Evidence of the Oral Torah: The Psalms

Don’t stop at verse1 !!!! Psalm 67:2 (“That Your way may be known on earth, Your salvation among all nations.”) is the heartbeat of the Aaronic Blessing, ensuring that the shining of God’s face is not merely for Israel’s benefit but for the revelation of His way to all people.

This verse is crucial because it shifts the focus from personal blessing to global purpose—Israel was blessed to be a light to the nations. The oral tradition of the Aaronic Blessing (Numbers 6:24–26) was likely the first scripture memorized by the Israelites, passed down before the written Torah was fully compiled.

This affirms an early oral Torah, where the spoken word of blessing shaped Israel’s identity and mission. From the beginning, God’s revelation was not an esoteric or nationalistic privilege but a call to proclaim His way to the ends of the earth. Let it be known: the blessing was never meant to be hoarded but heralded.

Psalm 87 texts follows with nations (Babylon, Cush, Tyre et al ) that were blessed and brought into the revlation at Mt. Sinai and the eventual Temple with its Courts for the Gentiles. It is the standard Christianity narrative that missions was geographical in the “Old Testament” and where nations were to come and believe.

Such a verse throws important light on Deen (religion as a standard) and its aim, it is necessary that we should study it to understand it well. Lexically, the word sharaa in sharaa lakum (ordained for you) means to make the way.

In the Book of Numbers (part of the Pentatuch or Torah) the Aaronic Blessing stands foundational. The translation of Bnei (children) is predicated to Israelites. Iterations as ‘blessing and keeping’ are found throughout scripture, however, in Psalm 67 the closest expression shows how the Oral Torah functioned and this is all that really matters! 

In Psalm 87 another subtle clue emerges as the chiastic or parallelism of the text and within the genre known as wisdom literature keeps its symmetry. So do not let it stand alone: for The Lord Loves the Gates of Zions! Yet in Priority!

Yet something deeper and more pervasive continues as the content of Scripture deals with the ‘what and how’ of the Gospel, not necessarily its ‘announcement’ as ‘good news.’ Thus, the end of ungodliness by discipleship.

Here the Hebrew for ‘Gates’ harkens back to an even more foundational matter; following the ways of the Lord or even the ‘Derekch Haaretz’ (way or law of the land) or perhaps the Noahide foundation for all peoples.

Something The Quran and even Augustine of Hippo identified before the Standard Islamic Narrative began and Christianity’s supersessionism or replacement theology.

Surah 42:13 in the Islamic Quran states: He has ordained for you ‘believers’ (Sabians) the Way (Sharia Gates) which He decreed for Noah, and what We have revealed to you  O Prophet˺ and what We decreed for Abraham, Moses, and Jesus, commanding: “Uphold the faith, and make no divisions in it.” 

As a term it implies appointing a way, a code and a rule. Accordingly, in Arabic the words tashri and shariat and shari are understood as the synonyms of legislation and law and law giver respectively. Therefore, let us understand ‘Gates’ as etymologically linked to the ‘what and how’ of the Gospel as ‘the end of ungodliness.’

Esau I Have Hated: The Reason for the Bible.

‘Hated’ in Romans 9:13  Esau’s bad choices

The Church or Edah as a ‘Spiritual Israel’ elected and Esau rejected as a posit of Reformed Covenant Theology must be radically situated to avoid supersessionism. This is a foundational matter as the Reformed are on to something with the corrective ‘Fulfillment Theology’ yet with little sensitivity to valid Jewish sources. Moreoever, the conflation of today’s political Zion/Israelism with Judaism as adopted by Scofield Darbyism should tell us all we need to know, nationalism and racism is always wrong for a believer over their Heavenly citizenship. 

Granted, such futurism may seem plausible in light of current events. That is why Christendom-Edom should make us reflect about the ‘Cultivated Olive Tree.’ We should not flaunt a new religion but understand and accept our grafting into it and become missional people of peace and justice, not simply doctrinal warriors interpreting Romans 9-11 without declaritive action that Jesus Christ is Lord and displaying Him!

Therefore, the historical Esau/Edom rejection framed as ‘non-election’ and extrapolated to any ethnic or spiritual state is wrong and shows the limits of explanation without understanding Abraham’s whole family over confining covenants as interpretive schemes based upon divisions upon the human race. If we say, ‘spiritual Israel’, and trying to avoid supersessionism, then Christians are the redempton of unspiritual Esau or Edom and even so-called ‘Messianic Jews.’ Nevertheless, we are all Hebrews that make up the Commonwealth of Israel.

Why was Esau hated? (Malachi & Romans) Judaism believes that the Torah (instruction) depicts a reality that cannot change, it is truth and the foundation. Thus Esau made many bad choices and took Caananite wives and then was positionally redeemed through Ishmael, by marrying back into the family with one of Ishmael’s daughters.  (Genesis 28:6-9). He lived by the sword and even at his end his head rolled into the lap of Isaac according to the Talmuds. This midrash is significant. Edom means Red and Jesus Christ represents the fufillment of Isaac’s blessing to Esau. (Isaiah 63) Grapes of wrath, saved by His blood.

Furthermore, if we posit just a ‘spiritual Israel,’ but what about Prophets Obadiah, Job, Eliphaz, even Caleb, all Edomites descended from ‘unspiritual Esau.’ Such prophecy and Jewish Midrashim help disclose gaps in our understanding of Abraham's covenant children and our limitation with Jacob.  This is the context of Paul in Romans 9-11, Jacob or its nationalistic iteration as Israel is as lost as Esau, acting like he does taking up the sword. In Romans 10:19a - “I ask instead, did Israel not understand? “  (No, but following Judaism should make them understand, Acts 15 with Esau-Edom representing the nations, yes ethnically qualified Jews through observance and the maternal line.)

Then in Romans 10:19b as based upon Moses’s prophecy (Deutoronomy 32:21) reflecting upon the mixed multitude (the erav rav, Arab or Israelites not born of a Jewish mother like Ephrahim and Manasseh yet obedient in their observance): “I will make you (acting like Esau-Edom) jealous by those who are not a nation (Ishmael); I will make you angry by a nation without (knowledge) understanding.” Basically forms of nationalistic Christianity and Islam today by those truly practicing their faith in the messiah.

So Jesus Christ and the Christian Bible is Torat Edom or Red Judaism, a.k.a. as the way back for the lost sheep including the Romanized ethnic jew of Paul’s day and the cultural nationalist gene pool of ours (i.e. the Zionists). Acts 15 extrapolates Edom or Rome to the Nations. The revelation at Mount Sinai with the salvation of the mixed multitude through HaGerim (the Sojourner) was the missiology and process of grafting throughout the so-called Old Testament books and into the Maccabean period that set the stage for the New Testament ‘Mishnaic’ books; authoritative and binding for all peoples in the empire and down until today. 

Like then, so NOW there is a reason for Good News; the announcement of the end of ungodliness. Spiritual globalism exaulting Jesus of Nazareth as our Savior, not race or land politics, all providing the purpose of the Bible for humanity’s redemption. 

But Israel wanted a king (1 Samuel 8) and joined the gentiles, thus standing vulnerable, and inturn denegrated into toxic nationalism evident in the usurping represented as political Zionism and its nation state occupying ‘the Holy Land.’ This continues today not only in Israel but in the USA and in other nations.

The covenantal and dispensational frameworks—though often positioned in opposition—cannot deliver us from the double bind we face. So long as we neglect the Abrahamic covenant as it pertains to Esau, we remain trapped. We must not let the bilateral and coercive terms of the Mosaic covenant dictate the larger story. The promise that ‘all nations will be blessed’ transcends Sinai. It began in Abraham’s household—with both Jacob and Esau—and must be reckoned with through the lens of Torat Edom. [1]

The Lord’s promises to Abraham are not bound by geography or political allegiance. They are spiritual, irrevocable, and oriented toward the heavenly Jerusalem. Justice in the Holy Land will not come through national alignments, but through faithful witnesses—believers—supported by the global ecclesia, who understand that Edom’s restoration must also be part of the 

You may ask: isn’t this an overly ‘spiritual’ interpretation? But I ask you—don’t we all desire to be called children of God?

Read 1 John.

👉 Romans Chapter 2 Jew YouTube Playlist

👉 Esau’s Blessing (Genesis 27:39-40)

👉 Matt. 16 Word Study What is the Church?

[1] Torat Edom refers to a theological reading of the Abrahamic covenant that includes the destiny of Esau and his descendants—Edom—not as eternally rejected, but as part of the broader redemptive promise. While traditional readings emphasize Edom’s judgment (see Obadiah; Malachi 1:2–4), Torat Edom highlights that Esau was also a son of Isaac and grandson of Abraham, and that God’s promise to bless “all nations” (Genesis 12:3) must eventually reconcile the line of Edom as part of the covenantal plan. Paul’s midrashic treatment of Esau and Jacob in Romans 9 calls attention to God’s sovereign purposes, but also sets up the later mystery of mercy extended to all (Romans 11:32). Rather than allowing the bilateral and conditional Mosaic covenant to dominate the narrative, Torat Edom recovers a deeper view rooted in the patriarchal promises and their eschatological fulfillment in the heavenly Jerusalem (cf. Hebrews 12:22–24; Galatians 4:26). This reading challenges both supersessionism and political Zionism by calling the global Church to participate in a justice that transcends national borders and invites even Edom into the hope of redemption.

Suggested references:
Genesis 25:23; 27:39–40; 33:4–16
Obadiah 1; Malachi 1:2–4
Romans 9:10–13; 11:25–32
Hebrews 12:16–17, 22–24
Galatians 4:21–31