threat of death, some remained faithful, testifying that circumcision is not merely physical—it is a bold declaration of allegiance to the Most High.

"For example, two women were brought in for having circumcised their children. They publicly paraded them around the city with their babies hanging at their breasts, and then hurled them down from the top of the wall." (2 Maccabees 6:10)

This account underscores the extreme persecution faced by Jews who adhered to the practice of circumcision. The public execution of mothers and their infants served as a grim warning to others and exemplified the oppressive measures taken to eradicate Hebrew customs.

The Prophets and circumcision

Before we delve into the final argument against circumcision—the claim that the ‘New Testament’ has rendered it obsolete, or that the focus has shifted to the circumcision of the heart—let us turn to the prophets. They provide a compelling perspective, revealing that the circumcision of the heart has always been essential, complementing the physical act of circumcising the flesh.

“Circumcise yourselves unto יהוה, and take away the foreskins of your hearts, you men of Yehuḏah (Judah) and inhabitants of Yerushalayim (Jerusalem), lest My wrath come forth like fire and burn, with none to quench it, because of the evil of your deeds.” (Jeremiah 4:4)

Jeremiah tells the people that just being physically circumcised isn't enough, they need to be spiritually clean and devoted.

“See, the days are coming,” declares יהוה, “when I shall punish all circumcised with the uncircumcised – “Mitsrayim (Egypt), and Yehuḏah (Judah), and Eḏom, and the children of Ammon, and Mo’aḇ, and all those trimmed on the edges, who dwell in the wilderness. For all the nations are uncircumcised, and all the house of Yisra’ĕl (Israel) are uncircumcised in heart!” (Jeremiah 9:25-26)

Even some nations that practice circumcision outwardly are still judged because their hearts are uncircumcised, not truly loyal to Yah.

“And shall say to the rebellious, to the house of Yisra’ĕl (Israel), ‘Thus said the Master יהוה, “O house of Yisra’ĕl (Israel), enough of all these abominations of yours, that you brought in sons of a foreigner, uncircumcised in heart and uncircumcised in flesh, to be in My set-apart place to profane it, My house! That you brought near My food, the fat and the blood, and you broke My covenant because of all your abominations. “And you did not guard the charge of that which is set-apart to Me, but you have set others to guard the charge of My set-apart place for you.” Thus said the Master יהוה, “No son of a foreigner, uncircumcised in heart or uncircumcised in flesh, comes into My set-apart place, even any son of a foreigner who is among the children of Yisra’ĕl (Israel).” (Ezekiel 44:6-9)

Again, not just physical circumcision, but heart circumcision is required to serve in Yah’s set-apart place.

Paul and circumcision

In exploring the complex views on circumcision presented by Paul, it's essential to highlight the contrasting perspectives he offers. While some verses convey a negative stance on the practice, others seem to endorse it. Before delving into the two interpretations of Paul's writings, it's important to recognize that in the first century, circumcision often served as an idiomatic expression linked to the Pharisees, reflecting a broader cultural context that shaped these discussions.

“For circumcision indeed profits if you practice the Torah, but if you are a transgressor of the Torah, your circumcision has become uncircumcision. So, if an uncircumcised one watches over the righteousness of the Torah, shall not his uncircumcision be reckoned as circumcision? And the uncircumcised by nature, who perfects the Torah, shall judge you who, notwithstanding letter and circumcision, are a transgressor of the Torah! For he is not a YehuḏI (Jew) who is so outwardly, nor is circumcision that which is outward in the flesh. But a Yehuḏi (Jew) is he who is so inwardly, and circumcision is that of the heart, in Spirit, not literally, whose praise is not from men but from Elohim.”  (Romans 2:25–29)

“Was anyone called while circumcised? Let him not become uncircumcised. Was anyone called while uncircumcised? Let him not be circumcised. The circumcision is naught, and the uncircumcision is naught, but the guarding of the commands of Elohim does matter!” (1 Corinthians 7:18–19)

“See, I, Sha’ul, say to you that if you become circumcised, Messiah shall be of no use to you. And I witness again to every man being circumcised that he is a debtor to do the entire Torah. You who are declared right by Torah have severed yourselves from Messiah; you have fallen from favor. For we, in Spirit, by belief, eagerly wait for the expectation of righteousness. For in Messiah יהושע neither circumcision nor uncircumcision has any strength, but belief working through love.” (Galatians 5:2–6)

“In Him you were also circumcised with a circumcision not made with hands, in the putting off of the body of the sins of the flesh, by the circumcision of Messiah.” (Colossians 2:11)

“And he came to Derbe and Lustra. And see, a certain taught one was there, named Timotiyos (Timothy), the son of a certain YehuḏI (Jewish) woman who believed – but his father was Greek – who was well spoken of by the brothers who were at Lustra and Ikonion. Sha’ul wished to have this one go with him. And he took him and circumcised him because of the Yehuḏim (Jews) who were in those places, for they all knew that his father was Greek.” (Acts 16:1–3)

“But not even Titos (Titus) who was with me, though a Greek, was compelled to be circumcised.” (Galatians 2:3)

“And when they heard it, they praised the Master. And they said to him, “You see, brother, how many thousands of Yehuḏim (Jews) there are who have believed, and all are ardent for the Torah, “But they have been informed about you that you teach all the Yehuḏim (Jews) who are among the nations to forsake Mosheh (Moses), saying not to circumcise the children nor to walk according to the practices.” (Acts 21:20–21)

 Option 1: Paul taught against circumcision — therefore he is a false prophet

If we take this route, we have to assume Paul:

• Contradicted the Torah, which commands circumcision as an eternal covenant (Genesis 17:10–14)

• Went against Yeshua, who said "not one jot or tittle will pass from the Torah" (Matthew 5:17–19),
• Misled Gentiles and Jews alike by discouraging obedience to one of the most basic commandments.

Some in the 1st century accused Paul of this — including many Torah-keeping Jewish believers in Acts 21. So the concern is not new.

“You see, brother, how many thousands of Jews have believed, and all of them are zealous for the Torah. They have been informed that you teach all the Jews living among the Gentiles to forsake Moses, telling them not to circumcise their children...” (Acts 21:20–21)

This was such a serious charge that James asked Paul to take a Nazirite vow to prove he still walked orderly and kept the Torah. So clearly, early believers did not see Paul as teaching against Torah, even though his writings are complex.

Option 2: We misunderstand Paul — he didn’t teach against Torah or circumcision

This is the view held by many Messianic believers today.

Here’s how this view understands Paul:

Paul constantly defended justification by faith, not lawlessness. He elevated the circumcision of the heart, which the Torah itself also speaks of (Deut. 10:16, 30:6; Jer. 4:4).

“Do we then nullify the Torah through the belief? Let it not be! On the contrary, we establish the Torah.” (Romans 3:31)

And Peter warned:

“As also in all his letters, speaking in them concerning these matters, in which some are hard to understand, which those who are untaught and unstable twist to their own destruction, as they do also the other Scriptures.” (2 Peter 3:16)

So maybe the issue isn't that Paul was a false prophet, but that his writings require careful reading through a Torah-respecting, Yeshua-honoring lens. 

Conclusion

Circumcision is more than a physical act—it is a spiritual declaration. It affirms our place in Yah’s eternal covenant, a covenant first given to Abraham and reaffirmed throughout all generations. Whether native-born or grafted in, Yah expects His people to walk in the fullness of His Word. Yes, circumcision of the heart is essential—but that inward change does not cancel the outward sign. As James writes, “faith without works is dead.” Abraham believed—and obeyed. So must we. For every command of Yah is good, and His ways are life.

P.S.

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