Unless otherwise noted, all scripture quotations are from the Scriptures.

There are few Bible subjects that elicit so much interest and curiosity. Consider seven commonly asked questions about prayer; then join us in examining the answers provided in the Bible. These articles are designed to help you to pray, to begin praying or to make your prayers more effective.

PRAYER - Why?

Around the world, in every culture and religion, people pray. They pray when alone; they pray in groups. They pray in churches, in temples, in synagogues, in mosques, at shrines. They may use prayer rugs, rosary beads, prayer wheels, icons, prayer books, or prayers written on small boards that they hang on racks.

Prayer sets humans apart from all other life on this earth. Granted, we have much in common with the animals. Like them, we need food, air, and water. Like them, we are born, we live, and we die (Ecclesiastes 3:19). But only humans pray. Why?

Perhaps the simplest answer is that we need to. Prayer, after all, is generally seen as a way for people to reach out to the spirit realm, to something they view as holy, or sacred, and eternal. The Bible shows that we were made with an appetite for such things (Ecclesiastes 3:11).

How else could one explain all those religious edifices and artefacts, all those countless hours spent in prayer? Of course, some people look to themselves or to their fellow humans to fill spiritual needs.

Do you not sense, though, that humans are just too limited to help adequately? We are so frail, short-lived, and shortsighted. Only someone far wiser, more powerful, more enduring than we are can give what we need. And just what are these spiritual needs that drive us to pray?

Have you ever yearned for guidance, wisdom, or answers to questions that seem beyond the reach of human knowledge? Have you ever felt in need of comfort when wounded by a terrible loss, of guidance when faced with an agonizing decision, or of forgiveness when crushed by guilt?

According to the Bible, those are all valid reasons to pray. The Bible is the most reliable book on this subject, and it contains a record of the prayers of many faithful men and women. They prayed for comfort, for guidance, for forgiveness, and for answers to the hardest of questions (Psalm 23:3; 71:21; Daniel 9:4-5, 19; Habakkuk 1:3).

Such prayers, varied though they were, had something in common. The ones praying each possessed a vital key to successful prayer, one that is often lost or disregarded in today’s world. They knew to whom prayers should be directed.

PRAYER - To Whom?

Do all prayers go to the same place, regardless of who is being addressed? In today’s world, it is often popular to assume so. The notion appeals to many who favor interfaith movements and want all religions to be acceptable, despite their differences. Is it possible, though, that the idea is untrue?

The Bible teaches that a great many prayers are, in fact, misdirected. Back when the Bible was written, it was common for people to direct their prayers to carved images. Yet, Elohim (God) repeatedly warned against that practice. For example, Psalm 115:4-6 says about idols: “They have ears, but they do not hear.” The point is clear. Why pray to a elohim who will never hear you?

A vivid Bible account enlarges on this point. The true prophet Eliyahu (Elijah) challenged the prophets of Baal to pray to their elohim, after which Eliyahu would pray to his. Eliyahu said that the true Elohim would answer and the false one would not. Accepting the challenge, the Ba’al prophets prayed long and hard, even with loud outcries, but to no avail! The account reads: “But there was no voice and no one answered, and no one paying attention” (1 Kings 18:29) How, though, did Eliyahu fare?

After Eliyahu prayed, his Elohim answered instantly, sending fire from heaven to consume an offering that Eliyahu had set out. What was the difference? There is one vital clue in Eliyahu’s prayer itself, recorded at 1 Kings 18:36-37. It is a very short prayer; there are only about 30 words in the original Hebrew. Yet, in those few lines, Eliyahu three times addressed Elohim by his personal name, Yehovah.

Ba’al, meaning “owner” or “master,” was the elohim of the Canaanites, and there were many local versions of this deity. Yehovah, however, is a unique title, applying only to one Personage in the entire universe. This Elohim told his people: “I am YHVH [Yehovah] that is My Name, and My esteem I do not give to another, nor My praise to idols” (Isaiah 42:8).

Did Eliyahu’s prayer and the prayers of those Ba’al prophets go to the same place? Ba’al worship degraded people with ritual prostitution and even human sacrifice. In contrast, the worship of Yehovah ennobled his people, Yisra’ĕl, freeing them from such degrading practices. So think about it. If you specifically addressed a letter to a highly respected friend, would you expect it to be delivered to someone who did not bear your friend’s name and whose vile reputation contradicted everything your friend stood for? Surely not!

If you pray to Yehovah, you are praying to the Creator, the Father of mankind. “You, O YHVH, are our Father” said the prophet Yeshayahu in prayer (Isaiah 63:16). This, then, is the very One about whom Yeshua, the Christ spoke when he told his followers: “I  am  ascending  to  My  Father  and your  Father,  and  to  My  Elohim  and  your Elohim” (John 20: 17). Yehovah is Yeshua’s Father. He is the Elohim to whom Yeshua prayed and to whom Yeshua taught his followers to pray (Matthew 6:9).

Does the Bible instruct us to pray to Yeshua, to Miryam (Mary), to saints, or to angels? No, but only to Yehovah. Consider two reasons why. First, prayer is a form of worship, and the Bible says that worship should go exclusively to Yehovah (Exodus 20:5). Second, the Bible reveals that he bears the title “You who hears all prayer” (Psalm 65:2). Although Yehovah delegates generously, this is a responsibility he has never passed on to anyone. He is the Elohim who promises to hear our prayers personally.

So if you want your prayers to be heard by Elohim, remember this Scriptural admonition: “And it shall be that everyone who calls on the Name of YHVH shall be saved” (Acts 2:21). But does Yehovah hear all prayers unconditionally? Or is there anything else we need to know if we want our prayers to Yehovah to be heard?

PRAYER - How?

When it comes to prayer, many religious traditions focus on physical issues, such as posture, wording, and ritual. However, the Bible helps us to set such issues aside and focus on more important aspects of the question, “How should we pray?”

The Bible depicts faithful servants of Elohim as praying in many settings and postures. They prayed silently or aloud as the circumstances dictated. They prayed while looking up at the sky or while bowing down. Rather than using images, beads, or prayer books as aids in prayer, they simply prayed from the heart in their own words. What made their prayers effective?

As mentioned in the preceding article, they directed their prayers only to one Elohim, Yehovah. There is another important factor. We read at 1 John 5:14: “And this is the boldness that we have in Him, that if we ask whatever according to His desire, He hears us.” Our prayers need to be in harmony with Elohim’s will. What does that mean?

To pray in harmony with Elohim’s will, we need to know what his will is. Study of the Bible, then, is an essential ingredient of prayer. Does this mean that Elohim will refuse to hear us unless we are Bible scholars? No, but Elohim expects us to look for his will, seeking to understand it and to act on it (Matthew 7:21-23). We need to pray in harmony with what we learn.

As we learn about Yehovah and his will, we grow in faith - another vital factor in prayer. Yeshua said: “And whatever you ask in prayer, believing, you will receive” (Matthew 21:22). Belief or faith does not mean gullibility. Rather, it means believing in something that even though unseen, is supported by very strong evidence (Hebrews 11:1). The Bible is packed with evidence that Yehovah, whom we cannot see, is real, is reliable, and is willing to answer the prayers of those who have faith in him. Furthermore, we can always ask for more faith, and Yehovah loves to give us what we need (Luke 17:5; James 1:17).

Here is yet another essential aspect of how to pray. Yeshua said: “No one comes to the Father except through Me” (John 14:6). So Yeshua is the means of our approach to the Father, Yehovah. Thus, Yeshua told his followers to pray in his name (John 14:13; 15:16). That does not mean that we should pray to Yeshua. Rather, we pray in the name of Yeshua, remembering that Yeshua is the reason that we are able to approach our perfect and holy Father.

PRAYER - What About?

It has been called the most widely repeated of all Christian prayers. Whether that is true or not, Yeshua’s model prayer - sometimes called the Lord’s Prayer or the Our Father - is certainly among the most misunderstood. Millions of people utter its words by rote every day, perhaps often during the day. But Yeshua never intended for the prayer to be used in that way. How do we know?

Just before relating that prayer, Yeshua said: “And when praying, do not keep on babbling” (Matthew 6:7). Did Yeshua proceed to contradict himself by laying down a set of words to be memorized and repeated? Surely not! Rather, Yeshua was teaching us what to pray about, and he was giving us a clear set of priorities to keep in mind when praying. Let us take a closer look at what he said. The prayer is recorded at Matthew 6:9-13.

“Our Father who is in the heavens, let Your Name be set-apart”

Yeshua thus reminded his followers that all prayers should be directed to his Father, Yehovah. But do you know why Elohim’s name is so important and why it needs to be set-apart, or made holy?

From the beginning of human history, Elohim’s sacred name has been smeared with lies. Elohim’s adversary, Satan, has called Yehovah a lying, selfish Ruler who has no real right to govern His creations (Genesis 3:1-6). Many have sided with Satan, teaching that Elohim is cold, cruel, and vindictive or denying that He is the Creator at all. Others have even attacked his name itself, removing the title Yehovah from Bible translations and forbidding the use of it.

The Bible shows that Elohim will rectify all these injustices (Ezekiel 39:7). By doing so, he will address your every need and problem as well. How so? The next words in Yeshua’s prayer provide the answer.

^“let Your reign come”

Today, there is much confusion among religious teachers about Elohim’s Kingdom. But as Yeshua’s listeners knew, Elohim’s prophets had long foretold that the Messiah, a Savior chosen by Elohim, would rule a Kingdom that would change the world (Isaiah 9:6-7; Daniel 2:44). It will sanctify Elohim’s name by exposing Satan’s lies and then overthrowing Satan and all his works. Elohim’s Kingdom will put an end to war, sickness, famine, even death itself. (Psalm 46:9; 72:12-16; Isaiah 25:8; 33:24) When you pray for Elohim’s Kingdom to come, you are praying for all those promises to come true.

“let Your desire be done on earth as it is in heaven.”

Yeshua’s words suggest that Elohim’s will is just as certain to take place on earth as it is in heaven, where Elohim dwells. Elohim’s will has proved unstoppable in heaven; there, Elohim’s Son waged war against Satan and his cohorts, casting them down to the earth (Revelation 12:9-12). This third petition of the model prayer, like the first two, helps us to keep our focus on what matters most - not our own will, but Elohim’s. It is his will that always brings about the greatest good for all creation. Thus, even the perfect man Yeshua said to his Father: “Yet not My desire, but let Yours be done” (Luke 22:42).

“Give us today our daily bread.”

Yeshua next showed that our prayers do not have to be entirely selfless. There is nothing wrong with praying to Elohim about our daily, practical needs. In fact, doing so reminds us that Yehovah is the one who is “giving to all life, and breath, and all else” (Acts 17:25). The Bible reveals that he is a loving parent who delights in giving his children what they need. Like a good parent, though, he will not grant requests that violate their best interests.

“And forgive us our debts.”

Do you really owe a debt to Elohim? Do you need his forgiveness? Many today have lost sight of the reality and seriousness of sin. But the Bible teaches that sin is at the root of our worst troubles, for it is the basic cause of death in humans. Born in sin, we all sin frequently, and our only hope for a lasting future lies in Elohim’s forgiveness (Romans 3:23; 5:12; 6:23). It is a relief to learn that the Bible says: “For You, YHVH, are good, and ready to forgive” (Psalm 86:5).

 “deliver us from the wicked one”

Do you realize how urgently, how desperately, you need Elohim’s protection? Many refuse to believe that “the wicked one,” Satan, exists at all. But Yeshua taught that Satan is real, even calling him “the ruler of this world” (John 12:31; 16:11). Satan has corrupted this world over which he holds sway, and he is just as eager to corrupt you, to keep you from developing a close relationship with your Father, Yehovah (1 Peter 5:8). However, Yehovah is far stronger than Satan and is delighted to protect those who love Him.

That quick summary of the main points of Yeshua’ model prayer does not cover every subject that is fit for prayer. Remember, 1 John 5:14 tells us about Elohim: “And this is the boldness that we have in Him, that if we ask whatever according to His desire, He hears us”. So do not worry that your troubles are too trivial to bring before Elohim (1 Peter 5:7).

What, though, about time and place? Does it matter when and where we pray?

PRAYER - Does It Matter Where and When?

No doubt you have observed that most organized religions emphasize elaborate houses of prayer and prescribe specific times of day when prayers should be offered. Does the Bible limit our prayers to certain places and times?

The Bible does show that there are fitting occasions for prayer. Before eating with his followers, for example, Yeshua thanked Elohim in prayer (Luke 22:17). And when his disciples assembled for worship, they prayed together. They thus continued a practice that had long been carried out in Jewish synagogues and in the temple at Yerushalayim. Elohim intended the temple to be “a house of prayer for all nations” (Mark 11:17).

When servants of Elohim assemble and pray together, their petitions can be effective. If the group is united in spirit and the prayer offered in their behalf reflects Scriptural principles, Elohim is pleased. The prayer may even move him to do what he might not otherwise have done (Hebrews 13:18-19).

However, the Bible does not limit prayer to any particular time or place. In the Bible, we find a record of Elohim’s servants praying anytime, anywhere. Yeshua said: “when you pray, go into your room, and having shut your door, pray to your Father who is in the secret place. And your Father who sees in secret shall reward you openly” (Matthew 6:6).

Is that not an inviting prospect? You can actually approach the Sovereign of the universe anytime, in complete privacy, and be assured that you will have his attention. Little wonder, then, that Yeshua often sought to be alone in order to pray! Once, he spent an entire night in prayer to Elohim, evidently seeking guidance on a most important decision (Luke 6:12-13).

Other men and women in the Bible record prayed when faced with weighty decisions or daunting challenges. Sometimes they prayed aloud and sometimes silently; they prayed when in groups and when alone. The important thing is that they prayed. Elohim even invites his servants: “pray without ceasing” (1 Thessalonians 5:17). He is willing to listen endlessly to those who do his will. Is that not a loving invitation?

Of course, in today’s cynical world, many wonder about the practical value of prayer. You may ask, ‘Will it really help me?’

PRAYER - Will It Help?

Does praying do us any good? The Bible shows that yes, the prayers of faithful servants of Elohim really do benefit them (Luke 22:40; James 5:13). In fact, praying can do us a world of good spiritually, emotionally, and even physically. How so?

Well, let us say that you have a child who receives a gift. Would you teach him that it is enough to feel grateful? Or would you teach him to express his gratitude? When we put important feelings into words, we bring them into focus and even strengthen them. Does the same hold true when it comes to speaking to Elohim? Absolutely! Consider some examples.

Prayers of thanks: When we thank our Father for the good things that come our way, we focus on our blessings. As a result, we may feel more grateful, happier, and more positive (Philippians 4:6). Yeshua expressed gratitude for the way his Father heard and responded to his prayers (John 11:41).

Prayers for forgiveness: When we ask Elohim for forgiveness, we strengthen our conscience, deepen our repentance, and intensify our awareness of the seriousness of sin. We also find relief from the burden of guilt. In Psalms 51, Dawid prayed to express repentance and sorrow.

Prayers for guidance and wisdom: Asking Yehovah to guide us or to grant us the wisdom we need to make good decisions can help us to be genuinely humble. It can remind us of our limitations and help build our trust in our heavenly Father (Proverbs 3:5-6). Shelomoh humbly asked for guidance and wisdom in ruling over Yisra’ĕl (1 Kings 3:5-12).

Prayers of distress: If we pour out our heart to Elohim when we are in emotional turmoil, our heart will be soothed and we will lean on Yehovah instead of ourselves (Psalm 62:8).

King Asa prayed when facing an overwhelming foe (2 Chronicles 14:11).

Prayers for the well-being of others in need: Such prayers help us to combat selfishness and to grow in compassion and empathy. Yeshua prayed in behalf of his followers (John 17:9-17).

Prayers of praise: When we praise Yehovah for his wonderful works and qualities, our respect and appreciation for him will grow. Such prayers may also help us to draw closer to our Elohim and Father. Dawid warmly praised Elohim for his creation (Psalm 8).

Another blessing linked with prayer is “the peace of Elohim, which surpasses all understanding” (Philippians 4:7). Finding calm in this troubled world is a rare blessing indeed. It even has physical benefits (Proverbs 14:30). But does it come solely as a result of our own efforts? Or is something more important involved?

PRAYER - Will Elohim Hear and Answer?

The above question elicits a great deal of excitement and curiosity. The Bible shows that Yehovah does listen to prayers today. Whether he hears ours or not is largely up to us.

Yeshua denounced religious leaders in his day who prayed hypocritically; they cared only about making a show of their piety. He said that such men would have “their reward” meaning that they would receive only what they wanted most, the attention of men, but not what they needed, Elohim’s hearing ear (Matthew 6:5). Likewise today, many pray according to their own will and not Elohim’s. Ignoring the Bible principles that we have discussed, they do not get Elohim’s hearing ear.

What, though, about you? Will Elohim hear and respond to your prayers? The answer does not depend on your race, nationality, or, social standing. The Bible assures us: “Elohim shows no partiality, but in every nation, he who fears Him and works righteousness is accepted by Him” (Acts 10:34-35). Do those words describe you? If you fear Elohim, you hold him in the highest regard, fearing to displease him. If you work righteousness, you seek to do what Elohim says are right rather than following your own will or that of your fellow humans. Do you really want Elohim to listen to your prayers? The Bible directs you to your goal.

Of course, many want Elohim to answer their prayers with a miracle. Even in Bible times, though, Elohim rarely performed such wonders. Sometimes centuries passed between one recorded miracle and the next. Does this mean, then, that Elohim does not answer prayers today? Far from it! Consider some prayers that he answers.

Elohim grants wisdom: Yehovah is the ultimate Source of all true wisdom. He is generous with it, sharing it freely with those who want his guidance and who seek to live by it (James l 5).

Elohim gives his holy spirit and all of its benefits: The holy spirit is Elohim’s active force. There is no force stronger. It can help us to endure trials. It can fill us with peace when we are troubled. It can help us to cultivate other beautiful and endearing qualities (Galatians 5:22-23). Yeshua assured his followers that Elohim gives this gift generously (Luke 11:13).

Elohim enlightens those who earnestly seek him: (Acts 17:26-27). Around the world, there are people who sincerely seek the truth. They want to know Elohim, what is name is, what is purpose is for the earth and humankind, how they can draw close to him (James 4:8). Is that why you have found this article? Are you looking for Elohim? Perhaps this is how Yehovah is answering your prayer.

Unless otherwise noted, all scripture quotations are from the New King James Version.

The passage in question is found at Matthew 27:9-10, where the Gospel writer commented on the money given to Judas Iscariot for the betrayal of Jesus. The verses read: “Then was fulfilled what was spoken by Jeremiah the prophet, saying, “And they took the thirty pieces of silver, the value of Him who was priced … and gave them for the potter’s field.’” The source of the prophecy concerning the 30 pieces of silver is Zechariah, not Jeremiah (Zechariah 11:12-13).

It appears that Jeremiah, rather than Isaiah, was sometimes placed first in the collection of books called “the Prophets” (Matthew 22:40). Hence, when Matthew here spoke of “Jeremiah,” he was referring to an entire section of Scripture called by the name of its first book. This section of Scripture included Zechariah.

In a similar way, Jesus designated as “Psalms” several Bible books also known as the Writings. Thus, when he said that all things written about him “in the Law of Moses and the Prophets and the Psalms” had to be fulfilled, he was referring to the prophecies contained in the entire Hebrew Scriptures (Luke 24:44).

Unless otherwise noted, all scripture quotations are from the King James Version.

[NOTE: It is important that Colossians 2:16-17 be examined within its context, which includes not only the surrounding verses of the second chapter, but the entire book as well.]

Colossians 2:16-17 generates far more controversy and misunderstanding than it deserves. In essence, Paul is saying in verse 16, “Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days” (KJV). In fact, the word “judge” is the Greek verb krino, which means to decree, judge, decide, condemn, and criticize. The Revised Standard offers the translation, “Let no one pass judgment on you.” And verse 18 begins, “Let no one disqualify you.”

Before we fully identity the issue and the problem of verses 16 and 17, let’s note verses 20 and 21, for these latter verses help to make it a little clearer. In verses 20 and 21, the Colossians are warned against submitting to religious regulations related to touch, taste and handling. These regulations are based on human precepts which have “an appearance of wisdom” concerning ascetic practices (“self-abasement and severity to the body”), but in actuality “are of no value in checking the indulgence of the flesh” (verse 23, RSV). These regulations, which Paul advises the Colossians to let no one judge them in, are not referring to God-given commandments as found in Scripture. Rather they represent a human distortion and mixture of Judaism with pre-Gnostic elements.

As Edward Loshe in his commentary on Colossians and Philemon says:

In the context of Colossians, however, the command to keep festival, new moon and sabbath is not based on the Torah according to which Israel received the sabbath as a sign of her election from among the nations. Rather the sacred days must be kept for the sake of “the elements of the universe (2:8),” who direct the course of the stars and thus also prescribe minutely the order of the calendar.

Verse 16 now: Three basic explanations for the phrase in verse 16, “in meat, or in drink,” are usually given. They are: (1) meat and drink offerings; (2) clean and unclean meat laws; (3) ascetic, Gnostic-like practices. It is the latter of these three with which Paul is concerned.

Let’s rephrase the issue of verse 16. The brethren should not permit others to dictate to them petty rules regarding dieting and worship. Ascetic practices, such as those of the Essenes, were the focus. These ascetics practiced self-abasement, abstaining from eating and drinking on special days, such as festival sabbaths, new moon sabbaths, and even weekly sabbaths.

It isn’t meat and drink offerings that are being targeted. The word offering never appears in the text. In fact, the word for meat in the Greek is a form of brosis. Brosis denotes “eating” and is the same word used in Matthew 6:19-20 as “rust,” referring to “consuming” or “eating up.” So the issue concerns the consuming of food, in contrast to fasting as a form of self-abasement.

Some would disagree with this position, contending that the meat and drink are meat and drink offerings as part of the festival days mentioned. The text does not allow that, since literally the words are “in eating and in drinking OR in respect of a feast.” Again, keep in mind that the word “offering” does not appear, which Paul easily could have, and likely would have, included were that his intention. Meat and drink offerings were not a form of eating and drinking, but were forms of sacrificing. “Meat offerings” in actual fact were grain offerings, not animal sacrifices (see Leviticus 2).

Neither is “meat or drink” a likely reference to the issue of clean and unclean meats, because of the presence of the word, “drink.” What dietary restriction was there in the clean and unclean laws concerning drink? The obvious answer is none.

On the basis that the fullness of Christ has abolished the record of the believers’ sins (“handwriting of ordinances,” verse 14), Paul says the brethren should not allow themselves to come under the condemnation of those who would enjoin ascetic practices on the believers in terms of abstaining from eating and drinking and in relation to the ritualistic observance of festival, new moon and weekly sabbaths.

How do we know that this is what Paul is referring to in the latter part of verse 16? How can we be sure of the real issue? First, the problem Paul is concerned with is not what days are being identified here, but rather how or for what purpose they are being observed. Again, the concerns are ascetic practices and ritualistic observances which represent a distortion of true Christian worship. Paul is telling the Colossians that, if they were to practice ritualism and asceticism as essential — which was the doctrine being enjoined on them — the Colossians were missing out on the reality of Jesus Christ, who had already freed them from the necessity of human works as a means of endearing themselves to the Eternal (cf. Colossians 2:8-10).

If we take the position that it is not which days are being observed that is the issue, but how or to what end they are being observed, then it does not matter that the weekly sabbath is included here, which it in fact is. [The term “sabbath” does not refer to yearly festival sabbaths, as some propose, because the order of “holyday, new moon, and sabbath days” indicates annual, monthly and weekly observances (cf. Hoses 2:11; Ezekiel 45:17). Furthermore, Paul’s use of the term “holyday” already includes yearly ceremonial sabbaths. To have the word “sabbath” refer to annual festivals would be needless repetition.]

But what about verse 17? Is it not a disclaimer to the practice of these days altogether, since it mentions that they “are a shadow of things to [or, “which have”] come?” This is a good point. And, we need to understand what verse 17 is talking about. The “shadow of things to come” is in complete contrast to the “reality” or “substance” which is in Christ himself. The Greek word for “shadow” here is skia, which is the opposite of “substance” (soma in the Greek). The shadow is “a sketch, outline, adumbration, an image cast by an object and representing the form of that object.”

Now that we have defined the word shadow, let’s look at what Paul is declaring to be the shadow or outline. Once again, we must focus on the issue, that is, the false practices being enjoined upon the Colossians in regard to festivals, new moons and sabbath days. Those days of themselves are meaningless; without their special appointments, they simply would be another day of the week, month or year. The events and observances on those days are what gave them special significance over other days of the calendar.

Thus, the ascetic, self-abasing practices and ritualistic observances that were being enjoined on the Colossians as ways of proving themselves before God never would measure up to the reality which was in Christ himself. Those practices at best could only amount to a shadow or a sketch of the meaning of the life in Christ.

So the PRACTICE of these superstitious things (self-abasement, etc.) would not get the Colossians closer to God. Paul maintains that such observances are not salvific or meritorious. The reality is that salvation is through Christ; therefore, the observance of days (or any other rituals) cannot bring us any closer to God. Their meaning can only be found in seeing Christ as the only means to righteousness. Paul countered any practice which focused on works-righteousness, rather than on the principle of faith in Christ alone as taught in the Gospel.

How then does this interpretation affect Sabbathkeeping today? When one understands that Paul is addressing Gnostic-like perversions of the Gospel in connection with times observed in honor of angels (verse 18), then one can see that the issue of whether or not Christians should observe the seventh-day Sabbath is not even being discussed. At issue is not whether these days should be observed, but the manner and motive in which they were being observed. The validity of Sabbath observance must be determined on the basis of other texts. Colossians 2:16 alone cannot serve as a determining factor.

Paul’s condemnation of the heretical views about the Sabbath, no more condemns all Sabbathkeeping, any more than his condemnation of the heretical views about eating and drinking condemns all eating and drinking. Only when Sabbath observance is linked with man-made rules about asceticism, angel worship, works-righteousness, or perverted Judaism does it become unacceptable.

Pour mieux comprendre les lois alimentaires de notre Créateur, nous devons apprendre et comprendre les distinctions basiques qui existent entre ce qui est pur et impur.

La Bible affirme que certains animaux sont « purs » et que certains sont « impurs ». Il est assez facile de saisir ce concept de base. En Lévitique 11, ces deux adjectifs désignent des animaux qui ont été déclarés par l’Éternel comme étant soit aptes, soit inaptes à la consommation humaines. Mais que cela signifie-t-il de déclarer quelque chose comme étant « impur »? Que cela signifie-t-il de dire qu’un animal est « pur »? Qu’arrive-t-il si nous devenons « impurs »?

Les notions de « pureté rituelle » et d’ « impureté » sont parmi les concepts bibliques les plus difficiles à saisir. L’idée de pur et d’impur semble étrange et distante à nos esprits occidentaux. A première vue, ces concepts semblent n’être nullement connectés à la vie du croyant ou bien à Jésus Christ. Il s’agit en effet d’un sujet qui semble difficile à comprendre. Dans le même temps, si nous somme confus, ennuyés par le sujet, il y a de forte chance que le problème trouve son origine en nous (dans le cas présent, il pourrait s’agir de la manière avec laquelle l’on tente de vous communiquer ce concept essentiel). Quelques soient nos a priori sur la question, il est important de reconnaître que c’est bel et bien Dieu qui créa ce système du pur et de l’impur et le codifia dans Sa Parole, la Bible.

L’une des raisons pour lesquels ce sujet pourrait être difficile à comprendre, réside tout d’abord dans le fait qu’il est pour une grande part lié au lieu où Dieu résida sur terre: le Temple ou le Tabernacle (Exode 25: 8-9). Puisque cette endroit n’existe plus depuis il y a de cela 2000 ans, il est en effet difficile de ce faire une idée de ce que tout cela signifie.

L’impureté est, en Lévitique, le concept selon lequel une personne ou un objet peut être dans un état tel que - selon la loi biblique - cette personne ou cette objet ne peut interagir avec le sanctuaire ou le temple et les sacrifices qui y sont associés.

Les termes de « pur » et d’ « impur » peuvent être mal interprétés, puisqu’il semble impliquer des notions d’hygiène au sens général. Il ne s’agit cependant pas d’un problème sanitaire. Un animal impur n’est pas plus sale qu’un animal qui est pur, et il est impossible de purifier un animal impur en lui donnant un bon bain chaud. Il est également faux de supposer que les notions de « pur » et d’ « impur » font référence à la moralité intrinsèque de l’animal. Si les animaux devaient avoir une moralité quelconque, les chevaux pourraient alors être considérés comme ayant des standards moraux plus élevés que n’en ont les chèvres par exemple; cependant, selon la Bible les chevaux sont considérés impures alors que les chèvres sont considérées pures. De la même manière, un animal impur tel que le chameau n’est pas plus honteux ou moralement dévoyé que ne peut l’être un animal pur comme la girafe. Les gens qui travaillent de près avec des chameaux ne seront peut-être pas d’accord avec cela, cependant le point est évident. L’impureté rituelle n’est absolument pas liée à la propreté physique, et n’a rien à voir avec la bonté ou la méchanceté intrinsèque de l’animal.

Au lieu de cela, le pur et l’impur doivent être compris comme étant des concepts absolument rituels. Ils n’ont de réelles applications qu’en lien avec le Tabernacle/Temple, la prêtrise et les sacrifices. Voici ce qui doit être entendu par cela:

PUR: Quelque chose qui est dans un état de pureté rituel et qui peut ainsi entrer dans l’enceinte du Tabernacle/Temple de Dieu, que se soit pour des sacrifices ou pour tout contact avec les éléments sacrés du Tabernacle/Temple.

IMPUR: Quelque chose d’impur est dans un état de souillure rituel. Cela le rend inapte à entrer dans l’enceinte du Tabernacle/Temple de Dieu, pour tout sacrifice sur l’autel, et pour tout contact avec les éléments sacrés du Tabernacle/Temple.

Ainsi, les animaux purs sont des animaux aptes aux sacrifices. Les animaux impurs sont, à l’inverse, inaptes à tous sacrifices. Puisque que les croyants n’ont pas aujourd’hui un Temple physique dans lequel il pourrait adorer Dieu, et puisqu’il n’y a plus de système sacrificiel, la plupart des lois complexes de la Bible en lien avec les concepts de pur et d’impur n’ont plus d’implications réelles dans notre vie moderne. Les préoccupations de Lévitique concernant l’impureté rituels, que ce soit pour ce qui regarde les flux corporels, les reptiles morts, les lépreux doivent être tout d’abord compris dans le contexte du Temple. Cependant, Lévitique 11 n’adresse pas la question qui consisterait à déterminer si lorsque l’on mange un animal impur l’on devient impur ou non d’un point de vue rituel. Lévitique 11 simplement interdit de manger de certains animaux.

Expliquer les implications du système sacrificiel associé au Tabernacle/Temple, ainsi que les obligations qui sont associés au fait d’entrer dans la présence de Dieu, à la place où Il résidait sur terre, est un sujet qui dépasse le champ d’étude de cet essai. Il s’agit ici de généralisations quant au système sacrificiel qui peuvent soulever d’une certaine manière plus de questions qu’elles n’en répondent. De fait, de nombreuses de ces généralisations pourraient contredire ce que nombreux d’entre nous ont appris au cours des années au sujet du pur et de l’impur ainsi que du fonctionnement du Tabernacle/Temple. Cela a du sens si l’on considère que pour pouvoir lire la Bible sans s’arrêter indéfiniment sur ce sujet extrêmement détaillé, la question a été au cours des années simplifié à l’extrême.  

Comme nous étudions ce que la Bible nous dit au sujet des règles alimentaires, essayons de voir un peu plus loin que ce qu’il y a en surface de ces concepts de pur et d’impur. Souvenez-vous que si nous somme confus, ennuyés par le sujet, il y a de forte chance que le problème trouve son origine chez nous et dans notre manque de compréhension de la Bible plutôt qu’une erreur inhérente à la sainte et parfaite Parole de Dieu. Cela demande donc un peu de courage. Bien que les lois du pur et de l’impur contienne de profondes vérités et leçons spirituelles qui nous permettent de distinguer entre le Royaume de Lumière et le Royaume des Ténèbres, nous n’avons pas à nous soucier pour l’instant de la pratique des instructions n’étant pas en liens directes avec l’alimentation, puisqu’il n’y pas de Temple, et donc pas de système sacrificiel, à Jérusalem de nos jours. 

Le Pur et l’Impur: Il ne s’agit pas d’une Question de Salut

Maintenant que nous commençons à y voir plus clair en ce qui concerne le pur et l’impur, j’espère que deux points deviennent plus évidents maintenant.

Premièrement, devenir impur n’est pas la même chose que pécher. Une femme qui a ses règles menstruelles (Lévitique 15:25) et une femme qui vient juste de donner naissance à un enfant (Lévitique 12:2) sont toutes deux considérées impures selon les standards du livre de Lévitique, mais de toute évidence elles n’ont pas péchés. Pensez-y. Si devenir impur était réellement un péché, alors Jésus n’aurait jamais pu être qualifié pour être le sacrifice parfait pour le pardon des péchés. Pourquoi? Parce qu’en effet Jésus toucha de façon délibéré des personnes mortes (Luc 7:14) et des lépreux (Matthieu 8:3, Marc 1:41). Selon la Tora, ces deux actions auraient rendus Jésus impur et temporairement inapte à participer aux activités liés au culte rendu à Dieu au Temple. Néanmoins, puisque Jésus Christ avait une compréhension parfaite de la Parole de Dieu (c’est-à-dire de la Bible et donc de la Tora), il savait que de devenir impur dans ce contexte là n’équivalait pas à un péché. Il a donc guérit le lépreux et ressuscité un jeune homme mort, non pas en désobéissance avec les règles de la Tora, mais en pleine conformité avec ces règles.

Deuxièmement, lorsque la Bible désignait une personne comme étant impur cela n’avait rien à voir avec la façon dont la personne était vue par Dieu. Il s’agissait simplement d’un système désignant ceux qui était apte et ceux qui étaient inaptes à entrer dans la résidence terrestre de Dieu (que ce soit le Tabernacle ou le Temple). Cela n’avait donc aucun lien avec le salut, la justification et la vertu d’un individu au regard de Dieu. Souvenez-vous, la justification fut toujours le résultat de la foi, avant, pendant et après l’époque du Tabernacle et du Temple. Le Nouveau Testament nous le rappelle bien lorsqu’il déclare : « il est impossible que le sang des taureaux et des boucs ôte les péchés » (Hébreux 10:4). Ce qui par contre est vrai, c’est que le sang des sacrifices associés au Tabernacle/Temple permettait de couvrir les péchés afin que les hommes puissent approcher Dieu dans Sa résidence terrestre.

La justification devant Dieu, de tout temps, fut le résultat de la foi. Les sacrifices dans le Tabernacle/Temple terrestre annonçait le sacrifice éternel du Messie, et donnait aux humains un moyen d’interagir avec Dieu sur terre.

Qu’est-ce que tout cela a à voir avec l’alimentation? Rien! Et c’est bien ce qu’il est important de comprendre! Nous mettons en évidence les règles de base du système sacrificiel associé au Tabernacle/Temple afin d’éviter toute tentation qu’il pourrait y avoir de survoler Lévitique 11, d’y voir les termes « pur » et « impur » et, de simplement rejeter le chapitre entier - incluant les règles alimentaires -  comme étant hors sujet pour un croyant de nos jours.

Un lecteur attentif de Lévitique 11 s’apercevra que ce chapitre adresse deux questions différentes. Premièrement, Dieu montre comment nous pouvons éviter de nous rendre impur (en touchant certaines carcasses). Cela permet à une personne d’entrer dans le Tabernacle/Temple et d’effectuer des sacrifices. De fait, ceci n’a pas d’application utile aujourd’hui, puisqu’il n’y a plus ni Temple, ni Tabernacle terrestre. Deuxièmement, Dieu déclare à Son peuple quels animaux il est permis de manger. Ceci n’a nul lien avec l’aptitude d’une personne à participer au système sacrificiel.

De la même manière que Dieu nous interdit d’offrir des animaux impurs sur Son autel, de la même manière Il nous interdit de laisser entrer de tels aliments impurs dans le Temple de nos corps. Il s’agit d’un constat pertinent à l’attention de tous ceux qui scrutent les Écritures à la recherche de directives en matière de choix alimentaires. 

Ayant ces points théoriques à l’esprit, retournons à la lecture de Lévitique 11. Notez bien qu’un langage différent est utilisé concernant les directives en matière alimentaires (« vous mangerez… » ; « vous ne mangerez point… ») et concernant les directives en lien avec le système sacrificiel du Tabernacle/Temple (« quiconque touchera leur cadavre, sera souillé jusqu’au soir »). Notez également que lorsqu’une personne touche un reptile mort ou tout autre ignominie aux yeux de l’Éternel, elle est affectée seulement d’une impureté temporaire durant jusqu’au soir. La Bible pourvoit des rituels, comme l’immersion d’eau, afin que la personne impure puisse être déclaré de nouveau pure, entrer dans le Temple de Dieu et participer au culte. D’un autre côté, un animal impur demeurera toujours impur. Aucun rituel ne pourra jamais purifier cet animal. La Tora ne pourvoit aucun remède pour quelqu’un qui aurait mangé d’un animal impur, de la même façon qu’elle ne pourvoit nul remède pour quelqu’un qui aurait donné un faux témoignage ou convoité la femme de son voisin. Il s’agit simplement d’actions que Dieu interdit. Même si Dieu pardonne ceux qui se repentent d’avoir menti ou convoité, cela ne signifie pas qu’Il approuve ces comportements, n’est pas vrai?

Ces concepts apparemment étrange peuvent nous rendre perplexe, mais rappelez-vous: ils font partie de la Parole de Dieu. Dieu lui-même créa et a conçu l’intégrité du système sacrificiel et les lois qui lui sont associés. Puisque Jésus lui-même semble n’avoir eu aucun problème avec ce système, nous ferions bien d’être prudent et de l’étudier avant de l’exclure.

Traduit d'après "HOLY COW!" par Hope Egan.  

To better comprehend God’s dietary laws, we need to learn the basic distinction between clean and unclean.

The Bible says that some animals are “clean” and some are “unclean.” That’s easy enough to understand. In Leviticus 11, these adjectives describe animals that have been designated by the Lord as either fit or unfit for human consumption. But what does it mean to designate something as “unclean”? What does it mean to say that it is “clean”? What happens if we become “unclean”?

Notions of “ritual purity” and “impurity” (“clean” and “unclean”) are some of the hardest of all biblical concepts to grasp. The ideas of c1eari and unclean seem weird and remote in our Western context. At first, the whole thing appears to have nothing to do with believers or with Jesus. This is indeed hard stuff. At the same time, if we are confused, annoyed or bored with it, the problem is likely on our end (in this case, with me trying to communicate it to you). God created this system and codified it in His Word, regardless of our thoughts and feelings about it.

One reason this stuff is so hard is that it all relates to God’s dwelling place on earth: the Tabernacle or Temple. That makes it difficult for us to understand, since there has not been such a place in almost 2,000 years.

Levitical impurity (or being “unclean”) is the biblical concept that a person or object can be in a state that—by the Bible’s law—prevents the person or object from interacting with the Tabernacle or Temple and its sacrifices.

The words “clean” and “unclean” are misleading, since they seem to imply something about general hygiene. This is not a sanitation issue. A ritually unclean animal is not dirtier than a clean animal, and you cannot make a ritually unclean animal clean by giving it a good, hot, soapy bath. It is equally wrong to suppose that “clean” and “unclean” refer to an animal’s moral state. If animals did have any moral sense, horses would certainly have a higher moral standard than goats; yet the Bible says that horses are considered unclean, while goats are considered clean. In the same regard, an unclean animal such as a camel is no more shameful or morally bankrupt than a clean animal like a giraffe. People who work closely with camels may disagree, but the point is clear. Ritual impurity is completely different from physical cleanness, and it has nothing to do with intrinsic goodness or badness.

Instead, clean and unclean must be understood as purely ritual states. They have real application only in regard to the Tabernacle/Temple, the priesthood and the sacrifices. Here is what they mean:

CLEAN: Something that is in a state of ritual cleanness is fit for entering the sacred precinct of the Tabernacle/Temple of God, for sacrifice on the altar, and/or for contacting the Tabernacle/Temple’s sacred elements.

UNCLEAN: Something that is unclean is in a state of ritual defilement. This renders it unfit for entering the sacred precinct of God’s Tabernacle/Temple, for sacrifice on the altar, and/or for contacting the Tabernacle/Temple’s sacred elements.

Therefore, clean animals are animals that are regarded as fit for sacrificing. Unclean animals are not regarded as fit for sacrificing. Since we believers do not have a real, physical Temple in which we worship today, and since there is no sacrificial system today, most of the Bible’s complex laws of clean and unclean have no real practical application in modern life. Levitical concerns about contracting ritual impurity through bodily discharges, dead rodents and lepers are not relevant without a Temple. Leviticus 11, however, does not directly address whether eating unclean animals will make you unclean or not. It simply forbids eating them.

Explaining the intricacies of the Tabernacle/Temple system, and the associated requirements for entering into God’s presence in His dwelling place on earth, is beyond the scope of this book. I am making some sweeping generalizations about that system and its God-given requirements that may lead to more questions than answers. In fact, many of these generalizations may contradict what most of us have learned over the years about clean and unclean and the role of the Temple/Tabernacle. That makes sense. In order to read the Bible without getting stuck, this extremely detailed topic has, over the years, been understandably oversimplified.

As we study what the Bible says about meat, however, let’s stick our toes into the deep ocean of meaning hidden beneath the surface of these concepts. Remember, if this topic confuses, annoys, repulses or bores us, the problem is with our lack of understanding—not with God’s holy and perfect Word. But take heart. While the laws of clean and unclean do contain deep and profound spiritual lessons about separating the Kingdom of Light from the Kingdom of Darkness, we need not worry about practicing the non- eating-related instructions unless a Temple is rebuilt in Jerusalem and we plan to visit it.

Clean and Unclean: Not a Salvation Thing

As we begin to understand a tiny bit about clean and unclean, I hope two things are becoming clear.

First, becoming unclean is not the same thing as sin. A woman having her monthly period (Leviticus 15:25) and a woman who has just given birth (Leviticus 12:2) are both considered unclean by Levitical standards, but they obviously have not sinned. Think about it. If becoming unclean was truly a sin, Jesus would not have qualified as our perfect atoning sacrifice. Why? He deliberately touched dead people (Luke 7:14) and lepers (Matthew 8:3, Mark 1:41). According to the Torah, both of these actions would have rendered Jesus unclean and temporarily ineligible to participate in Temple worship activities. However, since the Living Word (Jesus) had perfect understanding of and unity with God’s Written Word (the Bible, that is, Torah), He knew that becoming unclean was not the same thing as sinning. He healed the leper and raised the dead with His touch, not in defiance of the Torah’s rules, but in conformity with them.

Second, the Bible’s designation of when someone was unclean had nothing to do with the person’s right-standing before God. It was simply part of God’s system for designating who was eligible to enter His physical dwelling place on earth (the Tabernacle/Temple). It had nothing to do with salvation, justification or righteousness before God. Remember that righteousness has always come by faith, before, during and since Tabernacle/Temple times. The New Testament reminds us that “it is impossible for the blood of bulls and goats to take away sins.” (Hebrews 10:4) Rather, the blood of the Temple/Tabernacle sacrificial system provided a covering for sin so that man could approach God in His earthly home.

Eternal right-standing before God has always come through faith. Sacrifices in the earthly Tabernacle/Temple both foreshadowed Messiah’s eternal sacrifice, and they provided a way for humans to interact with God on earth.

What does all of this have to do with eating? Nothing! That’s the point! We highlight the basics of the Temple/Tabernacle system to avoid the temptation of skimming Leviticus 11, seeing the words “clean” and “unclean,” and dismissing the whole chapter - including the food laws - as irrelevant.

The careful reader sees that Leviticus 11 addresses two different things. First, God shows how to avoid becoming unclean (by not touching certain carcasses). This enables a person to enter the Tabernacle/Temple and make sacrifices. Indeed, this is not applicable today, since there is no earthly Temple/Tabernacle. Second, He tells His people which animals are permissible to eat. This is unrelated to one’s ability to participate in the sacrificial system.

Just as He forbids us from offering unclean animals upon His altar, so too He forbids us from taking unclean animals into the Temple of our bodies. This is relevant for anyone looking to the Scriptures for food-choice guidance.

With this theory in mind, go back and reread Leviticus 11. Notice the different language used for food commands (“you may eat…”“you must not eat…”) and those related to the Temple/Tabernacle system (“whoever touches their carcasses will be unclean till evening…”). Also notice that when a person becomes unclean by touching a dead rodent or some other nasty thing, it is only a temporary condition, usually lasting only until sunset. The Bible provides rituals, like immersion in water, so the unclean person may be declared clean again, enter God’s Temple, and participate in the worship. On the other hand, an unclean animal will always be unclean. There is no ritual that can ever make it clean. The Torah does not provide a remedy for a person who eats unclean animals, just as it does not provide a remedy for someone who gives false testimony or covets his neighbor’s wife. They are all actions that God simply forbids. Even though God forgives those who repent from lying or envying, it does not mean that we endorse those behaviors, does it?

These seemingly bizarre concepts may baffle us, but remember: they are part of God’s Word. God Himself created and designed the entire sacrificial system and its associated laws. And since Jesus Himself did not seem to have a problem with this system, we would do well to be cautious about dismissing it.

An excerpt from “HOLY COW!” by Hope Egan.