Author: Tim Hayes

In ancient Israel, when those from other nations dwelt among God’s people, they all had the same moral obligations; there was one law for everyone. We call it Torah, God’s instructions; it includes the Mosaic laws in Exodus, Leviticus and Deuteronomy. No difference was made between Jew and Gentile. (Nu 15:15-16)

I believe Torah, this same set of ancient laws, is timeless (Ps 119:160), defining holiness and sin for us today (1Jn 3:4); each one rooted in the eternal nature and character of God (1Pe 1:16), His testimony of metaphysical reality.

No one has ever been saved by keeping Torah (Ro 3:28); it’s purpose is to reveal God’s standard of holiness for His people. (1Ti 1:5) Since all of Torah is profitable for instruction in righteousness, thoroughly equipping us all to good works (2Ti 3:16-17), I believe all of Torah is generally applicable for every people group and culture for all time (Mt 5:19), for Jew and Gentile alike. (Mi 4:2)

When we willfully break any of these laws we’re guilty of breaking the Law as a whole, in its entirety (Ja 2:10-11), and we grieve and anger God. (He 10:26) God commands us to hide the words of His Law in our heart (De 6:6), and exhorts us to delight His Law and to meditate on it all the time. (Ps 119:97)

A general proof of this One Law concept is relatively straightforward: [1] Christ teaches Torah will be obligatory, relevant and applicable as long as Heaven and Earth remain. (Mt 5:17-18) [2] He also affirms that every single command in Torah has intrinsic moral significance as an expression and reflection of the one supreme moral standard: loving God with our whole heart, soul and mind, and our neighbors as ourselves. (Mt 22:36-40) [3] And finally, Christ commands His Jewish disciples to teach all nations to observe and obey all things whatsoever He has commanded them (Mt 28:19-20); God makes no Jew-Gentile distinctions in His commands.

Objection to One Law is nearly universal in Christianity, and generally passionate, opposing these basic principles by presuming that certain Torah commands have no timeless, intrinsic moral value, and then either [1] claiming Christ has abolished Torah altogether, or [2] arbitrarily classifying God’s laws into types (e.g. moral, ceremonial, civil, etc.), and presuming that certain kinds of laws (e.g. ceremonial and civil) apply only to Jews and not to Gentiles.

Motivation for opposing One Law is simple: the carnal mind is enmity against God and cannot be subject to Torah (Ro 8:7); our unregenerate nature cannot perceive Torah’s intrinsic moral value. But as we believe on Christ and partake in the New Covenant, God gives us new hearts (Eze 36:26) and begins to write Torah into our minds and hearts (He 8:10), putting His spirit within us and causing us to walk in His ways (Eze 36:27), moving in our inward man to delight in Torah. (Ro 7:22) As we grasp its immeasurable value (Ps 119:72), how it reveals the nature of God and Man (Ps 119:130), how all who delight in it are blessed (Ps 1:2-3), we’ll never strategize to limit its applicability or scope.

Many different scriptures are used to refute One Law, but I find that each one must be wrested from context to do so. (2Pe 3:16) So far, all opponents I have seen don’t consider that each text can easily be interpreted consistently with One Law, and ignore or superficially dismiss the key texts supporting One Law.

I think the definition of sin and holiness is one of the most important topics we can discuss; without holiness no one will see God. (He 12:14) Since my position here appears to be so unique, and since variations of the opposing viewpoint are so widely and passionately held, I invite and encourage any one to challenge me, and to engage in respectful, constructive dialogue for our mutual edification.

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The Psalmist prays, “Through thy precepts I get understanding: therefore I hate every false way.” (Ps 119:104) As we seek understanding through God’s precepts, we’re encouraged to learn to identify false ways of thinking and to reject them.

A false way is irrational, deceptive, a vain thought pattern, an invalid, empty type of reasoning that’s only convincing when we want it to be; it’s biased, intellectually dishonest; it’s faulty logic, logical fallacy.

For example, last week, a well-meaning friend sent me an email outlining nine distinct points opposing a position I hold called One Law: We’re all responsible to obey all of God’s Law, the Law of Moses, or Torah, that we’re able to obey. I believe God has only one set of laws defining holiness and sin (1Jn 3:4); I think it’s generally applicable for every people group and culture for all time. I’ve written many articles supporting this viewpoint, and I continually invite anyone to challenge me on it, which is what my friend was doing.

As I considered each of the nine points, it was not difficult for me to see that each was invalid, based on false reasoning. The first, “(One Law) is anti-Jewish because it opposes any continuing distinction between Jews and Gentiles,” is false by counter-example; Jews observe many traditions which distinguish them as a people which are not required in order to obey Torah (Mk 7:3-4), and Torah-obedient Gentiles are not required to become Jewish, but are encouraged to maintain their ethnic identity. (1Co 7:18)

The second was similarly false: “(One Law) is supersessionist because it considers Israel as redefined and now composed of one law believers rather than the Jewish people.” Gentiles starting to try to obey Torah cannot redefine Israel since Israel has never been defined simply as “the people group that obeys Torah.” Israel has, for the most part and just like all other people groups, always been ungodly (Ro 11:26); they don’t obey Torah today, and they never have consistently obeyed it. (Ac 7:51)

The third point, “(One Law) is anti-Christian because it claims that the Church is pagan, apostate and sinning by not keeping distinctively Jewish commandments,” was a case of circular reasoning, assuming what we’re trying to prove, that most of God’s commandments in Torah are only for Jews.

The rest of the points were either redundant with the first error above, or association fallacies: claims that One Law is invalid because some people who hold it are bad. For example: “(One Law) promotes arrogance and a critical spirit towards Synagogue and Church authority and tradition.” This is an attempt to discredit One Law by crediting the doctrine itself with the malice of those who promote it. Though many proponents of One Law may be arrogant or have a critical spirit, there’s nothing inherent in the position that actually requires or implies such a disposition.

It is tempting to employ logical fallacies because they’re effective in convincing careless, biased people, yet each type of fallacy is easily exposed as a false way since they are all context specific: we recognize them as invalid when someone is trying to dismiss something we want to believe, like the fact that Earth is spherical. Many wicked people believe the earth is round, but most of us can easily see that this is irrelevant … it doesn’t prove the earth is flat because it has nothing to do with the claim.

It’s very easy to to commit logical fallacy and to be deceived by invalid reasoning; if we’re not carefully pursuing truth, hating vain thoughts, we’ll be blinded by our bias, unable to detect false ways of thinking. The wicked lay them out for us like snares (Ps 119:110); we must remain humble and vigilant. (1Pe 5:8) Whenever Christians commit logical fallacies, the world goes out of its way to notice and bring dishonor to the name of Christ.

The safest way I’ve found to avoid the false way is to ask others to challenge me with their strongest arguments. Humbly and carefully considering opposing viewpoints in their strongest possible form, and prayerfully comparing these with God’s Word, is the only way I know. (Ps 119:59)

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The Psalmist hates vain thoughts, but loves God’s Law. (Ps 119:113) To hate vain thoughts, we must equip ourselves to detect invalid thought patterns, especially within, and train ourselves to think the way God’s designed us to, asking Him to help us. (Ps 19:14)

From the contrast the Psalmist presents, vain thoughts seem to be any and all mental or emotional activity that’s inconsistent with God’s Law, or with truth. (Ps 119:142) Vain, empty, foolish thoughts would then include any notion or sentiment not springing from delight in God’s Law (Ro 7:22), or that’s inconsistent with Torah (Is 8:20), or trains of thought that are illogical (1Co 14:20) or irrational. (1Pe 1:13) This includes pride and presumption, all deception and all forms of faulty reasoning.

For example, my high school honors biology teacher dismissed Creation Science on the first day of class by asking all us young men to check if we were missing a rib. We all, myself included, laughed religious superstition to scorn: of course, if God took a rib from Adam to make Eve, then all men should be missing a rib. Case closed.

He then proceeded to teach us that biological traits are inherited through DNA, contradicting the very reasoning he had just used to dismiss Creation Science: if I lose a finger and then have kids, my kids will still have all their fingers. But we never noticed his error, because we wanted to believe in evolution.

It’s raw presumption to believe something simply because we want it to be true, and we’re all guilty of this at times. Whenever we’re biased, emotionally predisposed to accept or reject an idea, then we’re ripe for deception, and any pretense of evidence to support the lie will comfort and strengthen us in believing it. (2Ti 4:3) This is exactly how the enemy wars against us, taking us captive through deception. (2Ti 2:25)

To find the truth we have to want it, search for it, value it supremely: buy the truth and sell it not. (Pr 23:23)

Logic is reasoning that enables us to discover truth, to learn new truths based on what we already know to be true. Like mathematics, it always works because it’s blind to our desires. God has given it to us to help us pursue Him and His calling in us to subdue the earth. We can tell logic is of God because He never violates it, and because we don’t either when we’re unbiased; we’re easily able to identify false reasoning when someone tries to use it to discredit something we want to believe or already know to be true.

There’s a moral integrity and wisdom here that very few seem to find. Because we’re all born broken, dishonest and selfish, dead in our trespasses and sins (Eph 2:1), we all have difficulty discerning truth in spiritual things because we are emotionally biased against them, and the enemy is constantly trying to deceive us, throw us off balance, and take us down. Even when we’re well-trained and being as careful as we can be, we can still slip into pride and make careless mistakes in our reasoning. These errors can be very hard for us to see on our own (Ps 19:12), so we need others to help us in our journey, to wake us up, and encourage us to shake off the stupor and walk in the light. (Ep 5:15)

If we’re to love God and His ways, we ought to hate every false way (Ps 119:104), and not be counted among the proud, foolish and thoughtless. (Ep 5:15) Humility is open to criticism, to being challenged on every belief and why it’s being held. Sometimes, it’s those who disagree with us who can help us the most. Don’t fear being wrong, only staying that way.

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I’m encouraged by the absolute sovereignty of God: He invites me to command Him to make me understand His way (Ps 119:27), to make me to go in the path of His commandments (35), to energize and enliven me (88), to order my steps in His Word, and to not let any iniquity have dominion over me! (133) He’s inviting me to acknowledge His absolute control over me and everything in my life, and to fully engage with Him as He causes goodness in me. (Ps 23:3)

If He commands me to pray like this, He’s evidently able to answer me … and intends to do so. The implication is I’m unable to choose good all on my own (Ro 3:10); I need Him (Jn 15:5), and He’s making it happen. (1Th 3:12)

He invites me to command Him to give me understanding (Ps 119:34), to incline my heart unto His testimonies and not to covetousness (Ps 119:36), to keep me back from presumptuous sins (Ps 19:13), to remove from me the way of lying and grant me His law graciously (Ps 119:29), to let my heart be sound in His statutes so that I won’t be ashamed (Ps 119:80), to turn away my eyes from beholding vanity, and to quicken me in His way. (Ps 119:37)

He also invites me to command Him to cause others who are likeminded to seek me out as companions (Ps 119:79), and to deliver me from oppression (Ps 119:134), especially from the proud. (Ps 119:122)

He can answer all these prayers because He works in me both to will and to do of His good pleasure (Php 2:13), and because He’s in absolute control of everything all the time. (Eph 1:11) All my steps are ordered by Him (Ps 37:23); it’s true for everyone. (Pr 16:9)

These prayers are all then, in themselves, precious promises that give me hope, and enable me to partake of the divine nature. (2Pe 1:4) His sovereignty isn’t an excuse for passivity, but a promise that my choices are grounded in His working in me, and an encouragement to pursue Him with an expectation that I will find yet more and more of Him (Mt 7:7-8), that He will reveal Himself to me (Php 3:10) and conform me to the image of His Son. (Ro 8:29)

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My wife says I cry easy; my kids see it too. But most of the time my eyes are dry when they shouldn’t be. There’s plenty to weep about, yet I don’t.

I should be weeping over sin, over my own sin (Ja 4:8), and over the sins of others. (Ps 119:136)

It’s so easy for me to compromise and accept sin; it’s also easy to look down my nose at sinners, judging, despising and condemning them. But to grieve (Ps 119:158) … well, that’s real, genuine, connected … that’s love.

Paul wept over worldliness in the churches (Php 3:18) and was continually mourning over his lost countrymen (Ro 9:2-3); Samuel wept for a rebellious friend (1Sa 15:11); David wept over a traitorous child (2Sa 18:33); Jeremiah wept over Israel’s pride (Je 13:17); and Yeshua wept for Jerusalem. (Lk 19:41-42)

I think dry eyes reveal a small, hard heart.

I need prayer to care more, to increase and abound in love yet more and more, in knowledge and in all judgment (Php 1:9); please lift me up, if you will.

YHWH, please enlarge my heart (Ps 119:32); quicken me according to Your Word. (Ps 119:154)

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Simon Peter has fished all night and come up empty; not a single fish. As he washes the crud out of his nets on the beach, Yeshua climbs up into his boat and asks him to launch it so He can preach from the water. Peter obliges, and afterwards Yeshua tells him to go fishing one more time. Peter has no interest or hope, but obeys for only one reason: Yeshua tells him to. (Lk 5:5) Peter has a submitted, obedient heart, and it turns out quite well.

What am I doing in my life for this sole reason? God says so. Not because of religious tradition, or because my culture, friends or family expect it, not because it’s convenient or makes me feel better … but just because God says so.

I wear tzit tzit only because He says to (De 22:12); I wouldn’t otherwise.

I treat Saturday special only because He says to (Ex 20:8); my culture sets Sunday apart; resting when others do is more convenient.

I don’t eat ham, catfish or shrimp only because He forbids it (Le 11:7); I like the taste (or used to) and don’t think it’s necessarily bad for me, if it’s prepared correctly.

But most of what I do, I think I’d do anyway, whether He said to or not; I can see that most of His commands are good for me, even if they weren’t commanded, so it’s hard to see my motive much of the time.

Perhaps it’s when I’m tempted to disobey Him that I see my heart more clearly. What am I valuing? Is it the pleasure of Man, myself or others, or am I seeking the pleasure of God?

The mark of God’s children is that they do what He says … because He says so. (1Jn_2:5)

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Psalm 119 is unique among the chapters of the Bible: it’s a song, with a stanza for every letter of the Hebrew alphabet, 22 in all, 8 verses per stanza. That’s 176 verses … the longest chapter in the Bible … it’s like the ABC’s of faith.

The stanzas are each titled with a unique Hebrew letter, arranged in alphabetical order, and each verse in each stanza begins with the Hebrew letter in its title: this psalm is a large acrostic poem.

Many stanzas appear to have a theme, captured in the first and fifth verses, followed by related expressions of opposition, affliction or conflict, and the last verse of many stanzas appears to introduce the next one.

Each verse forms a complete, self-contained thought; in English each one is a complete sentence. Apart from the first 3 introductory verses, all but one (115) of the remaining 173 are simple prayers: addressing God, talking with Him and engaging Him. There are pleas for help and encouragement, protection and quickening, appeals for justice and mercy, many declarations of God’s nature and character, proofs of His absolute sovereignty, and passionate, personal expressions of what the author is thinking, feeling, valuing and doing as a manner of life as he walks with God.

All of these unique properties suggest that the content of Psalm 119 is extremely significant and valuable, and that God explicitly designed it the way He did to encourage and help us in memorizing it and meditating on it. We can think of Psalm 119 as the ABC’s of spiritual life, God’s primer for knowing and walking with Him, containing the substance and foundation of our faith.

Perhaps it’s no coincidence then that all but 5 of these 176 verses (84, 90, 121, 122, 132) refer directly to God’s Word: His laws, precepts, commandments, ordinances, judgments, testimonies, statutes … His Way. From a variety of angles and perspectives, this Psalm expresses a right relationship with God in the context of His Law, how our hearts are to be inclined in various circumstances; it evidently contains the definition of a godly disposition, how we should be feeling and responding to God and His Word, and in particular to Torah. It actually appears to define our spiritual life in these terms: the way we treat Torah defines how we feel about God.

As God tells us all to sing Psalms (Ja 5:13), reciting them to ourselves (Ep 5:19), hiding them in our heart, meditating on them and reminding each other of them (Col 3:16), evidently He’d like for us to be meditating on this one in particular; it appears to be at or near the top of His chart.

We can be reasonably sure that Jesus Christ memorized this particular Psalm and meditated on it regularly, praying it continually throughout His life. And we can be sure that He did so perfectly, applying it consistently, feeling and thinking what it expresses as if He wrote it Himself. We’re to follow His steps (1Pe 2:21), beholding Him here as He is, and being transformed into His likeness. (2Co 3:18)

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Life is a mysterious force, the difference between a person and a carcass; God breathes into our nostrils the breath of life … and we come to life, living souls. (Ge 2:7) He takes away our breath and we die, and our bodies return to dust (Ps 104:29), waiting to be quickened again by His Spirit at the Resurrection. (Ro 8:11) YHWH is Life, its ultimate source and substance. (Jn 1:4)

The word quicken means to give or restore life to. It appears 9 times in Psalm 119 as a recurring prayer … “quicken me:” (25, 37, 40, 88, 107, 149, 154, 156, 159) — bring me to life, more life, breathe into me again, more, restore and strengthen in me this force that moves me, energizes me, awakens me, and connects me with You and with others. (Jn 17:3) Each time this prayer is related in some way to His Word, His Law (Jn 6:63), the very agent in His quickening. (Ps 119: 50, 93).

Praying for God to give us spiritual life seems to be an acknowledgement that He must cause us to understand spiritual things (Ps 119:27), that we’re helpless to do anything good on our own (Ro 7:18), that we need His help continually not only to know what is right (Pr 2:6), and to do the right things in the right way with the right motive (Ps_119:35), but also to even want this. (Ps 119:36) God must give us both the motivation and the ability to follow Him. (Php 2:13)

There’s no room for Free Will here: our will is enslaved until and to the degree that God sets us free. This transformation is an ongoing process wherein we’re continually dependent on Him; it’s a basic principle woven throughout the Word in countless places, particularly in Psalm 119 (Ps 119:133), a Psalm evidently providing a foundation for spiritual life, containing the ABCs of faith. Until we get this, we aren’t yet grasping the very first principles (He  5:12), largely missing the nature of God and Man.

We’re all still-born spiritually, in death, apart from God, but believers have been quickened (Ep 2:5), raised from the dead in Christ’s resurrection, awakened and energized by the Spirit to walk with Him. It’s by grace — God giving us a new heart (Eze 36:26), writing His Law into our minds and hearts (He 8:10), transforming us by the renewing of our minds (Ro 12:2), working in us to will and to do of His good pleasure. (Php 2:13)

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