Author Archives: Natan Lawrence

Nathan’s Commentary on Parashat Tzav (Leviticus 6:1–8:36)

Posted on by
Reply

Leviticus 6

Leviticus 6:9, Shall be on the hearth. It took many hours (also see v. 12)—all night into the morning—to burn up an animal completely. Similarly, Yeshua hung on the cross for many hours—from sometime after the third hour (9 AM) until the ninth hour (3 PM). Not only this, but from the sixth hour (12 PM) to the ninth hour (3 PM) when Yeshua died, darkness come over the earth (Matt 27:45; Luke 23:44). Both the burnt offering and Yeshua’s time on the cross encompassed hours of daylight and darkness.

Leviticus 6:17, No leaven. Why does YHVH stipulate that the bread cooked on the altar of sacrifice for the minchah offering be without leaven? The main Jewish commentaries are unable to answer this question. It is not until we understand the spiritual implications of leavening as revealed in the Testimony of Yeshua that this prohibition makes sense. Leavening is a Hebraism for false doctrines, hypocrisy and sin (Matt 16:1–5, 12; Luke 12:1; 1 Cor 5:1–5). Unleavened bread, on the other hand, is a metaphor for sincerity and truth (1 Cor 5:5, the last words of the verse). This is why unleavened bread is consumed at communion on Passover, for it is a symbol of Yeshua’s sinless life that he offered up on the cross for sinners (Matt 26:26), and it symbolizes what should be the heart of the saint. 

Now is time for the righteous saints of the Holy One of Israel to rise up in a spirit of meekness and tough love and shine the light of truth on the obvious. The fact that the communion bread in many Christian churches is often leavened speaks to an sad paradox. While claiming to set-free from sin, too many Christians are in fact the slaves to sin because of the church’s many false doctrines and unbibical teachings. This is because many Christian leaders and laity are either ignorant, ambivalent or outright antagonistic about YHVH’s Torah law which defines sin (1 John 3:4). Next, since leaven is a biblical metaphor for sin, false doctrine and hypocrisy, it is not a small coincidence that Christians often include leavened bread in their communion ritual. Why? This is a subtle indictment against them that their “Jesus,” to one degree or another, is a quasi-Torahless Jesus, who, in their minds, that he not only violated the Sabbath, the biblical dietary laws and many other Torah commandments, but “fulfilled” or “did away with” many of these laws, so that his disciples would not have to “come under,” that is, to obey YHVH’s Torah law. In other words, their Jesus either (a) violated the Torah, or (b) promoted the violation of it by his disciples. Either way, their Jesus is one who approves of Torahlessness or sin; therefore, it is fitting that their communion bread often contains leavening—a biblical metaphor for sin. Make no mistake! This is an indictment against their false and somewhat blasphemous sin-approving theology. The, leavened bread as part of the Christian communion ritual can never represent the sinless, “leaven”-free life of Yeshua. The Christian “Jesus,” yes; the biblical Yeshua? Never!

Backslid Israel (Samaria) Offered Leavened Bread

Amos the prophet rebuked the apostate Northern Kingdom for offering leavened bread to YHVH as part of their sacrificial offering—a practice that the Torah forbids. As a result this and other ungodly acts, YHVH’s judgment came upon Israel. Prophetically, the Northern Kingdom or house of Israel (as opposed to the Southern Kingdom or house of Judah) is a picture of the mainstream Christian church, which often offers leavened bread as part of their communion ritual—a sinful and even blasphemous practice, since (a) it disregards Torah’s prohibition of this and (b) it implies that Yeshua was a sinner.

Hear this word, ye kine of Bashan, that are in the mountain of Samaria, which oppress the poor, which crush the needy, which say to their masters, bring, and let us drink. Adonai YHVH hath sworn by his holiness, that, lo, the days shall come upon you, that he will take you away with hooks, and your posterity with fishhooks. And ye shall go out at the breaches, every cow at that which is before her; and ye shall cast them into the palace, saith YHVH. Come to Bethel, and transgress; at Gilgal multiply transgression; and bring your sacrifices every morning, and your tithes after three years: And offer a sacrifice of thanksgiving with leaven, and proclaim and publish the free offerings: for this liketh you, O ye children of Israel, saith Adonai YHVH. (Amos 4:1–5)

Ultimately YHVH will reject his people who refuse to obey his Torah-instructions (Matt 7:21–23). Sadly, Christians leaders have largely failed to instruct their people in the importance of Torah-obedience; thus, most Christians are ignorant with regard to the Torah’s proscriptions and prescriptions.

My people are destroyed for lack of knowledge. Because you have rejected knowledge, I also will reject you from being priest for Me; Because you have forgotten the Torah-law of your Elohim, I also will forget your children. (Hos 4:6)

Those who reject his Torah commandments will not have a right to the tree of life (Rev 22:14). In the mean time, because YHVH is merciful and gracious, he winks at our Torahlessness. But judgment is coming for those who refuse to come under the yoke of YHVH’s Torah-based covenants (Ezek 20:33–38; Matt 7:21–23).

Leviticus 6:28, Earthen vessel…shall be broken. To this day, there are piles of pottery shards of these earthen vessels in Shiloh in Israel near where the tabernacle once stood. I have several of these shards in my biblical antiquities collection. 

Leviticus 7

Leviticus 7:18, 20, 21, 24 (also Lev 6:16, 18, 26, 29; ) Every male…may eat it or every person who eats of it. 

The Torah Origins of the Communion Ritual and the Priesthood of All Believers

Why were the priests and the people allowed to eat some of the offerings? What is this all about? Let’s answer this question with a question. Why do believers in Yeshua eat the communion elements, and what do they represent? Is there a connection between the Levitical priests eating of the sacrifice and the saints eating the communion elements? Now let’s explore this idea. 

In Leviticus 6:16, 18, 26, 29, only the male priests were allowed to eat of the sin offering; while in Leviticus 7:18, 20, 21, 24 any person may eat of the peace offering. Likewise, YHVH commanded the male priests to eat the baked unleavened bread of the minchah offering (Lev 6:16, 18). Interestingly, some 1,500 years later Yeshua himself not only continued this Levitical practice, but expanded and elevated it to a higher level when he partook of the bread and wine or communion at his last supper Passover seder. 

When Yeshua initiated the communion ritual among his disciples, what in essence was he saying? Simply this. His disciples were all now his holy or set-apart priests. This is the origination of the concept of the priesthood of all believers, or the royal priesthood as Peter terms it (1 Pet 2:9), or a kingdom of priests John calls it who will rule with King Yeshua in his millennial kingdom (Rev 1:6; 5:10; 20:6). 

It was YHVH’s desire that the children of Israel would become such a priesthood even before he called the Levites to be his set-apart priests (Exod 19:6). However, they failed in this mission when they chose to worship the golden calf instead of YHVH (Exod 32). At that time, YHVH chose the faithful Levites to be his priests instead of the firstborn male leaders from all the tribes of Israel (Exod 32:26, 29; Num 3:11–13, 44). 

Moreover, Isaiah prophesied about the priesthood of all believers—a priesthood that would extend beyond the confines of the Aaronic priesthood (Isa 66:21 cp. Dan 7:18). This higher level priesthood would extend beyond the patriarchal male leaders, who were the original priests in Israel (Exod 19:22, 24), to include all the Israelites, both male and female (Exod 19:6), as well as Gentiles who have been grafted into Israel through Yeshua the Messiah (Gal 3:28–29; Eph 2:11–19; Rom 11:11–32), which Paul refers to as the Israel of Elohim (Gal 6:16).

Being a kingdom of priests who will teach the inhabitants of planet earth the ways of Elohim is the role and destiny of all the modern day saints of Elohim who have been washed of their sins (i.e., Torahlessness, 1 John 3:4) in the blood of Yeshua (Rev 1:6), for they will reign with Yeshua on this earth (Rev 5:10) for a thousand years as Elohim’s resurrected and glorified adopted sons and daughters (Rev 20:6; John 1:12 cp. Rom 8:14–15, 23; 9:4; 2 Cor 6:18; Gal 4:5–6; Eph 1:5; 1 John 3:1–2; Rev 21:7). 

So saints of the YHVH Elohim, encourage yourself with these immutable promises from the Word of Elohim! Are you presently preparing yourselves now for auspicious and lofty role?

Leviticus 7:13, Leavened bread. The Torah prohibited the offering of leavened bread on the altar (Lev 2:11). There are only two instances where leavening in bread was permitted in the tabernacle service. In this verse, leavened bread was offered in conjunction with the peace offering (Lev 2:13), where it was eaten as part of the sacrificial meal. This was not a sin offering, but the peace offering. Therefore the bread of this offering didn’t represent the body of Yeshua. It was merely part of the fellowship meal representing a peaceful and loving relationship between the offerer and the Creator, and was similar to a family picnic, dinner or barbecue. But it wasn’t placed on the altar, nor was it a part of the sacrifice, therefore, it wasn’t a prophetic picture of the sinless Yeshua dying on the cross.

The second instance of leavened bread being offered in a tabernacle service occurred when the Torah instructs the priests to wave two loaves of leavened bread on Shavuot or Pentecost before YHVH (Lev 23:17). These two loaves are prophetic and symbolic metaphors for the two houses of Israel (the northern kingdom and southern kingdom)—a spiritual picture of Jews and Christians. In this ceremony, the gracious and merciful Creator was demonstrating his acceptance of his people despite their sin.

Leviticus 7:23, Not eat any fat. All the organ fat of the ox, sheep and goats was used as part of the sacrificial service (Lev 7:30–31).The organ fat was given to YHVH as part of the burnt offering (Lev 1:3), the peace offering (Lev 3:3–4), the sin offering (Lev 4:8–10, 19). Fat is the Hebrew word cheleb/CKJ meaning “fat of humans or animals” or metaphorically, “the choicest, best part, or abundance of the land.” Therefore, the fat as one of the choicest parts of the animal, was reserved for sacrifice to YHVH on the altar. By not eating fat, the Israelites in their minds preserved a reverence for YHVH’s altar upon which the fat or the best part was offered to YHVH. To eat the fat was to show irreverence for that best part that belonged to Elohim, which is why the one who violated this commandments was to be cut off from the nation of Israel. As living sacrifices who have been redeemed or bought with the blood of Yeshua, are we giving YHVH the best part of our lives? After all, he so loved us that he gave us Yeshua, which was the best he had to offer.

Leviticus 7:26, Not eat any blood. 

The Supreme Significance of Blood

YHVH revealed in his Torah-instructions that the life of flesh is in the blood (Lev 17:11). Therefore, the blood symbolizes the whole life of the living being. This is why the blood being poured upon the altar made atonement for the souls of men (Lev 17:11–12), since it represented and pointed to the shedding of Yeshua’s blood, when he sacrificed his life on the cross in atoning for men’s sins. Respecting the blood is necessary not only because it symbolizes the sanctity of the life of man who was made in the Creator’s image (Gen 1:26 cp. 9:6), but, more importantly, because of the blood of Elohim’s Son that was shed for man’s redemption (Lev 17:11). For one to eat the blood showed disdain for what the blood typifies. In times past, this was so important to YHVH that a violation of this prohibition resulted in one’s banishment from the nation of Israel.

The blood was to be reserved for the sacrificial service, where it was used symbolically to represent Yeshua’s shedding his blood on the cross. Prior to this, the blood of a lamb was put on the door posts to protect men from YHVH’s judgment against sin (Exod 12:7, 13). A little later, Moses sprinkled the blood of oxen on the people symbolizing their coming into covenantal relationship with YHVH (Exod 24:5–8). Additionally, the blood of sacrificed animals was sprinkled throughout the tabernacle, on Aaron and his sons, and all around the altar to sanctify it. All these acts and uses of the blood were illustrative of the unrestricted cleansing power of the blood of Yeshua (Rev 1:5; 7:14; 12:11; 1 Pet 1:2, 19; Heb 9:12; 10:19–22; 12:24; 1 John 1:7; Matt 26:28), which is why YHVH expected his people to treat the blood with a reverence. Those who didn’t evidenced a heart of indifference for the set-apart or kadosh things of Elohim—an intolerable offence in the Creator’s eyes.

On the dark and satanic side, the blood of humans and animals is profaned through demonic rituals involving drinking it and even cannibalism. This is an abominable perversion of holy communion and was an aspect of ancient heathen religions (Ps 16:4; Ezek 39:17, 19 cp. Num 13:32), and is a practice in which the end time Antichrist heathens of the Babylonian whore system will engage (Rev 17:6; 18:13, 24).

Leviticus 8

Leviticus 8:2, Anointing oil … a bull…two rams…unleavened bread. Every aspect of the consecration ceremony of the priests involved the use of one of these elements each of which, in some way, pointed symbolically and prophetically to Yeshua the Messiah and his atoning death and resurrected life. This teaches that we need the work that he accomplished on our behalf both in this death and his resurrected life at every step in our lives “to make atonement for [us]” (v. 34).

Leviticus 8:1–36, The consecration of the priests. See notes at Exod 28:1–29:46.

 

What Is Holy and What Is Not…Who Determines It?

The Hebrew word kadash signifies “the state of something that belongs to the realm of the sacred, and which is set-apart for divine use and has been separated from the sphere of the secular, common or profane.” The Bible often uses the term holy (meaning “set-apart”) to signify this state of being. The word of Elohim designate many things as being holy orset-apart:

  • The ground upon which YHVH is standing (Exod 3:5; Josh 5:15)
  • The people of Israel (Exod 19:6; Deut 14:21; 26:19)
  • The Sabbath (Exod 16:23; 20:8)
  • The Tabernacle of Moses (Exod 26:33)
  • The garments worn by the high priest (Exod 28:2)
  • The altar of sacrifice (Exod 40:10)
  • The offerings made on the altar (Lev 6:18)
  • YHVH’s feast days (Lev 23:2)
  • The camp of Israel (Deut 23:14)
  • Heaven as the abode of Elohim (Deut 26:15)
  • YHVH Elohim (Job 6:10; Pss 22:3; 78:4; 99:5)
  • Zion and Jerusalem (Ps 2:6; Matt 27:53; Rev 22:19)
  • The Spirit of Elohim (Matt 1:20)
  • The angels (Matt 25:31)
  • The servants of Elohim (Mark 6:20)
  • The name of YHVH (Luke 1:49)
  • Yeshua (Acts 2:27; 3:14)
  • YHVH’s prophets (Acts 3:21)
  • The saints (1 Pet 2:9; Rev 22:11)
  • The Torah (2 Pet 3:21)

The people, times and items listed on this listed are holy because Elohim has designated them as such. Only Elohim has the power and authority to determine what is holy and what is not. Just because men and a religious institution designates or sanctify something as being holy or set apart to Elohim doesn’t mean that it is. The proclamations of men stating that something is holy may or may not agree with Elohim and his Word as to what is holy. If it doesn’t, then it is not holy regardless of the labels that men put on it. Examples of this would be manmade holidays and times of worship, people, places and items. Men’s attempt to elevate something that is otherwise of the world, the flesh or the devil to a state of supposed holiness is nothing more than a ruse to fool people into thinking that something is what it is not. Usually behind these efforts on the part of men to attempt to delude the unwary and unsuspecting masses is the quest for money, power and fame. As Paul notes in 2 Corinthians 11:13–15, there are many religious deceivers who appropriate to themselves religious titles, but who, in reality, are tools of Satan, the arch-deceiver who transforms himself into an angel of light. The devil and his humans agents are masters at counterfeiting Elohim’s truth and taking that which is holy and profaning or polluting it, again usually for money, power and fame.

Here is a short list of things that the Bible does not designate as holy, but some people do. 

  • The holy cross
  • Holy water
  • Mary, the holy mother of Yeshua
  • Sunday
  • Christian holidays 
  • The holy trinity
  • The holy sepulchre of Christ
  • The holy father (i.e., the Roman Catholic pope)
  • Holy relics
  • The Vatican (i.e., the Holy See)
  • Holy Week
  • Holy mass
  • Holy cities (e.g., Rome, Mecca, Medina)
  • The holy grail
  • Holy moly
  • Holy guacamole
  • Holy cow

And the list goes on of the things that humans have designated as holy but are not holy according to Elohim.

YHVH’s people must learn to make a difference between that which he designates as being kadash (holy) andthat which is profane (Lev 10:10; Ezek 44:23). In order to do this, one must know what YHVH defines as set-apart in his Written Word and then align their thinking and lifestyle with that. Again, what the Bible calls holy and what religious call holy may or may not be in agreement.

The act of consecrating someone (or something, e.g. Exod 30:26), as occurs in Leviticus 8:12, often involves the ritual of pouring olive oil on them to signify their being set-apart for a special work or service. This is called anointing (see Exod 28:41; 29:7; 1 Sam 16:12; 1 Kgs 1:34; Isa 61:1; 2 Cor 1:21). 

Yeshua’s title is Messiah (Heb. Mashiach) literally meaning, “one who is anointed, smeared or consecrated with (olive) oil.” The English word Christ derives from the Greek word Christos, which is the Greek equivalent of the Hebrew word mashiach. In biblical thought, the Messiah would be One coming from heaven who would possess a super-anointing of the Spirit of Elohim (Isa 11:1–10; 42:1–21; 61:1–3; John 3:34) to accomplish the purposes of Elohim on earth.

Have you placed your trusting faith in Yeshua the Messiah, the Anointed One from heaven? He is the only one who can take away the shame, guilt and penalty of your sin, and the only one who defeated death and the grave and can lead you past the veil of death and into immortality.

Leviticus 8:13, Hats.  Hat is the Hebrew word migba’ah meaning “turban or headgear” and from gibah meaning “hill.” From these meanings, we can surmise that these hats were rounded affairs that extended upward above the head like a turban. The TWOT explains that this turban was of a convex shape that was worn by the ordinary priest and was different from that worn by the high priest.

Leviticus 8:23, Right ear. (also Exod 29:29) According to the Jewish sages, the putting of the blood on the right ear, thumb and toe of the priest signified the priest’s covenantal agreement to conform himself to the high spiritual calling to which YHVH had appointed him. He agreed to hear and understand, achieve or act and to walk in the ways of Elohim as a spiritual leader of YHVH’s people. The Jewish sages also stress that blood of the sacrificed animal placed on the priest’s ear, thumb and toe symbolizes the death and giving up of that which is profane in the priest’s life and his spiritual rebirth or revival to the set-apart (holy) work and service of YHVH. This ceremony pictures self-surrender and giving oneself up at the altar of YHVH’s service. This is the greater issue behind the concept of sanctification. Sanctification is more than a label; rather, it is a lifestyle characterized by self-sacrifice, service and obedience to one’s spiritual master. This points forward to the purpose of the spiritually regenerated redeemed believer, who becomes a new creation in Messiah (2 Cor 5:17; Gal 2:20), and who is no longer his own, since he has been bought and paid for by Yeshua’s blood (1 Cor 6:20; 1 Pet 1:18–19). Furthermore, the blood on the ear, thumb and toe speaks to the fact that if and when we sin through hearing or doing something, or going somewhere we shouldn’t, the blood of Yeshua can cleanse us of sin, if we repent (1 John 1:9 cp. Isa 6:5–7). 

Leviticus 8:30, Blood…upon his garments. Moses sprinkled blood upon the garments of Aaron. This prophetically  points to Yeshua, our Great High Priest, whose garments at his second coming will be dipped in blood (Rev 19:13).

Leviticus 8:33; 9:1, Seven days…eighth day. Aaron and his sons were to camp at the door of the tabernacle for seven days and night next to the altar of sacrifice as they were going through the consecration process before going any further into it. Only after that would YHVH appear to them (v. 4). This teaches us an important lesson. One cannot simply rush into the presence of the Creator of the Universe (see Eccl 5:1–5). A consecration process must first occur. After seven days, when one has “become perfect,” then one can come closer to Elohim on the eighth day (eight is the biblical number signifying new beginning). During the seven days that Aaron and his sons were waiting to approach Elohim, they were no doubt thinking about the seriousness of their divine calling and reflecting on the fear of Elohim. This is an important for each of us to consider as we are learning to enter into a holy relationship with the Holy One of Israel.

 

The Levitical Priesthood & Sacrificial Systems, Yeshua & YOU (part 1)

Posted on by
Reply

Why and when did YHVH institute the Levitical priesthood and sacrificial systems and for how long? What was their purpose? Were they permanent or temporary? As time went on, did they accomplish what they were supposed to or did they fail? How did YHVH feel about this and what did he have to say about it? If they were for a temporary time and failed to achieve their intended purpose, then what replaced them? Like a road sign or a mileage marker, did they prophetically point to a spiritual destination that was further out and at a higher level? What of the Levitical priesthood and sacrificial systems today? Are they still in effect?

The answers to some of these questions may surprise you, and will definitely enlighten you as we cruise through more than 1,500 years of biblical history starting in Leviticus, then trek through the Psalms and Prophets and then end up in the Gospels.

In part two of this series, go through the Epistle to the Hebrews line-by-line and discuss why the Levitical priesthood and sacrificial systems failed to change the hearts of the people, atone for sin and ultimately reconcile man to Elohim, and why a new or renewed covenant was necessary, and how these two systems are, in reality, still in effect today but at a higher level through the Person of Yeshua the Messiah. This was YHVH’s Elohim’s plan all along.

We will also discuss that in Yeshua’s fulfillment of the Levitical priesthood and sacrificial systems and his instituting the (re)new(ed) covenant , that this in no way invalidated YHVH’s Torah-law/instructions in righteousness. The Book of Hebrews is clear on this, even though false teachers in the mainstream church, to their shame, teach otherwise as they twist Scripture to line up with the anti-Torah and anti-Semitic biases of the so called early church and proto-Roman Catholic church fathers. It is time that these lies be exposed and the light of truth shine forth out of the darkness of men’s false teachings and traditions that make of none effect the Word of Elohim as Yeshua warned us against in Matthew 15:6, 9 and Mark 7:9, 13.

Over the years, many people have asked me to give a teaching on this subject, and so here it finally is!

 

Nathan’s Commentary on Parashat Vayikra Leviticus 1:1–5:26

Posted on by
Reply

Leviticus 1–7

An Overview of the Sacrificial System

Although Jewish and Christian scholars disagree about whether the sacrifices were to cease after the coming of the Messiah, as Edersheim points out, all agree that the object of a sacrifice was substitution for the offender (The Temple—Its Ministry and Service, p. 90). He also notes that the Jewish fathers along with the Scriptures that all of these substitutionary sacrifices pointed to none other than the Messiah. This understanding is especially expressed in the proto-rabbinic biblical Aramaic commentaries or Targumim (e.g., Targum Jonathan and the Jerusalem Targum; ibid., p. 92). Later rabbinic sages, in light of the rise of Christianity, were loath to accept this interpretation and, to this day, pretend it was never the belief of their ancient predecessors. 

As the Tanakh progresses, the concept of the substitutionary sacrifice as it relates to the sinner and to the Messiah expands and unfolds. The unity of the Tanakh in this regard and its progression of revelation on this subject must be taken into consideration when studying the sacrifices listed in Leviticus and the rest of the Torah if we are to understand completely the biblical concept of substitutionary sacrifice as well as the Messianic prophecies. The concept of sacrifice in the Tanakh point us prophetically in progressive stages to the sin-atoning death of the Messiah on behalf of sinners. Such passages in the Tanakh as Psalms chapters 2, 22, 35, 69, 72, 89, 110, 118 along with Isaiah 52:13–53:12 (many other scriptural passages could be cited here as well) point undeniably to the Person and work of Yeshua the Messiah including his suffering and glorification. The apostolic writers understood these prophecies and how Yeshua fulfilled them perfectly (e.g., Isa 52:13–53:12 cp. Heb 9:11–15; 10:4–7, 1; etc.), and this understanding forms the basis for the New Testament, which the authors thereof refer to as The Testimony of Yeshua (Rev 1:9; 6:2; etc.).

All the animals slaughtered in the sacrificial system were similar, in modern terms, to the minimum amount due on a credit card statement of a bill so huge one cannot possible pay the balance; therefore, one is able only to afford to pay the minimum amount due until somehow, miraculously, someone will step in to pay the full amount. Yeshua paid that monstrously huge sin debt for each of us at the cross. All of the sacrifices in the Tabernacle of Moses were merely tiny down payments on the vast sin bill that each sinner owed for his sins and which would ultimately be paid by Yeshua’s death on the cross. The penalty for sin is death, and this debt can only be paid by the death of the sinner. Once he is dead, then what? No more life. This is why Yeshua had to pay the price for man, so that we might live forever and not die forever. How could Yeshya’s death pay for all of humanity? After all he was only one man. This is possible only because the Bible reveals in numerous places that Yeshua was the Creator of man (John 1:3, 10; Heb 1:2, 10; Col 1:16) thus making his death life more valuable than all that he ever created, even as the builder of the house is more valuable than the house he builds (Heb 3:6). 

Six Types of Offerings (Heb. korban) Offered on the Altar (Lev 1-7)

Burnt or Elevation (Heb. Olah) Offering (Lev 1:3–17) 

The olah or ascending offering signified the offerer giving himself up totally, wholly ascending or complete surrender to Elohim. The priests offered up this sacrifice twice daily—the morning and evening (Exod 29:38–42; Num 28:1–8). This offering was always a male animal whose blood was to be sprinkled around the altar. The offerer was to lay his hands on the head of the animal before it was slaughtered symbolizing substitutionary atonement for sins. The offering would be accepted as a sweet aroma by Elohim.

The daily burnt offering was made in conjunction with a meal or grain offering and a wine libation (Exod 29:38–42; Num 28:1–8). Burnt offerings (along with the grain offering and wine offering or libation) were also made on the weekly Sabbath, at the new moon, on the all of the biblical feasts. These burnt offerings (including the one offered on Passover day) were in addition to the twice daily burnt offerings. This was a perfect prophetic picture of Yeshua’s death on the cross and of the communion cup, which memorializes our Savior’s death.

Meal, Grain or Meat, (Heb. Minchah) Offering (Lev 2:1–16; 6:14-23)

This offering was brought in conjunction with the burnt and peace offerings or by itself. The name minchah implies a gift, present or a tribute to a superior and proclaimed the offerer’s acknowledgement that his life is in Elohim’s hands. This offering was made of finely ground flour mixed with oil, salt and frankincense (and water) and could contain no leavening or honey. When part of the burnt offering, it was combined with the drink offering or wine libation, which was poured out on the altar (Exod 29:38; Num 28:5–7).

It was brought by people too poor to afford anything else as a trespass offering (Lev 5:11). 

Fine flour represents Yeshua and oil symbolizes both the Set-Apart Spirit of Elohim and the Torah (i.e., Spirit and Truth). This offering could be baked or fried. If fried it was done so in oil and broken into three pieces with oil poured over it. This offering speaks of Yeshua’s death, burial and resurrection with which the believer must identify when he eats the elements of communion.

Sin (Chatat) Offering (Lev 4:1–35; 6:24–30)

This offering was made for general sin (violation of any of YHVH’s commandments), and not specific or special offences (as was the case with the trespass offering). The sin offering symbolized general redemption or atonement for the individual offender (including rulers, priests or common people) or for the whole congregation of Israel, and like the trespass offering, was for only for sins committed in ignorance, unintentionally or because of weakness as opposed to wilful sin or presumptuous sin In all cases, the offender would lay his hands on the head of the animal victim before it was slaughtered as a symbolic act of transferring the person’s sin guilt to the animal.

This offering involved a bull or a lamb offered on the altar and was eaten by the priests. Sin speaks of man’s sinful nature leading to sinful (unintentional) deeds for which man (including believers) needs atoning on an ongoing basis (1 John 1:9).

Trespass or Guilt (Asham) Offering (Lev 5:14–19; 6:5–7; 7:1–7)

This offering was made for specific transgressions committed in ignorance, weakness or unintentionally as a result of one voluntarily confessing his guilt. If one were too poor to bring a lamb, he could bring two turtle doves or pigeons, or on minchah or meal offering.

Peace or Fellowship (Shelam) Offering (Lev 3:1–7; 7:1–36)

This was a joyous sacrifice intended to celebrate one’s happy fellowship with Elohim through covenantal relationship. It’s as if YHVH is the guest of honor at the meal. It was offered voluntarily out of thanksgiving or in honor of a vow made to Elohim (Lev 7:12, 16). The peace offering may be what the psalmist had in view when he speaks of a sacrifice given in grateful fellowship with Elohim (Pss 54:6; 116:12).

This was a voluntary offering expressing the offerer’s desire to express thanks to Elohim and to seek friendship or communion with him. The priests and the offerer consumed the flesh of this offering in a meal that also included unleavened bread with oil and fine flour. This offering was a sign of a healthy and loving relationship between the offerer, the priests and Elohim.

Drink Offering (Gen 35:14; Exod 29:40–41; Num 28:7–10, 14–15, 24, 31)

This offering was poured out upon an existing offering such as the twice daily burnt offering. This offering can signify consecrating to Elohim or pouring one’s life out for his service (Phil 2:17).

Leviticus 1

Leviticus 1:1, Moses ends the word vayikra with a small aleph out of humility before YHVH (Tikkun, p. 225).

Herd…flock.The Hebrew means a herd of cattle (defined in v. 3, 5) or a flock of sheep or goats (defined in v. 10). 

Leviticus 1:3, Of his own free will. Acknowledgement of sin, repentance and acceptance of Yeshua the Messiah’s atoning death on the cross, which the burnt offering symbolically represented, is an act of a person’s free will. No one, including YHVH, compels a person to choose the path of redemption, salvation and life that YHVH has offered to humans. Each person has to make that spiritual transaction himself of his own volition, even though YHVH loves the whole world (John 3:16) and desires all to be saved (2 Pet 3:9).

The door of the tabernacle. This is a symbolic and prophetic metaphor for Yeshua the Messiah, who is the door to salvation (John 10:7–10).

Leviticus 1:4, Put his hand on. Acknowledgment and confession of sins is an individual matter.

To make atonement for him. Atonement and salvation is an individual matter.

Leviticus 1:5, He shall kill. In ancient Israel, a sinner was kill the animal to be sacrificed as an atonement for his sin. This act reinforced upon the individual’s heart and mind the gravity of his sin and the consequences there of upon an innocent animal, which symbolically pointed to the death of Yeshua, the Lamb of Elohim, upon the cross, who had to die for each person’s sins. If killing an innocent animal brings grief to a person’s heart, then how much more the death of Yeshua, the Son of Elohim? 

Sprinkle. Heb. word zaraq means “to scatter, sprinkle, toss, throw, scatter abundantly, strew.” The sprinkling of the blood of the sacrificed animal on and around the altar of sacrifice (and elsewhere in the tabernacle as well) is mentioned numerous times in the Torah (e.g. Exod 24:6; 29:16; Lev 1:11; 3:2, 8, 13; 4:6,17; 5:9; 7:2). The blood was even sprinkled on the people (Exod 24:8), and on Aaron and his sons (Exod 29:20–21). This is a prophetic picture of Yeshua bleeding, while dying on the cross and shedding his blood as an atonement for our sins. Yeshua’s sprinkling his blood on the cross fulfilled the sprinkling of blood under the sacrificial system in the following ways:

Continue reading →
 

The Tabernacle’s Quintessential Significance As It Relates to YOU

Posted on by
Reply

Within in the Tabernacle of Moses, there are numerous prophetic implications and layers relating to the gospel message of Yeshua the Messiah and YHVH’s plan of redemption for man. For the disciple of Yeshua, there is much to be learned about one’s own level of spiritual maturity and where one is at in one’s personal relationship with Elohim, and the progress that one needs to make to go higher by carefully unveiling the multiple layers of understanding within the tabernacle. In this enlightening video, we peel away some more of these layers.

 

Nathan’s Commentary on Parashat Vahakel-Pekudie Exodus 35:1–40:38

Posted on by
Reply

Exodus 35

Exodus 35:2, The seventh day…shall be…a set-apart day. In our journey through the Torah, YHVH keeps interjecting instructions concerning the seventh day Sabbath. Why is this? Obviously this an important subject to YHVH, and was to be pivotal component in the life of his people—one that could be easily overlooked, forgotten or profaned. 

When YHVH instructed his people in Exodus 20:8 to “remember the Sabbath day to keep it set-apart (Heb. kadosh),” he was reminding the Israelites so they would not forget it! But this command has two parts: first, do not forget the Sabbath, and second, do not profane it, that is, keep it holy or set apart or holy by not polluting it with secular activities such as work and normal routine and daily activities. This day is to be special and different from all other days.

But there’s more. 

With each reminder to keep the Sabbath, the Creator gives additional instructions about how to keep the Sabbath set-part (see Gen 2:2–3; Exod 16:23–30; 20:8–11). 

In this passage, YHVH adds to the list of forbidden Sabbath-day activities not to kindle a fire as a requirement for properly observing the seventh day Shabbat. But the fire YHVH mentions here was not was not just any kind of fire, but a certain type of fire, as we will discuss below. Additionally, keeping the Sabbath was so important to the spiritual welfare of YHVH’s people that he prescribes the death penalty for those who worked on this day. And work is the operative issue, here, when it comes to not building a fire on the Sabbath. 

Why is Sabbath-observance so important to YHVH? This is because keeping the Sabbath is a crucial element in helping YHVH’s people to maintain a right relationship with their Creator. Those who observe Sunday as the “Lord’s day” and fail to rest on the seventh day are oblivious to this truth sadly to their own loss and detriment. Sabbath observance, if done according to Scripture, demands that one stop their weekly work routine, take a selah moment (that is to pause and to reflect), and to look heavenward for an entire 24-hour period. This is hardly the case for the majority of Sunday-keepers, who go to church for a couple of hours on that day and for the rest of the day it is more or less business as usual as they indulge in their carnal pursuits. 

Much more could be said about the critical value of the Sabbath that helps to keep YHVH’s people lined up spiritually with him and one’s fellow saints, but we discuss this in more detail elsewhere. Suffice it to say here, YHVH never sanctified (made holy or set-apart) or blessed the first day of the week, only the seventh day Sabbath (Gen 2:3). This speaks volumes about the importance the Creator, who never changes, placed and still places on the Sabbath. This day is foundational and axiomatic to the life of YHVH’s people, and when it is neglected or totally forsaken, they deprive themselves of an invaluable gift that heaven has graciously and beneficently bestowed upon work-weary man for his restful rejuvenation and spiritual edification.

On the supreme importance of the Sabbath, the religious Jews have a poignant adage that speaks volumes concerning how this day acts as a spiritual glue that helps to affix YHVH’s people him as well to hold the nation together in the midsts of the swirling toilet bowl of this world. They say, “It’s not that the Jews have kept the Sabbath over the millennia; it’s that the Sabbath has kept the Jews.”

Exodus 35:3, Kindle no fire…on the Sabbath day. 

Under What Circumstances Is Starting a Fire on the Sabbath Prohibited?

One of the Torah’s commands regarding the observance of the seventh day Sabbath is the proscription about building or kindling a fire on this day (Exod 35:3). There are several prevailing viewpoints as to the exact meaning of this passage. Let us now explore them and discover the true meaning of this important command.

The Orthodox Jews take to the furthest extreme the Torah’s prohibition to kindle no fire on the Sabbath. As such, many Jews refuse even to turn on a light switch or start their cars (i.e., fire occurs in the vehicle’s spark plugs as they ignite the fuel-filled cylinders). They also leave their stoves on for 24 hours, and unscrew the lights in their refrigerators on the Sabbath for fear of violating this command. As a counterpoint this view, the Torah commands the priest to light the menorah in the tabernacle each morning, the Sabbath not excluded (Exod 27:21–21; 30:7), and to prepare meat for the daily offerings to YHVH on the altar of sacrifice requiring a cooking fire. So, for ministry purposes, lighting a fire was not prohibited.

But interestingly, the command not to build a fire on the Sabbath (Exod 35:3) is followed directly by verse four where YHVH gives the Israelites initial instructions on building the tabernacle. What is the significance of the juxtaposition of these two passages as it relates to observing the Sabbath? Much. From this we learn an important truth. All Scripture must be viewed in the context in which it is found. This is a fundamental principle of logic and biblical interpretation. When a Scripture is cherry picked out of its context (called proof-texting), one can easily twist the Bible to make it say whatever one wants. The Bible often places one passage next to another without overtly connecting the two via the use of grammatical connector words. This is not a matter of the Bible throwing disparate and random subjects onto its pages haphazardly. YHVH is not the author of confusion. He is a God of order and purpose. Rather, YHVH teaches his people in ways that invites reflection, meditating, pondering and investigation. This involces a person’s engagement and interaction with the Word of Elohim. In so doing, a person is exploring the mind of Elohim and discovering hidden gold veins of truth and unearthing precious nuggets of understanding. For example, when we read Yeshua’s red-letter Gospel words, many of his ministry episodes and teachings appear to be placed in random order without any connection to each other. But upon closer contemplative, Spirit-led examination, one discovers that when the dots are connected, deeper truths and expansive and panoramic pictures emerge from the supposedly confusing Gospel narratives. 

An example in the Torah of juxtaposing two seemingly disparate ideas is the prohibition against the consumption of alcohol and the death of Nadab and Abihu, who offered strange fire in the tabernacle (Lev 10:1–7 cp. Lev 10:8–9). This teaches us that these two sons of Aaron were intoxicated when ministering in tabernacle thus causing them to err in judgment concerning following the strict protocols for coming into YHVH’s presence. We find another example of the Torah jusxtaposing two seemingly disparate topics in Exodus chapters 31 and 32. And the end of the former chapter, YHVH reaffirms the importance of the Sabbath as a sign of his covenant with his people, where they promised to worship him only and follow all of his Torah commandments. Then in Exodus chapter 32, the Torah recounts the Israelite’s declension into golden calf worship resulting in idolatry, debauchery and sexual licentiousness. As we have proven elsewhere, the placing of these two scriptures back-to-back obliquely teach us that the day of their idolatrous revelling and rebellion against YHVH occurred on the Sabbath—a direct violation of YHVH’s Torah-law at multiple levels. Had they adhered strictly to the Sabbath command, they would not have fallen into golden calf worship. Similarly and today, how many Sunday Christians ignore YHVH’s command to keep his Sabbath, while they are involved in the golden calf worship of working on the Sabbath to earn money and pursuing their own, often licentious, pleasures on this sacred and set-apart day?

Thus, the juxtapositioning of Scriptures without an apparent grammatical connection between them is a clever way that the Bible teaches truth, while hiding the deeper understanding of Scripture from the casual and superficial observer, while at the same time rewarding those who expend the laborious and diligent effort to dig out the diamonds and precious stones that lie just beneath the surface. This is a biblical, Hebraic way of teaching deeper truths through human engagement and investigation, and heaven is keen on rewarding those who diligently seek YHVH Elohim (Heb 11:6).

Thus, the immediate context of the Exodus 34 Sabbath-fire passage concerns starting fires that pertain only to one’s trade or job. In Israel’s case, their job was to build the mishkan or Tabernacle of Moses. Fires would have been needed for tanning hides, working with metal, and possibly bending wood and dying cloth along with other activities.

This we know for certain. On the Sabbath, YHVH’s people are not to bake, cook or prepare food from scratch (Exod 16:23), but Scripture does not prohibit reheating food—something that is even permitted in Orthodox Jewish circles today. What is the bottom line issue here? We are to cease our creative activities on the Sabbath, even as YHVH set us an example when he rested on the first Sabbath after having completed his creation activities (Gen 2:1–3). From this we learn that cooking food from scratch (as opposed to reheating), which changes the chemistry of the food, and thus constitutes creating something (i.e., transforming something from its original state into another state) is forbidden on the Sabbath. Thus food must be prepared ahead of time on the sixth day, but can then reheated on the Sabbath.

Does the Torah forbid the lighting of fires for heat and light? Some people would say yes, since part of preparing for the Sabbath involves insuring that your fire for heat and light must stay burning through the Sabbath without having to relight them. But, in reality, was this always possible in ancient times? That is a question we will now explore.

One thing is certain. It is doubtful that YHVH would have expected his hapless people to sit in the cold darkness on the Sabbath were their fire to have gone out—especially in the winter months when the days are shorter and colder, and when snow and cold rain are realities, even in the land of Israel. This would result in the loss of the delight of the seventh day, which, in itself, is a violation the Sabbath (Isa 58:13). 

The harsh realities of life in a primitive agrarian culture are evident. The ancient Israelites, obviously, did not possess electric lights or furnaces that lit and heated their homes at the push of a button. If YHVH’s Torah forbad the Israelites from lighting a fire for heat and light purposes, then they would have had to start a fire on Friday before sundown, and then keep it burning all night and through the Sabbath day. This means that if the fire happened to go out during the night because someone slept too soundly and failed to wake up to stoke the fire or add olive oil to their small terra cotta lamps (which burned only for a short time), then they would have been either forced to sit in the cold and dark on the Sabbath, or they would have to fetch some coals from a neighbor, whose fire had not gone out, in order to relight their fire. The Israelite who lived in town had another option as well. Often, there were public ovens built into the earth with clay cooking tubes for baking bread. For those who lived nearby, they could bring back some embers from these public ovens to restart their home fires (Manners and Customs of Bible Lands, pp. 47–48, by Fred H. Wight). Regardless, letting one’s fire go out would have been a great inconvenience and diminished the joy of the Sabbath day.

In modern times, for those who heat their homes with a wood stove, the most energy efficient home-sized wood stove will burn only for six to eight hours if one has access to hardwoods (like oak, maple or fruit wood) as fuel. Despite one’s best efforts to keep their wood stove burning all night to keep the house warm, at times the fire goes out. In most of the land of Israel, large hardwood trees are not prevalent. In ancient Bible times with several million Israelites constantly foraging for hardwood to keep their fires burning, the land would have quickly been depleted of trees—especially in that arid land where trees grow slowly. In reality, the Israelites were more likely to have used sticks (1 Kgs 17:10), thorn bushes, bundles of dried grass (Matt 6:30; Luke 12:28), coals (or charcoal?; John 18:18; 21:9) or dried dung for fire fuel (Ezek 4:15; ibid., p. 30). Furthermore, warming fires were often built in courtyards (John 18:18). Such fires did not burn long. At the same time, making fire would not have been an easy process either before the invention of matches, since this was accomplished by rubbing sticks together or by striking flint and steel (ibid. p. 31).

For sure we know that in days before matches, lighters, push-button furnaces, lights and stoves, starting and maintaining a fire was not a simple task. At the same time, it seems that YHVH would not have expected the Sabbath to end up becoming a miserable, weekly lesson in wilderness survival by having many of his servants forced to huddle together freezing in the darkness on this day of joyful rest because their lights and fires had gone out. He did, however, expect his people to make every possible effort to prepare for the Sabbath ahead of time to keep it from being just another day of laborious work (Exod 16:23). However, it seems hard to believe that the Torah forbids starting a fire for heat and light if necessary—especially during the winter months. Therefore, it is logical to believe that starting fires for work purposes was forbidden, but for heat and light purposes, if unavoidable, was permitted.

Exodus 35:5, Whosoever is of a willing heart. In Hebrew, the word nadiyb/CHSB translated as willing means “noble, inclined, generous.” The heart attitude of those contributing to the building materials of the tabernacle was obviously of paramount importance to YHVH. The Torah mentions it again several more times later in chapter (see verses 21–22, 26, 29).

Exodus 36

Exodus 36:5–6, The people bring much more. There are two ways to look at the children giving too large an offering of materials for the building of the tabernacle. There were, no doubt, those who contributed because of a willing heart to serve and obey YHVH. On the other hand, there were probably others who viewed this as a way to unburden themselves from some of the loot they took out of Egypt during the exodus. Consider the fact that all of this stuff had to be carted around the wilderness from one encampment to another, which was a lot of work. Gold and silver are heavy metals. So this may have been a good excuse to keep the loot you really wanted and to unburden oneself giving to a good. For these people, it was “charity” for personal convenience rather than a matter of the heart for the work of YHVH. 

Exodus 36:19, Covering for the tent. The tabernacle had four outer coverings. The outermost covering was made of either seal or badger skin (Exod 26:14; 36:19). This covering was ordinary and unattractive. This draws our attention to the fact that Yeshua, the Redeemer, was of ordinary appearance and not overly attractive in physiognomy (Isa 53:2). Likewise, few people are attracted to the gospel message because it is appealing to them. In reality, most people are forced to reach rock bottom in their lives before they are open to hearing the gospel’s message much less acting upon it and making the requisite changes and commitments that it requires of a person. For many people, embracing the gospel message is analogous to a drowning man who frantically grasps a life ring that has been thrown to him from a nearby ship! 

Continue reading →
 

Theosis: The “Deification” of Man and the Tabernacle of Moses

Posted on by
Reply

Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. (2 Peter 1:4)

The Tabernacle of Moses from its entrance to its innermost room symbolically represents one’s progression in their spiritual journey starting with initial salvation progressing to the glorification of the physical body and eternal life in YHVH’s eternal spiritual kingdom. Understanding the pattern and steps to him that our Father in heaven has  laid out in the tabernacle will give us deep revelation about where we have come from, where we are and where we must go to transcend this earthly existence while aiming at the heavenly goal that has been laid out before us.

Let’s now review the progressive steps in chronological order that YHVH has laid out in the tabernacle of Moses that is the blueprint of our journey toward him. 

Entering through the front door of the tabernacle and progressing toward the holy of holies is from the human perspective represents the path one takes in their journey upward toward Elohim; it is the perspective of moving from the human to the spiritual plane of existence or that of the earthbound looking heavenward, and from a child gazing upward and longingly toward his father. However, from YHVH Elohim’s view from the glory cloud that has hovering over the holy of holies just above the ark of the covenant, the perspective would be different. It was from the inside looking out, or from heaven looking downward. From a father looking downward toward his beloved children. We will discus the contrasting viewpoints between the human and divine in a moment.

In the outer courtyard of the tabernacle, all the rituals and furnishings therein pointed to death and judgment, as well as to washing or cleansing. These prophetically foreshadowed salvation through Yeshua’s atoning death on the cross, with Yeshua being the door to salvation, and one’s need to accept his death on the cross for one’s sins followed by the need of baptism for the remission of sins. 

In the set-apart (kadosh or holy) place inside the tabernacle, everything pointed to life, light, food, fragrant incense, the fruits and gifts of the Set-Apart or Holy Spirit, or, in other words, life in a spiritual relationship with Elohim subsequent to one’s taking the beginning steps in the salvation process. 

In summary, the outer court symbolically represents the basic salvation requirements that heaven stipulates for the redeemed believer in Yeshua, while the holy place speaks of spiritual growth and maturity, and of moving upward from spiritual babyhood and then growing into spiritual adulthood or maturity. 

To understand this process of growing in spiritual maturity, it is necessary to comprehend the tripartite composition of the human being. Paul speaks of man being subdivided into three parts—spirit and soul and body (1 Thess 5:23). The Tabernacle of Moses represents the tripartite nature of man in symbolic form. The tabernacle’s outer court relates more to the physical or bodily realm of the person, while the holy place represents the soul or intellectual, volitional and emotional aspects of one’s inner or psychological makeup. Finally, the holy of holies portrays man approaching YHVH through the realm of a person’s inner or personal spirit. 

As one progresses into the tabernacle, it is as if YHVH is drawing a person into an ever deeper relational walk with him starting at the most basic level progressing upward until one is finally communing with YHVH on a Spirit-to-(human personal)-spirit level (in the most holy place). It is the Father’s desire that his children progressively grow until each of us is communing with him at the highest spiritual level (see John 4:23–24; 1 Cor 2:10–12; Prov 20:27). 

This forward progression in one’s spiritual journey toward our Father in heaven from the tabernacle’s entrance to its innermost room is but one way to view a person’s spiritual progression into the realm of the Spirit of Elohim. From YHVH’s perspective, looking from the inside of the tabernacle outward, the view changes. Although one must enter the tabernacle through the outer gate and then go through various rites and rituals relating to a cleansing process before being allowed into the tabernacle itself, at the same time, we see YHVH starting to work with the person from the inside out. That is to say, when a person initially comes into a spiritual relationship with his Creator, YHVH first regenerates the person spiritually by putting his Set-Apart Spirit into one’s personal spirit. In a sense, if the tabernacle is a picture of the tripartite subdivision of a person’s life (spirit and soul and body), then YHVH starts working from the inside out  beginning in one’s personal spirit, which is one’s personal holy of holies that is inside of them. From there, the Set-Apart Spirit goes to work on the person’s soul (mind, will and emotions) to transform it spiritually into the mind or image of Yeshua (Rom 8:28–29; Rom 12:2 cp. Rom 7:13–8:17). This process will last a person’s lifetime. Finally, at the resurrection of the righteous saints at Yeshua’s second coming, the children of Elohim will receive their redeemed and glorified or god-like body (1 John 3:1–2) and be adopted into the family of Elohim (Rom 8:15, 23; Eph 1:5). At this time, they will become full-fledged, immortal spirit-children of Elohim (John 1:12; 1 John 3:1–3). Though the Bible teaches that humans can become sons of Elohim and be like him as part of his divine family, man can never be equivalent to Elohim in the fullest sense (Isa 45:5, 6, 12, 18–19, 21–23). Only Elohim is the Creator, is without a beginning, and is all powerful, all knowing and all present. Man will never attain to this level.

The miraculous and transformational process of man metamorphosing from being a physical and human creature to becoming an immortal and glorified child of the Most High, in theological terms, is called theosis, a Greek word meaning “deification or the act of becoming like deity.” This is an ancient Christian concept that is still held by many in the Eastern Orthodox Christian Church and refers to the spiritual process that occurs resulting in the deification of man. The goal of theosis is to become “like” (though not equal to) Elohim and to become eventually united with our Father in heaven in a deep familial way. Theosis is the biblical concept of a redeemed or spiritually regenerated individual “becoming a partaker YHVH’s divine nature” (2 Pet 1:4), and being adopted into the family of Elohim (see the verses below). It is about man becoming like Elohim and becoming part of the family of Elohim as a child of Elohim (John 10:34; Ps 82:1; 1 John 3:1–3).

A person’s theosis process is an internal work of the Ruach haKodesh (the Set-Apart or Holy Spirit) and begins  with repentance of sin, and then identification with Yeshua as the Son of Elohim at one’s baptism for the remission of sins. As one takes these initial first steps of becoming a son of Elohim at one’s baptism, it is then that one becomes a new creation through Yeshua and the work of his Set-Apart Spirit (Gal 2:20; 2 Cor 5:17). At that time, one is begotten or conceived as an embryonic child in the womb of the Holy Spirit. Later one, when one receives one’s glorified body at the resurrection of the righteous dead, one will be fully born or born again and adopted into the family of Elohim as a full-fledged son of Elohim, for, as the Scripture says, we will be like him, for we will see him as he is as John informs us in this first epistle:

Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of Elohim: therefore the world knoweth us not, because it knew him not. Beloved, now are we the sons of Elohim, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him purifieth himself, even as he is pure. (1 John 3:1–30

Paul refers to theosis in several places when he uses the term adoption.

For you have not received the spirit of bondage again to fear; but you have received the Spirit of adoption, whereby we cry, Abba, Father. (Rom 8:15)

And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. (Rom 8:23; also 9:4)

To redeem them that were under the law, that we might receive the adoption of sons. (Gal 4:5)

Having predestinated us unto the adoption of children by Yeshua the Messiah to himself, according to the good pleasure of his will… (Eph 1:5)

The apostolic writers make further reference to theosis in several other places as well.

Continue reading →
 

Exiting Golden Calf Worship in Preparing to Meet Yeshua the Messiah

Posted on by
Reply

The children of Israel fell into golden calf worship or the sin of idolatry while waiting for Moses to come down from Mount Sinai. The New Testament warns Christians against falling into the same sin while waiting for the return of Jesus/Yeshua the Messiah. What is golden calf worship, what are its manifestations within Sunday Christianity as well as in pro-Torah/Hebraic/Messianic believers? This video reveals some of the areas of golden calf idolatry that followers of Yeshua will need to recognize and flee from in order to be the virgin bride for which their the soon coming Heavenly Bridegroom is returning.