While WLC continues to uphold the observance of the Seventh-Day Sabbath, which is at the heart of Yahuwah's moral law, the 10 Commandments, we no longer believe that the annual feast days are binding upon believers today. Still, though, we humbly encourage all to set time aside to commemorate the yearly feasts with solemnity and joy, and to learn from Yahuwah’s instructions concerning their observance under the Old Covenant. Doing so will surely be a blessing to you and your home, as you study the wonderful types and shadows that point to the exaltation of Messiah Yahushua as the King of Kings, the Lord of Lords, the conquering lion of the tribe of Judah, and the Lamb of Yahuwah that takes away the sins of the world.
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Meritorious Human Acts Generate Credit Towards the Debt of Sin

The King James Version (KJV) is mostly used in these lessons. Click here to access the KJV online.
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Anderson acknowledges this development of “credit” as “a doctrine of merit” which “leads to an increased role for the agency of human beings in counteracting the ravages of sin.”27 This development of a doctrine of merit does not go unrecognized in rabbinical writings. For example, in Exodus 32, after the golden calf incident, Moses appeals to Yahuwah to change his mind about the punishment of the Israelites by saying: “Remember your servants Abraham, Isaac, and Israel, and how you swore to them by your own self, saying, ‘I will make your descendants as numerous as the stars in the sky; and all this land that I promised, I will give your descendants as their perpetual heritage’” (Exodus 32:13). In commenting on this text, rabbinical writings did not focus on what Yahuwah had promised. “[R]ather, Moses asks Yahuwah to remember what these men had done. By this was meant the great acts of piety they had once accomplished that generated a vast surplus of credit in heaven, credit that was more than sufficient to counterbalance the debt Israel now owed.”28 Thus, human agents through particular acts could generate credit towards the debt of sin

Having considered sin as debt and the possibility of human merit as credit, one final etymological consideration is necessary. This concerns the term for “redeem,” which in Aramaic is praq.29 The Aramaic term originally meant “to buy oneself out of slavery.”30 In Hebrew the word for “redeem” is gāʾal. This term appears in Leviticus 25 when discussing how a person can become a debt-slave.31 “When your kindred, having been so reduced to poverty, sell themselves to a resident alien who has become wealthy or to descendants of a resident alien’s family, even after having sold themselves, they still may be redeemed by one of their kindred, by an uncle or cousin, or by some other relative from their family; or, having acquired the means, they may pay the redemption price themselves” (Leviticus 25:47–49). The English words “redeemed” and “redemption” are translated from the Hebrew root gāʾal.32 Leviticus 25 provides an understanding of how one “redeems” oneself, through one’s own means or the means from one’s family, from being a debt-slave.

This lesson was taken from a non-WLC article written by James W. Stroud (Journal of Moral Theology, Vol. 10, Special Issue 1 (2021): 84–103).

We have taken out from the original article all pagan names and titles of the Father and Son, and have replaced them with the original given names. Furthermore, we have restored in the Scriptures quoted the names of the Father and Son, as they were originally written by the inspired authors of the Bible. -WLC Team

WLC Source:
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