Messianic Judaism - The Torah and the Testimony Revealed

In this presentation we are going to detail the change in the priesthoods from Melchizadok to Levi and back, and reveal how they relate to the first and second covenants in the minds of the first century assembly.

In B'resheet (Genesis) 3:7 after Adam and Havah violated Torah (sinned), it is written,

3:7 Then the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves coverings.

From this we see that sin causes us to feel naked, guilty, ashamed, and embarrassed; and that our natural tendency, which we have inherited from Adam and Havah's fallen nature, is to hide, or "cover", our shame.

And when Yahuweh revealed their nakedness, so that they were no longer able to cover their own nakedness, Adam and Havah resorted to blaming as their "cover". And then when we arrive at the time of Cain and Abel we learn that when covering up our sin and blaming doesn't work, that we will seek then to murder or destroy the person, or to destroy the character and integrity of the person, whose righteousness exceeds our own, as our "covering".

So here from the very beginning we can see how through Adam and Havah's fall, that we by nature seek to "cover" our sin by denying, minimizing, and excusing our own sinful behavior.

And that if this does not work, then we attempt to find a scapegoat, that is, we attempt to "cover" our sin by finding someone to blame for our sin.

Then, ultimately, if these two matters are not effective, then we will seek to "cover" our sin by destroying, in some manner, those who we feel the most exposed, naked, and/or vulnerable around.

So with this we can see a picture from the very beginning of people's inadequacy in effectively, or responsibly, providing an acceptable "covering" for their own sin, and of how sin ultimately ends with the death of the righteous.

From the example of Cain and Abel we can also see that the false Messiah (the anti-christ) in the end time will come before the true Messiah. For the evil nature always precedes the righteous in our fallen world.

With this, we can know that it is false believers in the end time, following the example of Cain, who will murder their brothers and other believers, who are following in the righteous path of Abel; that is, whose works are more righteous than their own.

Adam and Havah (Eve) were righteous before they violated Torah (sinned), but then they immediately died spiritually, and began dying physically, for that one sin that they had committed [the sin of eating something that was forbidden as food]. And through that one sin they also caused the whole earth, and all of creation to, likewise, be thrown into a state of chaos and death.

Abel was also righteous, but then died by being murdered because of the sin of his brother.

The Son of Adam giving his life on behalf of the sin of the guilty, our first picture of what Yahuweh's Anointed One, the Promised Seed, Yeshua His Son, would do for us.

And so it has been from the beginning, that the consequence of Torah violation, the consequence of living outside of the expressed will of Yahuweh, is death; and that ultimately, only the death of the Righteous One would be able to redeem us back from that path of death.

As it is written in B'resheet (Genesis) 2:16,17,

2:16 And Yahuweh Elohim commanded Adam, saying, of every tree in the garden you may freely eat,

2:17 but of the tree of the knowledge of good and evil you shall not eat, for in the day you eat of it you shall surely die.

So Adam and Havah tied together fig leaves in an attempt to "cover" their nakedness and temporarily alleviate their sense of shame and embarrassment. But there was no power in this human attempt to "cover" their own shame, or to deliver us from the consequence of death which we have incurred through them.

To be truly redeemed from death, something would have to die in our place in substitution of our own death, until the Righteous One could arrive.

So, as it is written in B'resheet (Genesis) 3:21,

3:21 ...Yahuweh Elohim made tunics of skin and clothed them.

Thus the first sacrifice and substitute for our death had been made, and had been presented by Yahuweh Himself.

This clothing of skin provided through the sacrifice was, of course, a type of a "covering".

And as it is written in V'yikra (Leviticus) 17:11,

17:11 ...the life of the flesh is in the blood, and I have given the blood to you upon the altar to make atonement for your souls.

The Hebrew word for atonement is, "Kaphar" and means literally, "to cover".

And unlike Adam and Havah's covering which was designed to hide and deny guilt, this word "Kaphar", which refers directly to the "covering" provided expressly by Yahuweh Himself, contains within it the express concept of correcting a fault, of repairing a condition, and of providing payment to make something right.

So Yahuweh said to the Serpent after Havah violated Torah (sinned), in B'resheet (Genesis) 3:15,

3:15 ...I will put bitter opposition between your seed and Havah's Seed. He will crush your head, and you shall strike His heal.

This statement was made immediately after Yahuweh exposed Adam and Havah's vain attempt of hiding and covering their own nakedness through their own efforts; and it is the first instance of Scripture that directly sets into motion the Promise and coming of our Messiah, and of the seed of the wicked that would oppose Him.

And as can be seen in the twins, Cain and Abel, the lineages of these two seeds would begin at the same time, through the dual nature inherited through their mother, Havah; and that the evil one would be born first.

This is also the first place in Scripture where we see the concept of earning one's salvation take place.

Adam and Havah (Eve), by attempting to "cover" their own sin, through a method devised by their own mind, was their attempt to redeem and save themselves.

And Cain's offering from the fruit of the ground, instead of sacrificing a female sheep of the first year as a sin offering like Abel did, Cain attempted to redeem and save himself by providing an offering that was pleasing in his own sight; B'resheet (Genesis) 4:1-5.

Remember, the root word of salvation is "salvage"; and it is not things that are in good condition and in proper working order that need to be salvaged, but that which is damaged, but repairable/re-usable.

So you can see here that the doctrine of "earning" one's salvation through one's own works, rather through the "covering", method, and commandments that Yahuweh provided and instructed, was the issue here.

Earning one's salvation was not about being "obedient" to Yahuweh's commandments, which people erroneously call "legalism", and neither is it about trying to become righteous by going one's own way by disobeying His commandments as Cain did.

Neither is it about offering up sacrifices in place of obedience, for Yahuweh desires obedience, not sacrifice; I Shemuel (I Samuel) 13:5-14; 15:1-22,23-28. For sacrifice is the evidence of our sin, but obedience the evidence of faithful and righteous conduct as can be seen in these passages referenced above.

The passages of which, show again, the battle of Cain and Abel, continued on through the battle between King Saul, and King David, with King Saul's works declared as evil, but King David's works as righteous. And again, with the evil coming forth before the righteous.

The issue of salvation, and of trying to earn one's salvation, is about what must take place for forgiveness of sin after a person has broken one of Yahuweh's commandments.

The issue from the beginning has never been concerning the obedient, but with how we approach Yahuweh in the nakedness of our disobedience.

Note also, that Cain's approach, like King Saul's, involved further disobedience, whereas Abel's approach, like King David's, involved submitting to Yahuweh's Way.

As it is further revealed in B'resheet (Genesis) 4:6,7,

4:6 So Yahuweh said to Cain, "Why are you angry? And why has your face fallen?

4:7 If you make things right, will you not be accepted? But if you do not make things right, Torah violation continues to lie at the door. And its desire is to rule you, but you must rule over it.

This phrase, "make things right", comes from the Hebrew word, "Yatab", and ties right in with the word "kaphar", in that "Yatab" is the end result of "kaphar".

That is, when we offer the acceptable sacrifice {the "kaphar" as defined by Yahuweh, not by us}, and approach Yahuweh with the acceptable approach {through the "Torah" and not through our own method}, then, and only then, are we able to "make things right".

That is, then, and only then, are we able to obtain a "covering" for our violation of Torah (sin) that "corrects our fault", "repairs our condition", and that "provides acceptable payment" for our sin.

Note also, that the Promise of the Messiah was given before the tunics of skin were given, providing us our first glimpse into the two priesthoods, and of how one priesthood would also come before the other priesthood.

That is, though we are given the Promise of the Messiah for our future, the animal which Yahuweh offered up as a burnt sacrifice to provide the "kaphar" for Adam and Havah (Eve) came first. So the "fleshly" sacrifice of animals, would come before the spiritual sacrifice of Yeshua's sinless body.

This picture of the "Kaphar" provided through the sacrifice and blood of animals would have its ultimate culmination in the form of the Levitical priesthood.

And the picture of the Promised Messiah provided to us in B'resheet (Genesis) 3:15, which Yahuweh told us about just prior the sacrifice He offered up for the skins of Adam and Havah in B'resheet (Genesis) 3:21, would ultimately have its culmination in an order of priesthood that would come after the ordination of the animal based system, as it is revealed to us in Galatians 3:16,17 where it is written,

3:16 Now to Avraham and his Seed were the promises made. And Yahuweh does not say, "and to seeds", as of many, but as of One, "and to your Seed" who is the Messiah.

3:17 And this I say, that the [Levitical sacrifices] (the law), which came 430 years after the Promise {given to Avraham}, cannot annul that covenant that was confirmed before by Yahuweh in Yeshua, that it should make the Promise of no effect.

In this passage the Hebrew idiom "the law" is a direct reference to the Levitical law of sacrifices, and so thus the reason for the corrected translation to properly reveal the meaning of the idiom.

Now the reason we know that the skins provided for Adam and Havah (Eve) were from a burnt sacrifice, is because the burnt sacrifice, which is representative of the original sin of Adam, is the only sacrifice that could be used for the clothing of the priests.

As it is written in V'yikra (Leviticus) 7:8,

7:8 And the priest who offers anyone's burnt offering, that priest shall take for himself the skin of the burnt offering which he has sacrificed.

This is also why Yeshua's tunic, which was one piece sewn throughout, was removed from Him and could not be torn in two, because it was symbolic of the hide provided to Adam and Havah (Eve), and to all mankind, for the "covering" of their nakedness, which Yeshua would provide for us Himself through His own voluntary sacrifice as a burnt offering.

And concerning Abel's offering, we know that it was a sin sacrifice, representing Havah's original sin, for it was a female firstling, that is, a female first born, of the flock. The word "firstling" being translated from the Hebrew word, "bekorah" (beck-o-raw) which is a female first born of the flock, and the animal of which can only be sacrificed as a sin sacrifice.

So between the Burnt Sacrifice, and the Sin Sacrifice from a first born female of the flock, we can see our redemption from the original sin of both Adam and Havah (Eve) being initiated and foretold.

Likewise, concerning the two scapegoats presented on Yom Kippur (Day of Atonement), it is written in V'yikra (Leviticus) 16:5,

16:5 And Aaron shall take from the assembly of the sons of Israel two shaggy male goats {the Hebrew word, "sa'iyr" (saw-yeer)}, from a female of the goats {the Hebrew word, "ez" (aze)}.

The Scriptures forbid a first-born male of the flock to be sheared, so the word, "sa'iyr" implies male goats that have broken the womb, as well as young and unruly.

Of course, it is easy to see Cain and Abel in this picture, and of how as twins, they both broke the womb of Havah (Eve), represented by the she goat, the "ez" that the male goats "sa'iyr" would be taken from.

And as you read through V'yikra (Leviticus) 16:1-22, you will see the "innocent" goat, that is, the one that dies for the sin of the people {representing the sons of Israel who would be declared righteous, and representing Abel and his sacrifice and death}. And you will see the guilty goat, representing the one that continues to bear its sin, like Cain, and who would be cast out to be a wanderer {a gentile/non-Israelite} in the earth for choosing to bear his own sin, rather than accept Yahuweh's Covering and Torah.

This again culminates with Yeshua, the innocent One, who is killed for the Torah violations (sins) of the people, while Barabas, the murderer, is set free. And why it is that Yeshua states on the execution stake, "Father, forgive them, for they know not what they do". For this is the main focus of Yom Kippur, is to provide a "kaphar" for the Torah violations committed unknowingly, and unintentionally, by the nation of Israel, represented by Abel, and ultimately, by Havah (Eve). So, Yeshua, was also our sin offering.

So from the beginning, first you have sin, and man's inadequate attempt to "cover", to "atone", to "repair or pay for" his own damaged condition and sin.

Then you have Yahuweh's Promise to us of deliverance from the sin and death caused by Adam, through His Messiah, who is Yeshua.

And you have the sacrifice of an animal that Yahuweh Himself provided to us as a "covering" (as an atonement), for our sin, until the arrival of that Promised Messiah could come.

With this, we can take a closer look at the life of Avraham, where we find the first mention of Melchizadok, and the two covenants in light of Avram's encounter with Melchizadok, and see what Avraham understood about that Promised Messiah to come.

In B'resheet (Genesis) 14:18-20 it is written,

14:18 Then Melchizadok, king of Salem, brought out bread and wine; he was the priest of Elohim Most High.

14:19 And he blessed Avram and said, "Blessed be Avram of Elohim Most High, possessor of heaven and earth;

14:20 And blessed be Elohim Most High Who has delivered your enemies into your hand." And Avram gave Melchizadok a tenth (tithe) of all {his plunder}.

Avraham understood from this that the Priesthood of the Messiah would be the same as that of Melchizadok, for he paid a tithe of all his increase to Melchizadok, as the servant, king, and priest of the Most High Elohim. See, Ivrim (Hebrews) 7:4.

And because Melchizadok was both a king and a priest, it was also revealed to Avram, and to us, that the Messiah would also be both a king and a priest. See, Ivrim (Hebrews) 6:19-7:3.

Avram's encounter with Melchizadok, likewise, came after Yahuweh had given Avram victory over his enemies. So Avraham understood that the Messiah would provide him victory over his enemies, the understanding of which was passed on to the faithful of Yeshua's generation; see Luke 1:67-71.

So what do enemies do? They seek to destroy and/or to kill their opponent; See, Yahuchanan (John) 10:10, as even Cain sought to kill Abel.

So the Messiah would deliver us from the ultimate enemy, the enemy of death, through the power of a sinless life, and through the power of His resurrection, where death had no hold on Him.

Melchizadok was also the king of Salem, which was the original name of Jerusalem, so Avram was shown that the seat of the Messiah's throne and kingdom would be in Jerusalem.

Avraham also broke bread and drank wine with Melchizadok, providing a picture to Avram of how the covenant under the Messiah would be symbolically represented. See, Luke 22:19,20 where Yeshua breaks the bread with His emissaries and explains to His disciples its hidden, centuries old, meaning.

Later on in Avraham's life, after Yit'zak (Isaac) is born, we see that Avraham believed in the resurrection, for as it is written in Ivrim (Hebrews) 11:17-19,

11:17 By faith Avraham, when he was tested, sacrificed up Yit'zak (Isaac). The one who had received the promises, offered up his only begotten son,

11:18 Of whom it was said, "In Yit'zak (Isaac) shall your Seed be called".

11:19 And he believed that Yahuweh was able to raise Yit'zak (Isaac) up from the dead, from which Avraham also received Yeshua in a symbolic sense.

This showing that not only did Avraham believe in the resurrection, but also believed that Yit'zak (Isaac) was that Promised Seed to come, for under any under motive or belief, Avraham would have been engaging in an act clearly understood as an act of murder, and as the ritual pagan practice of human sacrifice.

So we can see that it is only through this motive and understanding that Avraham could have offered up Yit'zak (Isaac) as a sacrifice, is by believing that Yit'zak (Isaac) was that Promised Messiah who would deliver us from our enemies and death.

Understanding also, that in order to complete the redemption process of salvation, that Yit'zak (Isaac) would also have to die, and be resurrected from the dead before anyone else could defeat death and also be raised from the dead to receive their ultimate redemption from sin.

So going back to the conclusion of Avram's meeting with Melchizadok, immediately following, Yahuweh spoke to Avram concerning the Promised Seed, so we can begin to see how Avram either received, or had confirmed, these conclusions of what the Messiah would do, as it is written in B'resheet (Genesis) 15:2-6,

15:2 Avram said, Yahuweh Elohim, what will you give me seeing I go childless, with the only heir of my household being Eliezar of Damascus?

15:3 Then Avram continued, "Look, you have given me no children. Indeed, a slave born in my house is my only heir!"

15:4 And behold, the word of Yahuweh came to Avram, saying, "This one shall not be your heir, but One {singular} who will descend from your own body shall be your heir."

15:5 Then Yahuweh brought Avram outside and said to him, "Look now toward the sky and count the stars if you are able to number them." And Yahuweh said to Avram, "So shall your descendents {plural} be {in number}."

15:6 And Avram believed Yahuweh, and Yahuweh accounted it to him as righteousness.

And so Avram, after paying his tithe to Melchizadok, revealed his faith in the Promised One to come.

And though he had some confusion as to who that Promised One would ultimately be, his belief at this point was sufficient for righteousness; for when Avram believed and accepted that the Promised One to come would be a descendent from his own sterile body, Yahuweh accounted that belief and acceptance to Avram as a form of righteousness.

And there are only two forms of righteousness that Yahuweh makes available to us in Scripture.

That is the righteousness which comes through doing that which is right, that is, through obeying His voice as expressed through His commandments; D'varim (Deuteronomy) 6:24,25. The other is that righteousness that we receive as "a covering" for our past sins when we accept His sacrifice offered up on our behalf and confess and turn away from those Torah violations (sins).

And this righteousness received through sacrifice, likewise, comes through two methods. The first through the sacrifice of an animal, the second through the Messiah's offering up of His own body.

The first method provides a picture of the Levitical Priesthood that would be made available to Israel first, and that would act as a tutor to lead us up to the Messiah's coming and of His ultimate sacrifice.

The second provides a picture of the Priesthood after the Order of Melchizadok that would become available to Israel after the Messiah's arrival, the covenant of which would be sealed in the Messiah's own Blood, after His arrival, and which go out to the nations from there.

In this passage, the righteousness inferred is in clear reference to the Promised Messiah who would come to redeem us, and all Israel, from our Torah violations (sins) through the covenant and Priesthood sealed in His own Blood.

And when Yahuweh credited Avram with this righteousness, that righteousness which would come from his trust in that Promised Seed that would come from his own body, it is shown that Avraham's sin would not be covered by the animal sacrifices offered up under the Levitical order of Priesthood yet 430 years in the future, but rather, would be forgiven through his belief in that Promised Messiah to come; that descendent of his own body.

So Avraham, seeing the promises far off, believed, and it was accounted to him as righteousness, even as his faith, established under Melchizadok the Priest, and King of Salem, so clearly represented to him, and to us, the picture of the Messiah in the ultimate culmination of His office as both Priest and King.

But then we see Avraham do something very peculiar.

Yahuweh takes Avram and commands Avram to take animals that are specific to the Levitical priesthood, the priesthood which has not yet been ordained, and that would not be ordained for another 430 years, and commands Avram to cut a covenant with these animals, but without sacrificing them.

As it is written in B'resheet (Genesis) 15:9-10,

15:9 So Yahuweh said to Avram, "Bring Me a 3 year old heifer, a 3 year old female goat, a 3 year old ram, a turtle dove, and a young pigeon.

15:10 Then Avram brought all these things to Yahuweh and cut them in two.

Take note at this time that it is significant that the heifer, the female goat, and the ram, are all 3 years old. Keep this note in the back of your head, and you will see the significance of this number 3 as the study progresses.

Now understand, that immediately after cutting this covenant {which Yahuweh does not explain to Avram the purpose for}, Yahuweh proceeds to tell Avram that his descendents {in the plural} will become slaves in a foreign land, and that they will not come out from there until 400 years after his first descendent {which would eventually be Yit'zak [Isaac]}, entered into the Promised Land.

As it is written in B'resheet (Genesis) 15:13-15,

15:13 Then Yahuweh said to Avram, "Know certainly that your descendants will be foreigners in a land that is not their own, for 400 years, and will come to serve them, and to be afflicted by them.

15:14 And also the nation whom they serve I will judge: and afterward your descendents will come out with great possessions.

15:15 Now, as for you, you shall die and join your ancestors in shalom (peace), and you shall be buried at a ripe old age.

16:16 But in the fourth generation {1st-Levi, 2nd-Kohath, 3rd-Amram, 4th-Moshe} your descendents shall return here, for the willful sin of the Amorites is not yet complete."; {see our Timeline on "The 6000 years from Adam to the Second Coming"}.

This is important to note, for it is only after they come out of Egypt, 400 years later, that the Levitical Order of covenant (involving all the different animals that Avram had cut a covenant with 400 years prior), had come into being.

You see, Avraham was given the covenant under which he was declared righteous under the priesthood Order of Melchizadok, but for his descendents {plural} who would come out of Egypt, he had Avram cut a covenant involving the animals of the Levitical Order, so that Avram could be the father of the descendents both covenants.

And so what happened? Avraham had two sons, the first unaccepted and eventually cast out to wander in the wilderness, like Cain, and the second one, accepted, like Abel.

And as noted earlier, Avram did not sacrifice these animals that were presented as a picture of the Levitical Order to come. But by cutting them in two, he was following a custom of the time that required the party to the covenant to walk through the two halves, in order to confirm that covenant, the covenant of which would not be effectively activated until Mt. Sinai.

He did not sacrifice these animals, because he himself would not be redeemed under that priesthood, but his initial descendents from Israel would. For he himself had already been redeemed through the Blood of Yeshua, for "he believed in Yahuweh's Messiah, and it was accounted to him as righteousness", prior to the cutting of this covenant designed specifically for his descendents that would come out of Egypt.

Likewise, the Promised Messiah would not come to redeem us through the Levitical order either, but through His own Blood, He would redeem us back to the Father through the priesthood after the order of Melchizadok. For the Levitical Order was only necessary to provide forgiveness of sins until the Promised Messiah could come, and only necessary to act as a tutor to lead us up to the ultimate redemption that could come only through His Blood, and therefore only necessary up until the appointed time of His arrival.

And so it is, that immediately after Yahuweh had Avram cut this covenant, which symbolized the covenant of Levi after the Order of Aaron; and after telling Avram that his descendents {in the plural}, would come out of Egypt and be protected and guided under this covenant, Yahuweh proceeds to tell Avram about Hagar, the slave woman, who brought forth Avraham's first born son, Ishmael; See B'resheet (Genesis) 16:1-16.

Ishmael, of course, following the picture of the Gospel handed down to us through Adam, would ultimately be the evil one, like Cain, who would ultimately be cast out. And Avram's first born son, born of the slave woman, and representing the evil side of Havah's (Eve's) dual nature in Cain, would not be allowed to inherit the promises.

But Yit'zak (Isaac), who would be born of Sarah, the freewoman, who represented the good side of Havah's (Eve's) dual nature, represented in Abel, would.

You can even see this with Noach, when the waters of the flood were receding, and he sent out the raven, the unclean bird, first.

The raven went out to wander but never returned back. But the dove, the clean bird, which went out second, returned to the ark, not only the first time, but the second time she was sent out as well, signifying how the Ruach would be poured out on Yahuweh's people not just at the first coming, but at the second coming as well.

But the dove failed to find a place of rest the first time, signifying that Israel would not permanently inherit the Promised Land at Yeshua's first coming, but at His second. For the second time the dove returned with the olive branch, signifying the inheritance and rest in the Land for those who would partake of the reign of shalom (peace) ushered in through the Millennial Kingdom of Yeshua through the first resurrection.

And when the dove was sent out the 3rd and final time, and did not return, this was symbolic of the new heavens and new earth, where the earth will have been thoroughly cleansed of death and sin, and where all of Israel will have reached her full redemption to permanently inherit the earth and the promises; and where she would no longer need to return to the ark to find her rest, for her redemption will have been made complete, and all the earth would be hers.

So as it is written in B'resheet (Genesis) 21:10-12,

21:10 Therefore Sarah said to Avraham, "Cast out this slave woman and her son; for the son of this slave woman shall not be heir with my son Yit'zak (Isaac).

21:11 And the matter was very displeasing in Avraham's sight because of his son.

21:12 But Elohim said to Avraham, "do not let it be displeasing in your sight because of the young man (Ishmael) {who was about age 16}, or because of your slave woman. Whatever Sarah has told you, listen to her voice; for in Yit'zak (Isaac) your Seed {singular} shall be called".

From this we can, again, see how the one born of the slave woman {representing the animal sacrifices after the flesh} would come before the one born of the Promise {representing Yeshua's sacrifice}.

That the covenant "cut", but not sacrificed, on behalf of Avram's descendents {plural}, would come first for Israel, but that the covenant that Avraham was accounted righteous under through his faith in the Promised Messiah, would come second for Israel.

As it is written in Galatians 4:21-31,

4:21 Tell me, you who desire to be under the (sacrificial) law, do you not hear the Torah?

4:22 For it is written that Avraham had two sons. The one by a slave woman {Hagar}, and the other by the freewoman {Sarah}.

4:23 But he who was from {Hagar}, the slave woman, was born through "the flesh", but he who was from {Sarah}, the free woman, was born through the Promise.

4:24 Which things are symbolic of these two covenants. The one {added} at Mt. Sinai, represented by Hagar,

4:25 for Hagar is {symbolic} of Mt. Sinai in Arabia, and corresponds to Jerusalem today, which is still in slavery with her children {through the Temple sacrifices},

4:26 But the Jerusalem which is above is free, and is the mother of all of us.

4:27 For it is written, "Rejoice, O barren of womb, you who have not born children, burst forth and shout, you who do not have birth pangs! For the sterile in womb has many more children than she who has a husband."

4:28 Now we, brethren, as Yit'zak (Isaac) was, are children of the Promise.

4:29 But, as he who was born according to the flesh then persecuted him who was born according to the Ruach (Spirit), even so it is now.

4:30 But despite all this, what do the Scriptures say, "Cast out the slave woman and her son, for the son of the slave woman shall not be heir with the son of the free woman."

4:31 So then brethren, we are not children of the slave woman, but of the free.
This also is a pattern that we see from the beginning, for concerning the twins, Cain and Abel, Cain was born first, then Abel; Cain brought an unacceptable offering, Abel a righteous sacrifice, Cain was rejected and despised and killed his brother, while Abel was accepted and died for his brother's sin.

The first one sought to "cover" his sin through his own works, but the second by offering up an acceptable sacrifice, a sacrifice of obedience.

Cain was born first, for the evil inclination was the dominant nature after Adam and Havah's (Eve's) sin, and Abel represented the righteous nature which would come only after we learn to overcome the sin nature through the approach and method established and ordained by Yahuweh.

But in the interim, the evil nature would desire to destroy and suppress the righteous, and ultimately, the righteous nature would prevail only through the Torah and through the power of a resurrected life, the life of the Promised Seed, Messiah Yeshua our King.

So concerning the sacrifices, we can see clearly that they have been done away.

Because there is no Temple or priesthood, and because of the Blood of Yeshua, we no longer need to do the sacrifices.

But in Yeshua's day, the Temple was still standing, and the sacrifices were still being offered up. And Yeshua and His Emissaries all participated in these things.

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