The Second Passover and the Lost Sheep of the House of Israel

Numbers 9:6–11, Defiled by a human corpse. This passage can also be understood allegorically. The second Passover is a prophetic picture pertaining to the lost and scattered sheep of the house of Israel who, like those individuals in this passage, had been journeying in exile (just like the prodigal son in Yeshua’s parable) among the Gentiles in a foreign land and away from the land and Elohim of Israel. In the process of their spiritual wandering, they have become defiled by sin and death (likened here to touching a human corpse), since the wages of sin is death (Rom 6:23), and all have men have sinned and fallen short of the YHVH’s glory (Rom 3:23). While in exile (again like the prodigal son in the parable), they awake to their spiritual apostasy and want to come back home to observe the Passover (a picture of redemption or salvation).

Passover is the only biblical festival for which YHVH’s allows a make up. At the first Passover in Egypt, those who weren’t in their houses under the lamb’s blood-painted doors fell under the death penalty for sin and were killed. This teaches us that Passover is a picture of man’s obtaining salvation through the blood of Yeshua, the Messiah who is the Lamb of Elohim.

YHVH desires that all men be saved and come to know Yeshua the Savior, and Passover is a picture of this. This is why he gives men a second chance to keep the Passover—he wants all to be saved (John 3:16; 2 Pet 3:9), including his lost, scattered, exiled and prodigal children from the house of Israel.


We all have been (or still are) an adulterous woman…

Adultrous Woman

Numbers 5:11–31, This passages deals with a curious ritual involving wives suspected of adultery called the Law of Jealousies whereby the woman is hauled before the priest, her head is uncovered and, according to Jewish tradition, her dress is ripped open just above her breasts (b.Talmud Sota 7a). She then has the choice to drink a concoction of earth from the floor of the tabernacle mixed with the set-apart (kadosh) water from the bronze laver into which is dipped a piece of paper that contains the curses written on it. If she is guilty of the charges of adultery when she drinks the bitter waters, her belly shall swell and her thigh (Heb. yarek or side or loins,which are the seat of procreative power) shall rot as a result of a divine judgment. If she is guiltless, the bitter waters will have no effect on her. If she refuses to drink the bitter water and her husband still suspects her unfaithfulness, then he is free to divorce her, even though she has admitted no guilt. According to Jewish tradition, this legal procedure was carried out by Israel’s highest court in Jerusalem (Sota 7b).

Some biblical commentators see a parallel here between the adulterous woman and the trial and execution of Yeshua at the cross. After only a casual reflection on the issues, this may seem unlikely. But ponder this for a moment. Did YHVH liken his Continue reading


What is evil? The Torah or man’s sin nature?

Romans 7:4, You have been made dead with regard to the Torah. Are you free to break the law if you’re now dead to it? David Stern in his Jewish New Testament Commentary (p. 375) explains that it is not the Torah that has been made dead (or abrogated), nor is a believer made dead in the sense of no longer responding to its truth. Rather, he has been made dead not to all of the Torah, but to three aspects of it: (1) its capacity to stir sin in him (vv. 5–14), (2) its capacity to produce irremediable guilt feelings (vv. 15–24), and (3) its penalties, punishment and curses (8:1–4).

To fully understand Paul’s writings, one must have a complete understanding of the Torah and all of its aspects. Most individuals coming from the Christian theological perspective have a very limited and narrow understanding of the Torah (or as they term it, “the law”). For example, they fail to understand that how we react to the Torah—obedience versus disobedience—will determine how Torah “reacts” to us. For example, YHVH has embedded into the Torah a cause-and-effect spiritual mechanism: obey and be blessed, disobey and suffer the consequences, i.e., the curses of the Torah. Other laws in the universe with which we are familiar have the same cause-effect rewards-punishment systems built into them. How about the law of gravity? Try jumping off a tall building, for example. Paul in verse 13 asks whether we Continue reading


Are You a Slave to Sin or Righteousness (i.e. Torah)?

Romans 6:14–15 says,

For sin shall not have dominion over you, for you are not under the law, but under grace.…What then? Shall we sin, because we are not under the law, but under grace? Elohim forbid!

What is Paul saying here? Paul is saying that sin (i.e., Torahlessness, 1 John 3:4) shall not have dominion over those who have faith in Yeshua and who have died to their old sinful nature as pictured by the baptism ritual (Rom 6:1–10). The Bible is clear: the wages or sting of sin is death (Rom 6:23; 1 Cor 15:56), for sin is the violation of the Torah (1 John 3:4), and those who are spiritually alive to Elohim through Yeshua (Rom 6:11) not only have had their sins forgiven, but they’re not continuing in habitual sin (1 John 3:4–9). They are walking under YHVH’s merciful grace, so that if they sin (i.e., violate the Torah), they can repent and receive his grace (1 John 1:9) instead of death. This is why Paul can say that the redeemed believer is no longer under the (penalty of) the Torah, but is under grace (Rom 6:14).

Because we are under grace and we have been spared by Elohim’s mercy from the penalty for sinning (i.e., violating the Torah), which is death, does this mean that we can continue in sin (i.e., continue violating the Torah, Rom 6:15)? Certainly not! Paul strongly affirms this in verse fifteen. Elohim’s grace doesn’t give us a license to sin (i.e., to violate the Torah, 1 John 3:4). If a saint sins, he must repent of his sin and not continue in his sin (1 John 1:9), so that the mercy and grace of Elohim will cover his transgression.

Paul then goes to say (Rom 6:16–23) that since we are no longer slaves to sin because of our relationship with Elohim through Yeshua, we now have become slaves to righteousness (i.e., Torah obedience, see Ps 119:172 where righteousness is defined as Torah-obedience). The Torah not only defines what sin is, but also shows us how not to sin. It is the grace of Elohim that not only gives us grace or unmerited pardon for violating the Torah (i.e., sin), but the same grace divinely enables us to live in obedience to the Torah, so that we will not come under the (penalty of) the Torah through sinfulness. This is why Paul can go on to declare that the Torah is holy, and the commandment holy, just and good (Rom 7:12). It reveals to us the path of righteousness and how not to sin by showing us how to love Elohim and our neighbor.


What’s the truth about “original sin”?

Adam:Eve leaving Eden 2 20691268

Romans 5:12–19, It is difficult for our minds to comprehend the concept that as death came to all men because of the sin of one man (Adam), so life can come to man through the righteousness of one man (Yeshua). In these verses, Paul attempts to logically and legally lay out this concept to his readers in a way that they can understand.

Let us first retranslate verse 12 by using biblical definitions for the terms Paul uses in this verse:

Wherefore, as by one man sin [i.e., Torahlessness — See 1 John 3:4] entered into the world, and death [separation from communion or relationship with YHVH because of sin; i.e., Torahlessness]; even so death [separation from YHVH] passed upon all men, for all have sinned [violated the Torah; i.e., the righteous instructions, teachings, precepts of YHVH as outlined in the Pentateuch or law of Moses].

We know from the Scriptures that the Torah (the righteous instructions, teachings and precepts of YHVH Elohim) not only existed prior to Moses, but prior to the creation of the world (Rom 7:14; Ps 119:142,151; Gen 26:5; John 1:1–2, 14; Gen 1:3 cp. 14). Yet in verse 13 Paul states (in the KJV), “For until the [Torah] sin was in the world; but sin is not imputed where there is no [Torah].” The CJB renders this verse as follows: “Sin was indeed present in the world before the Torah was given, but sin is not counted as such when there is no Torah.” Joseph Shulam rightly states in his commentary on this text that though the Torah existed prior to Mount Sinai, the Continue reading


The Utter Depravity of Sinful Man

Zombie Eyes

Jeremiah 17:9, The heart is deceitful above all thing. 

The Bible is a big book. It contains more than 1500 pages of divine instructions on countless subjects from numerous authors written over a period of more than 1500 years! Within the plethora of subjects contained therein, it is easy to overlook certain ones that are less complimentary to man, but that he nevertheless needs to be reminded of if he is to come into a right relationship with YHVH Elohim (the Creator and ultimate Author of the Bible).

One of these biblical themes pertains to the utter depravity of man in his spiritually unregenerate state. The Bible has a lot to say about this subject, and it’s not a pleasant one. And even after man is regenerated by the Spirit of Elohim, he still struggles with his base, carnal, godless, rebellious, anti-Elohim and sin-bent nature.

Like taking a strong medicinal tonic, from time to time, it is imperative that the redeemed of YHVH review the Scriptures in the Bible that discuss the subject of man’s depravity. As forgetful humans who have the prideful tendency to gloss over our sins (this too is an aspect of man’s depraved and sin-inclined nature), we need to hold the mirror of truth up to our faces to see ourselves as we really are. When we behold this reality, perhaps it will drive us back to the cross of Yeshua in repentance of our sin, and cause us to fall down in contriteness before the mercy seat of Elohim’s throne begging for mercy. Perhaps the fear Continue reading


The First, Second and Third Day—Prophetic Significance

Leviticus 19:6–7, It shall be eaten. The terms first, second and third day are often significant prophetically (e.g. Hos 6:2; Gen 22:4; Luke 13:32; Exod 19:11, 15) referring to the salvific work of Messiah Yeshua that occurred at his first coming, and which will occur in the first, second and third millennia after his first coming. Day three would correspond with the beginning of year 7000—a date we must be very near. If Torah reveals that the peace offering was not accepted on the third day, what is this prophetically telling us? Leviticus 7:17–18 says of the same offering that the portion of the sacrifice which remains until the third day shall be burnt with fire, while 19:6–8 says that the person who eats the peace offering on the third day will “bear his iniquity” and “will be cut off from his people.” That is, the peace offering will be of no avail to that person and they will not have peace with their Redeemer.

Is a day coming when the door of opportunity for salvation will be shut (as was the case when the door of Noah’s ark was shut before Elohim brought judgment upon the earth by the flood, Gen 7:16), the period of grace that we are now in will end when the wrath of Elohim will be poured out upon the unregenerate (Rev 15–16) just prior to the return of Yeshua? Are you saved by the blood of Yeshua, the Lamb of YHVH? Have you repented of your sins (violation of YHVH’s Torah-laws [1 John 3:4]), and are you walking in a righteous and obedient relationship with your Heavenly Father through Yeshua the Messiah by the power of the Ruach Kodesh (Set-Apart Spirit)?

For he says, “I have heard you in a time accepted, and in the day of salvation have I succoured you: behold, now is the accepted time; behold, now is the day of salvation.” (2 Cor 6:2)