In this week’s Torah portion, a list of various vessels for the Tabernacle is presented. One vessel which has become strongly associated with Israel, perhaps more than the others, is the Menorah. According to Jewish tradition, the Menorah represents illumination. In other words, the Menorah reminds Israel that worship is man’s response to encountering divine revelation.
From this perspective, worship is not intended for those who do not know HaShem, but rather is a response to revelation within a covenantal relationship with Him.
In the Parasha one reads:
“…for the six branches that go forth from the Menorah.”
Exodus 25:35
Nothing in Scripture is arbitrary. Therefore, one must ask why the Menorah has six branches. In Hebrew numerology, the number six is associated with grace. Man, who is depraved, has no ability to turn to G-d by himself. He is in need of revelation.
The sovereign G-d is under no obligation to grant revelation. When HaShem does reveal Himself, it is an expression of His grace.
There are two forms of revelation: natural revelation and special revelation. Natural revelation includes creation. Special revelation includes Scripture, the testimony of believers, and miracles, such as HaShem speaking directly to one’s heart.
Man, lost in sin and separated from G-d, can through natural revelation conclude that G-d exists, that He is a G-d of order, and that he himself is separated from Him. However, only through special revelation can a person come under conviction of sin and repent. For salvation to result from that repentance, the Gospel must be heard and received.
How should one understand man’s response to the Gospel?
A man’s response should never be viewed as a work or as contributing to the means of salvation. G-d provides everything necessary for salvation. Therefore, when someone receives the Gospel, he is not the object of praise; G-d alone is worthy of all glory.
Nevertheless, a response is required.
Some argue that even man’s response is entirely a work of G-d. Scripture states:
“No one is able to come to Me unless the Father who sent Me draws him.”
John 6:44
“No one is able to come to Me unless it has been granted to him by My Father.”
John 6:65
The distinction is this: although HaShem must enable an individual, such enabling does not force him. G-d’s grace is not irresistible in the sense of removing human responsibility.
In theological matters, there is a danger of emphasizing certain verses while neglecting others. Consider Revelation 3:20:
“Behold, I stand at the door and knock. If anyone should hear My voice and open the door, I will come in to him and dine with him, and he with Me.”
This verse clearly demonstrates that Messiah initiates through revelation, yet the individual bears responsibility to respond. The use of the subjunctive mood reflects possibility and condition. There is a real possibility to hear, which in biblical language often implies obedience, and to open the door.
Yeshua attaches a promise to a response.
That HaShem is the Author and Finisher of our faith does not eliminate human participation in the experience of salvation. The work of salvation belongs entirely to G-d. Yet for salvation to take place in an individual’s life, he must surrender to HaShem’s work.
It is without Scriptural foundation to claim that if one must respond to G-d’s grace, salvation thereby becomes partially man’s work. Such a claim is comparable to someone who owes one million dollars, possesses nothing to repay it, and then asserts he contributed to the payment because he agreed to allow another to pay the full amount.
In conclusion, when we see the Menorah, let us remember the Grace of G-d which He extends to all who are willing to hear His voice.
