Messianic Judaism - The Torah and the Testimony Revealed

Have you ever wondered what was really written on the tablets of stone? Or asked yourself why anyone would need the front and back sides of two stone tablets to write a mere ten commandments on? Or asked yourself why these stone tablets are referred to as the Tablets of the Testimony, rather than as the Tablets of the Law (of the Torah) if it was the Law (the Torah) that was written on them?

Consider this. The "tablets" of the Testimony were placed inside of the "ark" of the Testimony; D'varim (Deuteronomy) 10:5, which in turn was inside the Holy of Holies of the "Tabernacle" of the Testimony.

What is the "ark" of the Testimony and the "Tabernacle" of the Testimony all about? They are utterly and entirely about the requirement of blood for the remission of sins.

Even as I Yahuchanan (I John) 5:11 tells us this regarding the Testimony of Yeshua,

5:11 And this is the Testimony, that Yahuweh has given us eternal life and this life is in His Son.

How is this life provided to us through His Son? It is provided to us through the shedding of His blood for the remission of our sins that are past; Romans 3:25.

So if the "Tabernacle" of the Testimony, and the "Ark" of the Testimony, and the Testimony of Yeshua all have to do with the shedding of blood for the remission of sins, then it becomes evident that the "Tablets" of the Testimony are also somehow related to the requirement of blood for the remission of sins.

The word "Testimony" likewise, means witness. So what is the witness? It is that in light of the shedding of blood for the remission of sins that are past, we have now been delivered from death unto life; Yahuchanan (John) 5:21-24.

And whoever believes that Yeshua is the Son of Yahuweh has this witness, this "testimony" within them; I Yahuchanan (I John) 5:10,11. Accordingly, if only the Torah (the "Law") was written on the two tablets of stone, they would have been called the Tablets of the Torah (of the "Law"), not the Tablets of the Testimony; even as the scroll was referred to as the scroll of the Torah.

What "tradition" refers to as the "Ten Commandments" is Torah (is "Law"), and the Torah (the "Law") is exclusively about defining what is right and wrong, just and unjust, pure and contaminated (clean and unclean), moral and immoral, holy and unholy, etc. And has nothing to do with the requirement of blood for the remission of sin.

But the Testimony is exclusively about the requirement of blood for the remission of sin, to cleanse us of our past violations of Torah (past violations of Yahuweh‘s "Law"). The Testimony has nothing to do with right or wrong, pure or impure, moral or immoral; but has everything to do with mercy and forgiveness for those who repent of their crimes against Yahuweh from a pure and sincere mind.

For the unrepentant sinner, the Torah brings judgment unto death. But for the repentant soul, the Testimony brings mercy; and mercy prevails over judgment.

As it is written in Mattit’yahu (Matthew) 9:13,

9:13 Go and learn what this means, "I desire mercy and not sacrifice, for I did not come to call the righteous, but Torah violators (sinners), to repentance."

For the extension of mercy is evidence of our obedience; but sacrifice, the evidence of our disobedience (of our sin); and He desires therefore to call sinners to repentance that He may show mercy.

The Testimony brings mercy to all those who love and obey the Torah; thereby causing the sacrifices to not be in vain. But to those who reject the Torah, the Torah becomes their judge; and the sacrifices worthless.

The Scriptures declare that the Torah of Yahuweh (Elohim’s "Law") is perfect; Mizmor (Psalm) 19:7, and capable of converting the very soul. And we, as the imperfect beings that we are, are in no position to condemn that which is perfect.

The Torah is perfect, and those who attempt to condemn that which is perfect shall be condemned by that which is perfect. But those who embrace that which is perfect, and confess their own imperfections in light of it, shall find mercy.

The Torah (the "Law") is about life and death, it defines for us what the path of life is, and what the path of death is, and tells us to choose life so that we and our children may live; D’varim (Deuteronomy) 30:11-19. The Testimony is about redemption from the path of death; for those who desire to return to the path of life as defined in Torah.

With repentance comes mercy. So if the Torah and the Testimony are two different things. The one, teaching the way of life and death; and the other, the way of forgiveness through atonement (payment of our debt) and justification (pardon and acquittal in regard to our past behavior), then what was written on the tablets of stone, on "the Tablets of the Testimony"?

The fact that they were called the "Tablets of the Testimony" identifies their contents with the way of forgiveness. So, let’s begin by asking, "What did Yahuweh speak to Moshe about for 40 days and 40 nights while on top of the mountain?"

If you read Shemot (Exodus), chapters 25 through 31, you will quickly find that almost the entirety of their conversation was about how to build the various components of the Tabernacle.

Can you guess how many components there were to the Tabernacle that had to be constructed in order to make it complete and functional? If you guessed 10, you guessed correctly. That’s right. The Tabernacle contains 10 components.

There are only three places in Scripture where the phrase "Ten Commandments" is used. And the word for commandments in Hebrew is "mitzvot." So, in order to translate these three phrases in Scripture as "Ten Commandments" it would have to say "Ten Mitzvot" in the Hebrew.

However, such is not the case. For in the Hebrew these three phrases of the "Ten Commandments" have been rendered not from the Hebrew word "Mitzvot" but from the Hebrew word "d'var." And the Hebrew word "d'var" does not mean commandment, but means "matters discussed or spoken about" and is a word used quite frequently in Scripture to refer to any kind of conversation involving any kind of grouping of words, or instruction, or speech.

So what did Moshe and Yahuweh discuss and speak about for 40 days and 40 nights on the top of Mt. Sinai? If we examine the conversation that took place on top of Mt Sinai between Yahuweh and Moshe over that 40 day period, then we should be able to find somewhere within that conversation a grouping of words that can be divided into 10 categories.

And through close examination of the Scriptures from the Hebraic standpoint, and from a logical standpoint, we can study and see that what was written on the tablets of stone was not what tradition tells us was written.

So if what was written on the stone tablets was not what tradition tells us it was, then what was written on the two tablets?

It just so happens that the Tabernacle is made up of 10 components, and it just so happens that the construction of these 10 components of the Tabernacle is the only thing that was discussed on the mountain.

Coincidence? No. Not at all. The 10 davar are the 10 matters that were discussed concerning the construction of the 10 components of the Tabernacle.

So, what are those 10 components of the Tabernacle that were mentioned?

If you look in Shemot (Exodus) 31:6-11, and Shemot (Exodus) 39:32-43, it will tell you the ten components were as follow:

1. The Tabernacle, that is, the tent of the outer shell along with its accessories.
2. The Ark of the Testimony, with its accessories.
3. The table of showbread with its utensils and accessories.
4. The pure lamp stand with its utensils and accessories.
5. The altar of incense, with its accessories.
6. The alter of burnt offering with its utensils and accessories.
7. The laver (washbasin) with its base and accessories.
8. The holy garments of ministry, with their accessories.
9. The anointing oil, and
10. The sweet incense.

And the first and last verses of this passage begin and end as follow,

Shemot (Exodus) 31:6 and 11,

31:6 "And I, indeed I, have appointed to be with Bezaleel, Aholiab, the son of Ahisamach, of the tribe of Dan: and I have put wisdom in the minds of all who are gifted artisans, so that they may make all that I have commanded you."

The last verse,

31:11 And the anointing oil and sweet incense for the holy place; according to all that I have commanded you, they shall do.

So we see from this that what was discussed, indeed, included commandments on how to build the "10" components of the Tabernacle, indicating that the "10' components of the Tabernacle are precisely what is being referred to here.

The Tabernacle, the ark, the table, the lamp stand, the altar of incense, the altar of burnt offering, the washbasin, the holy garments, the anointing oil, and the sweet incense. Ten. Ten things. He commanded them to build 10 things!

And He says, "according to all that I have commanded you they shall do".

So even if "d'var" meant "commandment", it would be clear that these ten items to be constructed for the Tabernacle were the 10 items being referred to.

But in light of how these 10 matters are presented it was more grammatically correct for him to refer to them as the "10 D’var" rather than as the "10 Mitzvot", because they were presented within the context of a rather lengthy 40 day "conversation" which contained a considerable amount of detail, as opposed to a simple list do’s and don’ts.

It is evident from this passage, and from Shemot (Exodus) chapters 25 through 39, that the 10 matters discussed were the 10 components of the Tabernacle; that this discussion was in the form of instruction from Yahuweh to Moshe, and that this instruction contained within it, hundreds of commandments for Moshe and the sons of Israel to follow in order to carry out the construction and assembly of the "10 components" of the Tabernacle.

But the traditional form of the "10 commandments" handed down is reflective of western thought; that is, in western thought it is common to translate the effect of a word rather than the cause of a word from the Hebrew into the English.

That is, rather than translating "d'var" as matters discussed, they translated d’var to reflect the result of the matters discussed, the commandments inferenced in Shemot (Exodus) 31:6,11, but then erroneously applied that word "commandments" to the event that took place in Exodus (Shemot) chapter 20, rather than to the events taking place between chapters 25-31 where the context of these matters requires the word "commandments" to be applied.

Take note also, that this use of the word "commandments" in reference to the 10 parts of the Tabernacle that was to be built is the first use of the word commandment at Mount Sinai. How a word is used in its first appearance in a passage can also be important to determining its meaning within the context of that passage.

But anyone can go to Shemot (Exodus) chapter 20 where the first set of "commandments" referred to traditionally as "the 10" are given, and see that those "commandments" given do not stop at the traditional "10th" but continue on for a total of four chapters, all the way to chapter 23, and also see that no-where in any of these passages are they ever referred to as commandments, but rather, as judgments.

Likewise, the only reason that there was even a pause after the "traditional 10th" is because the people became so terrified by the smoke, and the quaking, and by the Shofar and by the sound of Yahuweh’s voice, that they thought they were going to die, and so pleaded with Moshe at this point to please ask Yahuweh to no longer speak to them directly, but to use Moshe as His mediator so that they would not die from the terror caused by the power and rumbling of His voice.

As it is written in Shemot (Exodus) 20:18,19;

20:18 Now all the people witnessed the thundering, the lightning flashes, the blowing of the Shofar, the mountain smoking, and when the people saw it they trembled and stood far off.

20:19 Then they said to Moshe, "You speak with us and we will hear, but do not let Elohim speak with us, or we will die".

Accordingly, Yahuweh approved this request and then proceeded to give the remainder of the judgments through Moshe as His mediator, providing for us a type and shadow of Yeshua as our Mediator.

So going back to chapter 24, in chapter 24:3-8 it states that the covenant made at Mt. Sinai was made concerning all the words spoken from chapters 20 through 23, not concerning just ten, or of just a few spoken in chapter 20.

As it is written Shemot (Exodus) 24:3-8,

24:3 So Moshe came and told the people all the words of Yahuweh and all the judgments. And all the people answered with one voice and said, "All the words which Yahuweh has said we will do."

24:4 And Moshe wrote all the words of Yahuweh. And he rose early in the morning, and built an altar at the foot of the mountain, and 12 pillars according to the 12 tribes of Israel.

24:5 Then he sent young men of the sons of Israel, who offered burnt offerings and sacrificed peace offerings of oxen to Yahuweh.

24:6 And Moshe took half the blood and put it in basins, and half the blood he sprinkled on the altar.

24:7 Then he took the scroll of the covenant (the scroll of the Torah) and read in the hearing of the people. And they said, [again] "All that Yahuweh has said we will do and be obedient."

24:8 And Moshe took the blood, sprinkled it on the people, and said, "Behold, the blood of the covenant which Yahuweh has made with you according to all these words".

These words, the "devarim" spoken here, are called "judgments". Why are they called judgments here when these judgments are also clearly commandments. Why not just call them commandments?

In Shemot (Exodus) 18 it is written that Moshe was acting as a judge for Israel to settle matters of the law, and of disputes, among the people. The people would bring him questions concerning Yahuweh’s commandments, and he would in turn give them judgments, or "decisions" defining the proper "halacha" or way to apply His commandments to the resolution of their questions and/or disputes.

As it is written in Shemot (Exodus) 18:15,16;

18:15 And Moshe said to his father-in-law, "the people come to me to inquire of Elohim.

18:16 So when they have a question or a dispute, I judge between one party and the other, and make known to them the statutes of Elohim and His laws."

Moshe’s father-in-law saw that this was too much for Moshe to bear alone, so men who feared Yahuweh were appointed to assist Moshe as judges over groups of tens, fifties, hundreds, and thousands. The smaller matters would be resolved by the judges over the groups of 10, and the more difficult matters appealed upward as necessary to the elder over 50, then to the elder over 100 and then to the elder over 1000, with Moshe taking upon himself only the most difficult of cases to resolve.

By the time they reached Mount Sinai, however, many cases had arisen that had not yet been resolved.

They may have been cases like, is it adultery if I marry a woman who was divorced because her husband was a drunk, or is it stealing if someone took food from a tent because they were hungry, or what about a neighbor whose ox gored and killed another man’s ox, what should be done in this case.

And human nature being what it is, it is very likely that the elders, and perhaps even Moshe, had already rendered judgments in some of these cases that some of the people questioned, or disputed, or flat out did not accept.

In this last scenario it would be important for Yahuweh to mention those judgments first, thereby establishing His approval and endorsement of the judgments made by Moshe and his elders and putting an end to any dissent of the people against the decisions of the elders.

By mentioning those commandments first, the dissenters would be convicted of their guilt and then humble themselves to receive the rest of the judgments given through Moshe.

You can almost hear this echoed in Shemot (Exodus) 20:19 quoted above when they said to Moshe,

20:19 "You speak with us and we will hear, but do not let Elohim speak with us, or we will die".

It is almost as if they were saying, "Okay, okay, Moshe, we will accept you and the elders judgments now. Please tell Yahuweh He can stop now before we die of our guilt in His presence! You receive the rest on our behalf, and we will listen to you now."

As it is written in Shemot (Exodus) 19:9,

19:9 And Yahuweh said to Moshe, "Behold, I come to you in a thick cloud so that the people may hear when I speak with you and believe you forever."

This verse indicating that some among the people were doubting Moshe’s authority, and so needed to hear Yahuweh speak to Moshe directly within their sight and hearing to affirm Moshe’s authority and stature before the people.

Additionally, it is one thing to say, "Everything that Yahuweh has spoken we will do" in the absence of knowing what His requirements within the covenant will be, like in Shemot (Exodus) 19:5-8; it is quite another thing to find out that some of those requirements involve things you have been guilty of disputing about, as you can almost hear being expressed in the voice of the people in Verse 20:19.

But Moshe tells them not to fear for their lives, but that Yahuweh spoke only to bring out what was in their thoughts so that they might walk reverently before Him, and stop sinning.

Once they recognized their guilt, and their need to trust in Yahuweh, and in Moshe His servant, then Yahuweh had their attention sufficiently to be able to have the rest of His judgments received by the people through Moshe His mediator.

The same holds true today, until a person accepts the credibility of the one in authority over them, they will not be able to fully accept anything else that person in authority has to say.

In the same way, until a person can recognize their own guilt in light of your instruction or rebuke, they will have a very difficult time accepting anything else as true that you may have to say about their behavior.

Plain and simply before Yahuweh can get through to anybody, they must first accept their own guilt concerning those things that they already know is wrong, and stop living in denial of those things which they already know to be true. Then, and only then, will anything else He has to say have any significant impact, or be of any eternal benefit to them.

So now going back to the remainder of these judgments given through Moshe acting as the mediator, we see that upon confirmation of the covenant based on these judgments given in chapters 20-23, that Yahuweh then says in 24:12 of this same chapter that He would give Moshe "another" law, so that he could teach that one also, and that this other law would be written on a set of stone tablets that Yahuweh Himself had carved up.

As it is written, Shemot (Exodus) 24:12,

24:12 Then Yahuweh said to Moshe, "Come up to Me on the mountain and be there, and I will give you tablets of stone, and a law and commandments that I have written so that you may teach them."

Here you will see the word "law" mentioned, which comes from the Hebrew word "Torah". The scroll of the covenant is also later referred to as the scroll of the Torah. The word torah, commonly translated as "law", simply means instruction, and can refer to instruction of any kind.

It is important to clarify this at this point because to understand what is going on here a distinction must be made between the "instruction" given in the form of the "judgments" mentioned in (24:3) and given from chapters 20-23 that the people have already been taught and agreed to live by, and the "instruction" which Yahuweh is preparing to give Moshe on the mountain top which has not yet been received and taught, and which will come in the form of "commandments" (24:12).

This covenant was, likewise, agreed to not just by Israelites, but by the foreigners (Gentiles) who had attached themselves to Israel as well. Shemot (Exodus) 12:49; V’yikra (Leviticus) 17:8-13;

Now understand, judgments are also commands to be obeyed, but commandments in Scripture are more like what our legislatures would write up, and judgments are more like what our courts would decide in determining how those commandments of the legislature are to be applied in areas of grey and/or in new situations arising after the creation of those original commandments.

In our day, and in our country, commandments have the tendency to come in the form of Statutes, and judgments in the form of Case Law.

It is also important to note at this time that Yahuweh had already given at least 22 commandments to Israel from the time they had left Egypt in Shemot (Exodus) 12 to the time that they had reached Mt Sinai in Shemot (Exodus) 19, prior to their encounter with Yahuweh, and prior to the giving of the traditionally referred to "Ten Commandments" of chapter 20.

Likewise, the traditionally referred to "Ten Commandments" are actually 9 or 13 in number, as follows, depending on how you categorize them. The italicized numbers 1-9 on the left side under each group represents the judgments grouped by related category; and the bolded numbers 1-13 on the right side under each group represents the judgments grouped by ‘You shall" and "You shall not".

Group 1 through 9 represents the judgments spoken directly to the people by Yahuweh without a Mediator.

Group 1, the making of images representing other gods

1. 1. You shall have none of the gods you left behind in my presence.
2. You shall not make any carved image or likeness of anything that is in the sky, on the earth, or in the waters beneath the earth.
3. You shall not bow down to them or serve them.

Group 2, the name of Yahuweh Most High

2. 4. You shall not bring the name of Yahuweh your Elohim to nothing.

Group 3, the Sabbath

3. 5. Remember to keep the Sabbath day set-apart.
6. Six days you shall labor and do all your work, but the 7th day is the Sabbath day of Yahuweh.
7. You shall do no work on the Sabbath day.

Group 4, honoring one’s parents

4. 8. (You shall) honor your father and mother.

Group 5, the sanctity of human life

5. 9. You shall not murder.

Group 6, the sanctity of marriage

6. 10. You shall not commit adultery.

Group 7, not taking that which is forbidden

7. 11. You shall not steal.

Group 8, not perverting justice

8. 12. You shall not give false testimony.

Group 9, envy and lust

9. 13. You shall not covet.

Then the judgments continue, with Moshe now as the Mediator, in verse 22 of chapter 20 with,

Group 10, the making of images to represent Yahuweh our Elohim

10. 14. You shall not furnish, to represent Me, gods of silver and gods of gold; you shall not furnish these for yourselves.

Group 11, proper approach to Yahuweh.

11. 15. An altar of earth you shall make for me.
16. Your burnt offerings and your peace offerings you shall offer on it.
17. If you make me an altar of stone, it shall be with uncarved stones, no tool shall be used upon it.
18. You shall not go up to my altar on steps.

So here it is, by the time we finish Shemot (Exodus), chapter 20 we have already learned thirty-three (33) to forty (40) commandments. Twenty-two (22) commandments from Shemot (Exodus) chapter 12 through 19, and 11 to 18 commandments in chapter 20.

Then to top it all off, chapter 20 is followed by three more chapters containing forty-nine (49) judgments. So that by the time the covenant is made and confirmed in Shemot (Exodus) 24:3-8, the Israelites had already learned and agreed to 82 to 89 commandments and judgments given by Yahuweh.

In Shemot (Exodus) 24:3 it states,

24:3 Moshe came and told the people all the words of Yahuweh and all the judgments. And all the people answered with one voice and said, "All the words which Yahuweh has said we will do."

And how many words did Yahuweh speak from Shemot (Exodus) chapter 20 to 23? Four chapters and 60 to 67 judgments worth (49 from chapters 21 to 23, plus 11 to 18 from chapter 20).

And Moshe wrote down all the words of Yahuweh (in a scroll), and went and built an altar and offered burnt offerings and sacrifices (as was prescribed in chapter 20:22-26), and put one half of the blood into basins, and the other half on the altar; chapter 24:4-6.

Then he took this scroll, called now the scroll of the covenant, (that is later referred to as the scroll of the Torah), and read it in the hearing of the people. And the people repeated a second time that they would perform and be obedient to all that Yahuweh had spoken; chapter 24:7.

Then Moshe took the blood, sprinkled it on the people, and said, "Behold, the blood of the covenant which Yahuweh has made with you according to all these words"; chapter 24:8.

So the covenant was made according to what? According to all the words that were written in the scroll, which at this point contained a minimum of 60 of the eventual 613 judgments and commandments.

Now, I’ve heard people say time and time again that the reason believers are only bound to ten commandments is because they’ve been taught that the covenant was based on only "ten" commandments.

As the Scriptures themselves just testified, the covenant was not made or based on just "ten" requirements for Yahuweh’s people, but with all the words spoken at Mt. Sinai from chapters 20 thru 23, which contained a total minimum of 60 to 67 judgments. Thus the need for a scroll.

That same scroll was continuously expanded to eventually include 613 judgments and commandments, and thousands of principles; the principles of which Yeshua and His Emissaries (the Apostles) taught as commandments, as well as the whole history of mankind as was relevant to Israel’s history from Adam to Moshe, and is known today as the Torah scroll.

Now in D’varim (Deuteronomy) 31:24-26 it says that this scroll of the Torah (Book of the "Law"), also known as the scroll of the covenant, (or "Book" of the covenant), was placed leaning against the "Ark of the Testimony", which is also known as the "Ark" of the covenant, to act as a witness between us and Yahuweh.

But in D’varim (Deuteronomy) 10:5 it states that the Tablets of the Testimony were placed inside the "Ark of the Testimony", beneath the Mercy Seat.

This is interesting that the Tablets of the "Testimony", which are related to the requirement of blood for the remission of sin, were placed inside the "Ark" of the Testimony beneath the Mercy Seat; but that the judgments defining the requirements and obligations of the covenant for Yahuweh’s people, and which came to be known eventually as "The Torah", and that was contained in the scroll of the covenant, was placed as a witness between us and Yahuweh, between us and the Mercy Seat, showing that the Mercy Seat could only be accessed through the covenant.

And what was the first part of the covenant that was issued and agreed to? To obey the commandments and judgments of Yahuweh as recorded in the "Torah" scroll and presented through the hand of a Mediator, the covenant that, once agreed to, would be sealed with the blood of the sacrifice, thus providing atonement, and "mercy", to all who abide by its terms.

The same picture that we have with Yeshua, our Mediator, who on the mountain gave the judgments of Yahuweh to the twelve tribes of Israel in Mattit’yahu (Matthew) 5-7, and who, upon agreement by His followers to believe and obey Him sealed that covenant with His own blood.

Yes, that’s right. It shows us that it is only through obedience to Him that we are in compliance with the conditions of the covenant, and therefore able to receive the mercy prescribed in the covenant for the remission of sins that are past; Romans 3:25.

It shows that Yeshua came to provide remission of sin for those who repent of their sins, not for those who indulge in them and make excuses for them.

Yes, mercy is for those who repent and obey, not for those who sin and go the other way. For there remains no more sacrifice for sin for those who willfully violate the Torah of Yahuweh’s commandments and judgments after receiving the knowledge of the truth; Hebrews 10:26.

Did you know that the tablets of stone were written by the finger of Elohim, Himself? It says in Shemot (Exodus) 31:18,

31:18 And when Yahuweh had made an end of speaking with Moshe on Mt. Sinai, He gave Moshe two tablets of the Testimony, tablets of stone, written with the finger of Elohim.

This is very important to know, because the Scriptures make clear that the way of atonement for the remission of sin can be provided by Yahuweh only.

No human can provide atonement for their own sin. No amount of good works or obedience to Torah, or even death itself, can atone for our own sins, for our past violations of His judgments contained in Torah.

So concerning our past violations of His judgments, we are completely at Yahuweh’s mercy; and as such, the way of atonement must be provided by Him, as was even pictured with Avraham and Yitz’chak (Isaac) when Yahuweh provided a ram as a substitute for Yitz’chak (Isaac).

We are completely at His mercy. And only He knows the way of eternal life, and of how to redeem us from our violations of Torah (from our sins).

And that’s why the stone tablets, which contained the instructions on how to build the Tabernacle for the remission of sin had to be written by Yahuweh’s own finger.

It was Elohim who had to write out only that which He could provide.

But take note that these instructions for the remission of sin were not provided until we agreed to enter the covenant with Him on His terms. And that those terms were to obey His judgments and commandments contained in the scroll of the Torah.

Every covenant involves at least two parties. And each party within that covenant has certain conditions that must be met before the terms and benefits of that covenant can be activated.

In our covenant with Yahuweh, that was provided by Him for us on His terms, it is made clear that if we repent, that is, if we agree to stop violating Torah (to stop sinning), and to start obeying Him, then He will provide mercy, through atonement, for the remission of our sins that are past.

The covenant is composed of two components, there are His commandments and judgments contained in Torah, and there are His commandments contained in the Testimony; Yesh’yahu (Isaiah) 8:20.

And that’s what this Ministry, and what the Gospel is all about. The Torah and the Testimony.

The Torah is the portion of the covenant that Yahuweh gave to "us" to perform; and the Testimony for the remission of sins past is what Yahuweh provides to us as "His" portion of the covenant to perform.

He is the provider of the covenant. He lays out the conditions. And it is only through His covenant that one can receive eternal life, and remission of sins past.

And the covenant only works when we agree to, and abide by, "His" terms. This covenant is the same covenant given to Avraham; B’resheet (Genesis) 15:13-16; 17:1-27; 26:1-5 & Shemot (Exodus) 2:23-25; 6:2-5; and that Yeshua and the Emissaries (Apostles) taught; Luke 1:67-75.

And through His covenant, Yahuweh’s mercy is conditioned upon our willingness to repent and obey, and to believe in the Testimony of His Son.

And we know that the Testimony reflected in that Tabernacle is now revealed through His Son, the Messiah Yeshua, for in 1 Yahuchanan (1 John) 5:11 it says,

5:11 This is the Testimony, that Yahuweh has given us eternal life, and this life is in His Son.

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