Category Archives: Holiness and Righteousness

Do You Live in a “God” Bubble or a Fortress of Self?

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John 17:11…14, In the world…not of the world. 

When I first wrote this article a few years ago, I viewed the idea of creating and living in one’s own so-called “God (or Elohim) bubble” as a defensive mechanism for dealing with the attacks from the world and the devil around us: One could slip into one’s own God bubble as a refuge in the time of trouble. While this is still a true concept, there is, perhaps, a greater principle at play here that needs mentioning: Perpetually living in one’s “God bubble” is not only a defensive strategy, but are lifestyle and offensive strategies as well. First, it is a way to stay continually abiding in Yeshua who is the vine and we are the branches (as per John 15) as well as a way to stay in his river of life constantly.

Second, it is also an offensive strategy. There is very little that the ordinary person can do about the evil plans of the Babylon the Great New World Order’s spirit of Antichrist to takeover the world and also our lives. By living in a perpetual God-bubble day-by-day as a lifestyle and mindset, we will not only be making the world around us a better place, but we will be radiating the love and truth of Elohim outward to those living in the darkness of hopelessness and despair. This is a way for us to fulfill Yeshua’s command to be salt and light.

Create You Own “God” Bubble to Deal With Life’s Attacks

May everyone reading this take careful note and pay close attention to the following: Creating a “God”-space bubble around you is a biblical strategy to protect yourself from the attacks of one’s spiritual enemies. Without it, you may not survive theses attacks. 

Who is the main enemy of our soul that is hell-bent on turning each of us into a spiritual casualty and a notch in his gun belt? Who is the one who is inexorably determined to pull you off the straight and narrow path that leads to Yeshua and his eternal kingdom? Who works tirelessly to pull your spiritual focus off Yeshua and his Word? Actually, the Bible reveals that the disciple of Yeshua the Messiah has three such enemies: the world, the flesh and the devil.

How do we deal with such rabidly determined enemies? There is the natural way and the supernatural way.

Most people choose the natural way to deal with adversity. It’s the default mode that, because of man’s fallen sin nature, one automatically and involuntarily chooses. It’s the way of self and flesh. The natural reactive tendency of humans when attacked is to create around themselves a fortress of pride, self-justification, self-righteousness where they blame others and seek pity as a form of defensive protection. The focus of this self-defensive strategy is on self and simply yields to path of least resistance dictated by one’s sinful nature. It is merely a natural, automatic and thoughtless default response of man’s fallen sin nature. If we don’t catch ourselves, we will automatically find ourselves doing this. 

When attacked, instead of creating a defensive fortification where a focus on self forms the foundation stones in our defensive fortress wall, we need to run to the Rock of our Salvation who is our High Tower in times of trouble. David, a man after Elohium’s heart, writes about this many times in his psalms. David shows us to make YHVH and not self the focus when our enemies attack us, and how to find refuge in our personal “God” bubble. A bubble seems a fragile, an almost invisible thing with a very thin wall—something that pops easily. So get that image out of your mind. Instead, think of an invisible force-field that can easily repel any incoming projectile no matter its size, speed or destructive capabilities.

Such a bubble or spiritual force field will shield and protect us from any of our enemy’s attacks. It will insure that we weather the ferocious storms of life that blow against us. In that place, we are relying on the unlimited power and wisdom of YHVH to aid us in our time of need instead of the weak, faulty and deceptive arm of the flesh. The former leads to light and life; the latter leads to darkness and death. The former brings healing and strength; the latter glosses over pain and is merely weakness feigning as strength.

Since each person is different, each one will furnish their “God” bubble differently depending their spiritual orientation and makeup, tastes and interests. In my times of trouble, and most of other times as well, I maintain a spiritual force field around me by which I’m able to repeal spiritual attacks. When attacks happen, I then take refuge in my own personal spiritual bubble. This involves turning to the Scriptures for guidance, wisdom and encouragement. Prayer—talking to Elohim—is a vital component of my spiritual bubble or force field. Often I visualize myself either at the foot of Yeshua’ cross or before the throne of my Heavenly Father. Often I will myself involve hard physical work (to settle my emotions and to help clear my mind, which helps to me to destress and get my mind off the problem, so I can think and pray clearly). Many times, I listen to beautiful and spiritually uplifting music, which again helps me to elevate my spiritual focus. Often I find my own Garden of Eden in nature where I can imbibe in the beauty of Elohim’s creation. There I can talk with the Creator and find healing. To accomplish this, often I will work in my garden. Sometimes I write Elohim-centered psalms and poetry. David wrote many of his psalms in times of distress—even when his life was in danger. This helped him to get his mind off of his circumstances and onto YHVH, who was is salvation and deliverer. Whatever I do, in all cases, I try to get my mind off myself and onto Elohim who is my source of wisdom, hope and guidance, and my ultimate Savior and Deliverer. Often, I imagine myself falling down at the foot of the cross where I find my strength at the feet of Yeshua. I tell myself that if he endured that for me, then I can endure this for him.

For other people, their “God bubble” might be spending time with cherished and caring family members and friends, their spouse, their spiritual family, at church or during the Sabbath and biblical festivals.

This is what my “God” bubble looks like and what helps me to deal with spiritual attacks. What does your “God” bubble look like?

If you don’t have your own “God” bubble, how about making one to help you deal with the pain, stressors and attacks of life?

 

Holiness—It’s not what the church has told you it is!

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Holiness—The Dominant Theme of Leviticus and the Bible 

Holiness IS NOT what the mainstream Christian church has told you it is. Your pastors and Bible teachers have lied to you! The church has largely stripped holiness of its biblical meaning and imposed on it a man-made religious meaning. A study of the book of Leviticus will reveal the true meaning of the word as defined by YHVH Elohim, our Creator, and teaches us how to become holy as he is holy as we will see below.

The focus of Leviticus is holiness and holy living. Holiness is the chief attribute of Elohim and the most defining aspect of his character. It has to do with the fact that Elohim is entirely good and without evil and moral defect and is sinless. This is why the spiritual beings around his heavenly throne are continually crying, “Holy, holy, holy” in his Presence (Isa 6:3; Rev 4:8). This is why one of his titles is The Kadosh One of Israel,which is used more than thirty times in the Tanakh (e.g. 2 Kgs 19:22; Ps 71:22; Isa 1:4; Jer 50:29). This is why the high priest who ministered in the Tabernacle of Moses and later in the temple wore a golden crown or headplate with the words inscribed on it, SET-APARTNESS TO YHVH. Not only was this pointing upward to YHVH’s set-apartness, but man himself is to become holy or set-apart even as YHVH Elohim is set-apart, for we read in the Epistle to the Hebrews that the attribute of holiness is a prerequisite for a man coming into the Presence of Elohim (Heb 12:14).

The Hebrew word for holy and holiness is kadosh, which is defined as “sacredness, consecrated, set-apartness or separateness.” That which is holy or kadosh relates to that which belongs to the sphere of the sacred, godly or heavenly and is distinct or separate from the sphere of the common, profane, defiled or polluted. Everything about Elohim is holy or set-apart compared to man who is completely polluted and defiled by sin and is thus unholy (Jer 17:9; Rom 3:23; Isa 64:6). 

The Tabernacle of Moses had two rooms: the kadosh place and the most kadosh place. The nomenclature of these rooms relates to the chief attribute of Elohim, which is his set-apartness. The tabernacle is represents heaven where YHVH dwells with the most kadosh place representing his throne room. The understanding of this reality may help us to appreciate the ceremonial rituals that YHVH required of the priest in order to enter and to minister in the tabernacle. It is a picture man coming into the heavenly presence of Elohim.

Elohim gave Moses, Aaron, the priests and Levites strict protocols to follow to insure that the tabernacle stay holy and keep from becoming profane, polluted or defiled. This involved caring for and properly handling the building and its furnishings as well as the priestly attire and their bodily, ritualistic and spiritual cleanliness. If these protocols weren’t followed, there were penalties — sometimes involving the death of the violator. If they were followed, the result was a blessed relationship with Elohim.

The requirements for coming into and ministering in the Tabernacle of Moses, the dwelling place of Elohim’s Presence (Exod 25:8) teach us several things. 

First, Elohim is holy and undefiled and is thus transcendent above the earthly and human plane. He is pure, set-apart and undefiled by. 

Second, heaven and the Presence Elohim is a holy and undefiled place. The tabernacle was the earthly dwelling place of Elohim’s Presence (Exod 25:8). It and everything about it was to remain holy or set-apart. Nothing was to defile it. 

Third, maintaining a high standard of holiness with regard to everything pertaining to the tabernacle teaches us that no one can come into the Presence of Elohim without first going through proper protocols to become undefiled. 

Forth, there was a death sentence upon those who refused or neglected to follow these protocols. This teaches man to fear, honor, respect and even to dread Elohim who has the power over life and death. Man cannot come into Elohim’s Presence in a casual, cavalier or arrogant manner in a defiled or polluted state. 

Fifth, the Tabernacle of Moses was a “processing center” to aid man in going from an unholy, polluted and sinful state to progressively becoming more and more holy and sinless. Eventually, man could come to a place — by following YHVH’s protocols of holy living — of intimate fellowship with Elohim. This is pictured by the inner room, or holy of holies, of the tabernacle where the Presence or Kavod of Elohim was dwelt. The holy of holies is representative of Elohim’s heavenly throne room. 

Sixth, man was created in Elohim’s image to have an intimate relation with him and with the capability of reflecting his divine character. When man sinned in the garden, man’s relationship with Elohim was cut off. The Tabernacle of Moses shows man how to deal with the pollution or defilement of sin through blood atonement and the eventual sacrifice of Yeshua on the cross to which all the bloody, sacrificial rituals of the tabernacle pointed. 

Seventh, there is no other way for man to come into the Presence of Elohim except through the protocols that he has established. Man has to recognize his sinfulness, turn away from his state of unholiness or pollution by making the proper sacrifices. He must then turn to and embrace Elohim’s holy or righteous standards for living a sinless life. 

Holiness is the greater message of Leviticus as it relates to the redeemed believer coming into conformity with the exalted and righteous standards of a holy Elohim. This occurs when one recognizes their unholiness or sinfulness, puts their faith in the blood atoning sacrifice of the Lamb of Elohim, Yeshua the Messiah who died on the cross in payment for men’s sins, and then turns from sin by adhering to Elohim’s standards of righteousness as outlined in the Torah and the rest of the Scriptures, and as lived out by Yeshua and his immediate disciples. 

Holiness involves heeding Elohim’s call to become his special and treasured possession by following him and allowing him to separate us from the defilement or pollutions of the heathen nations around us (Lev 20:26; Deut 7:6; 14:2; 26:19).

This message of holiness — and the message of the entire Bible — can be succinctly summed up by Elohim’s loving and longing cry to his people on several occasions to be holy as he is holy (Lev 11:44, 45; 20:7, 26; 1 Pet 1:16). The Torah shows us how to be holy (Lev 20:7–8). The Torah (and the rest of Scripture) shows us that being holy not only involves behavior, but man’s thoughts and attitudes, words and physical cleanliness as well as the observance of holy times (e.g. the Sabbath and biblical festivals), and respect of things that are dedicated to Elohim. Men must learn to make a division or separation between the spheres of the holy and the profane and to keep them separate (Ezek 44:23; 22:26), and to not let the latter pollute the former.

The message of holiness has serious implications for each individual, for as the writer of the Epistle to the Hebrews declares, without holiness, no one will see Elohim (Heb 12:14 cp. Ps 15:2ff).

 

If Yeshua Calls YOU a Priest, Then Act Like One!

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Exodus 28


Scripture reveals that the saints are to be a holy or set-apart (kadosh) priesthood,
not a profane (worldly and polluted) one. Which are you? Kadosh or profane?

YHVH Is Preparing His Saints to Be a Kingdom of Priests

In the Bible, YHVH declared that it was the destiny of the Israelite nation to become a kingdom of priests (Exod 19:6). As such, he commissioned them to become a light to the heathen nations around them and to lead them to YHVH—the one true Elohim (Deut 4:6–8). This is why YHVH in his sovereignty positioned the nation of Israel at the crossroads of the major trade routes of the ancient world—between three continents: Africa, Asia and Europe. Israel did not fulfill this prophetic destiny because of sin and rebellion. They desired to conform their lives to the standards of the wicked nations around them rather than conform to YHVH’s standards of righteousness as revealed in the Torah-law. While ancient Israel failed in its divine mission to evangelize the world, in these last days, through Yeshua the Messiah, YHVH has raised up his people (the Israel of Elohim, Gal 6:16) to be that holy priesthood tasked with spreading the good news of the kingdom of Elohim globally (1 Pet 2:9; Dan 7:18; Rev 1:6; 5:10; 20:6; Isa 66:21). Let us now explore how YOU be a part of fulfilling this divine commission.

First, who are you? Knowing this will enable you to understand your divine calling and mission.

Those who come to faith in Yeshua the Messiah become children of Abraham and are thus Israelites (Rom 4:16; 9:8-11; Gal 3:7, 9, 14, 28-29) who have been grafted in to the olive tree of Israel (Rom 11:11–32); they are the current “Israel of Elohim” (Gal 6:16). Ancient Israel never fulfilled its divine calling to be a kingdom of priests and a light to the nations of the world. YHVH’s calling and purposes for Israel are without repentance (Rom. 11:29). What ancient Israel failed to accomplish because of disobedience, rebellion and faithlessness will be left to grafted in Israel—the one new man in Yeshua the Messiah—to accomplish. Yeshua commissioned his disciples to preach the good news (or gospel) of the kingdom of Elohim to the world (Mark 16:15; Acts 1:8). But more than that, his disciples were to become that kingdom of priests that ancient Israel missed the opportunity to become.

We read in the Testimony of Yeshua (or New Testament) that the saints of YHVH will be called kings and priests (or a kingdom of priests) of YHVH-Yeshua the Messiah and will reign with him during the 1000-year Millennium or Messianic Age.

[T]o him, the one who loves us, who has freed us from our sins at the cost of his blood, who has caused us to be a kingdom, that is, cohanim [priests] for YHVH, his Father… (Rev 1:5–6, CJB)

[At] the cost of blood you ransomed for YHVH persons from every tribe, language, people and nation. You made them into a kingdom for YHVH to rule, cohanim [priests] to serve him and they will rule over the earth. (Rev 5:9–10, CJB)

Blessed and set-apart is anyone who has a part in the first resurrection; over him the second death has no power. On the contrary, they will be cohanim [priests] of YHVH and of Messiah, and they will rule with him for the thousand years. (Rev 20:6, CJB)

During the Millennium, Messiah will be the King of kings. His government will be a theocracy with him, as the High Priest-King, at the head. The children of Israel operated under a theocratic from of government with Moses as the priest-king (he was from the priestly tribe of Levi and was called a king in Deut 33:4-5) as the human head of state. David Stern in his Jewish New Testament Commentary (p. 10) describes the role of the biblical priest to be like that of a prophet and to serve as spokesman and mediator between YHVH and man. The prophet speaks to man on behalf of YHVH, the priest to YHVH on behalf of man. In terms of practical job-description their primary duty was to offer sacrificial animals on the altar.

Of those who will be the priests to reign with Messiah during the Millennium, Christian commentator Matthew Henry says in his commentary on Revelation 1:5-6 that Messiah has made believers kings and priests to YHVH and his Father. As such they overcome the world, mortify sin, govern their own spirits, resist Satan, prevail with YHVH in prayer, and shall judge the world.”

This is an apt description of those who will qualify to become priests in YHVH’s kingdom, but let’s define some words Henry uses in his descriptions. How does Scripture define sin? Sin in its simplest definition is the transgression of YHVH’s Torah-law (1 John 3:4). Henry says that the Saints as priests will “judge the world.” What does this mean? Do you know of any secular judge who makes judgments without following some legal code upon which civil law is based? Of course not. What legal code is Scripture based upon? The Torah-law YHVH gave to the children of Israel through Moses. In numerous places YHVH instructed the priests and kings of that time to rule and judge on the basis of his Torah-law. When they failed to do so YHVH sent prophet after prophet to warn them to turn from their wicked ways and return to following YHVH’s laws. 

What standard of righteousness do you think YHVH’s kings and priests will rule and judge from during the Millennium? There is only one standard of truth outlined in Scripture: that is the Torah (Ps 119:142, 151), which is YHVH’s Torah, which by strict etymological and scriptural definition simply means YHVH’s “instructions, teachings and precepts in righteousness.” Since YHVH’s standards of righteousness do not change, for his character and nature do not change (Mal 3:6) despite what religious men may say or do, it stands to reason that YHVH’s kings and priests will be Torah-obedient set-apart or holy ones (or the saints). In fact, this is how the book of Revelation defines the saints: they keep the Torah-commandments of YHVH and have faith in Yeshua the Messiah (Rev 12:17; 14:12). Yeshua goes on to say in Matthew 5:19 that those who keep his Torah-law will be called the greatest in his kingdom (i.e. they will be kings and priests), while those who do not keep his Torah-law will be called the least in his kingdom. In other words, the higher the level of obedience to Torah the higher will be one’s rewards and responsibilities in YHVH’s kingdom. Yeshua told his disciples that if they loved him they would keep his (Torah) commandments (John 14:15, 21).

The Saints Are Called to Be a Set-apart (Kadosh) Nation

If you have repented of your sins, been washed in the blood of the Lamb and been born of the Holy or Set-apart Spirit (Heb. Ruach haKodesh) you are part of a set-apart priesthood. This is your identity according to Scripture. Get this into your spirit and every day live out the reality of it!

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The 18 Benefits of Studying and Obeying YHVH’s Torah

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The Scriptures reveal that the Torah is much more than a list of dos and don’ts as many people have been led to believe, and is therefore, in their mind, a negative thing. Deuteronomy 4:6 says that the Torah is our wisdom and understanding before the nations of the world. In Deuteronomy 11:8, we learn that the Torah makes us strong. The word strong in Hebrew is chazaq meaning “to be strong, grow strong, to prevail, to be firm, be caught fast, be secure, to grow stout, grow rigid, to restore to strength, give strength, sustain, encourage, make bold, encourage, to repair or to withstand.” This sounds like a good thing!

Here is a list of the other benefits of studying and obeying YHVH’s Torah:

  • The Torah defines what sin (1 John 3:4) and righteousness are (Ps 119:172).
  • The Torah shows us what YHVH expects from man (Deut 10:12–13). 
  • The Torah convicts man of sin or lawlessness and brings us to Yeshua by way of the cross (Gal 3:24).
  • The Torah brings temporal and spiritual rewards; life and blessing when followed; curses when disobeyed (Deut 28; Matt 5:19).
  • Obeying the Torah helps deepen a loving and intimate relationship with YHVH-Yeshua and helps us to abide in Yeshua (John 14:15; 1 John 2:3–6).
  • Obeying the Torah helps us to stay spiritually pure (1 John 3:3–6).
  • Obeying the Torah protects us from the influence of the devil (1 John 3:8).
  • The Torah provides a framework or basis for YHVH’s divine justice or judgment (Deut 17:11; John 12:48; Heb 4:12 cp. Rev 1:16; 2:16; 19:15, 21).
  • The Torah forms the basis for the jurisprudence system of civil government (Deut 17:11).
  • The Torah is heaven’s revelation of divine grace. It reveals how sinful man can be reconciled to a righteous Elohim; it reveals the path of redemption or salvation from slavery to sin through the idea of substitutionary sacrifice. This all points to Yeshua the Messiah, the Redeemer or Savior of the world.
  • The Torah reveals the concept of covenant between YHVH and man involving YHVH’s chosen people—the nation of Israel. Only through covenantal relationship with the Elohim of Israel and by being grafted into the Israel of Elohim can one have eternal life (Eph 2:11–19). 
  • The Torah will guide and keep us on the path of righteousness and lead us into YHVH’s everlasting kingdom and spiritual divine family. It acts as a protective guardrail to keep us on the road leading to eternal life. It keeps man from falling into the spiritual ditches or off the spiritual cliff along the side of the road of life.
  • The Torah is our light in a dark world; the answer to life’s questions and dilemmas (Ps 119:99, 105; Prov 6:23).
  • Through Yeshua the Living Torah, the Torah helps us to become the person that YHVH wants to live with forever. It prepares us to be the spiritual bride of Yeshua (Rev 19:7–8).
  • Obeying the Torah brings us eternal rewards (not eternal life, which is by grace through faith alone, see Eph 2:8) in the world to come (Matt 5:19).
  • Obeying the Torah helps deepen a loving and intimate relationship with YHVH-Yeshua and helps us to abide in Yeshua (John 14:15; 1 John 2:3–6).
  • Obeying the Torah-Word of YHVH helps to perfect YHVH-Yeshua’s love in us (1 John 3:6).
  • The Torah shows us how to love Elohim and our neighbor (Mark 12:29–31).

What Are the 15 Enemies of Torah-Obedience? 

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Rebutting the Entitlement Mentality in the Church

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Who me???

Exodus 19:10, Consecrate them today. 

How to Come Into the Presence of YHVH Elohim

How did Israel, as a bride-to-be, prepare herself to meet with YHVH? How are YHVH’s people now to be preparing themselves for their spiritual marriage with Yeshua? (Compare Exodus 19:10 with Revelation 19:7–9.) What is the righteousness of the saints (mentioned in Rev 19:8)? Righteousness is defined in Psalms 119:172 as, “…all thy [Torah] commandments are righteousness.” If what the Scriptures define as righteousness (i.e. the Torah) was “nailed to the cross,” as is popularly taught, then who is in error? The Scriptures or those who teach against YHVH’s Torah laws? 

Why it important to ask these questions? Simply because popular religious notions as taught by respected religious leaders often get lodged into the thinking of well-meaning people, who then need to ask themselves whether these notions line up with Scripture or not (see 1 Thess 5:21 cp. Acts 17:11). As the serious Bible student will soon discover, often what is taught in churches does not line up with the Word of Elohim. By studying the Bible assiduously, including the lives of those who have gone before us as recorded in Scripture, the Word of Elohim, including the chronicles of the lives of those recorded within its pages, can become a mirror in which we can view our own lives. Let us now pursue this trail to see where it leads.

Discussion A. Why is it essential to study the example of the children of Israel preparing themselves to come into the presence of YHVH in Exodus 19? After all, if Yeshua did it all for us, we can just come boldly before the Father’s throne anytime, anyway we want, right (Heb 4:16)?

Let’s explore this concept a little to see what the Bible has to say about it.

Paul says in I Corinthians 10:11,

Now all these things happened to them [i.e. the children of Israel] as examples, and they were written for our admonition, upon whom the ends of the ages have come. (See also Rom 15:4.)

The writer of Hebrews has something similar to say in his prefatory remarks to his statement in Hebrews 4:16 about coming boldly before the throne of YHVH through the merits of the sinless righteousness of Yeshua our High Priest. In the preceding several verses, the author draws upon the example of the children of Israel (Heb 4:1–10) as an example for us not to follow. They were a faithless and disobedient lot in that they rebelled against the Torah-word of Elohim.

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Who and what is a priest? YOU?!

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Genesis 14:8, Priest. (Heb.cohen). The Meaning of the Term Cohen Explored. This is the first occurrence of this Hebrew word in Scripture. According to The Theological Wordbook of the Old Testament (or The TWOT), the exact etymological meaning of cohen is unknown since it underlying verbal root does not appear in the Tanakh. 

However, in light of the usage of the word cohen in the Bible, the verbal root is assumed to mean “serving as minister.” This is because the Bible uses cohen not only in reference to those who served in ecclesiastically (as in the Levitical priesthood), but also those who were the first born (or patriarchal) and spiritual heads of their families (Exod 19:22). A cohen could also refer to non-Levitical spiritual ministers (e.g. Melchizekek in Gen 14:8 and Jethro in Exod 2:16; 18:1). The word was also used of those holding ministry offices in a secular or civil government (1 Kgs 4:5; 20:26; 1 Chron 18:16, 17). Truthfully, it is not known whether some of these government officials were actual descendant of Aaron or not such as Ira the Jairite, who was David’s chief minister or cohen (2 Sam 20:26). In at least one case, cohen is used in reference to the sons of King David who served as officials in his administration (2 Sam 8:18), although, as The TWOT points out, the Hebrew of the MS may be in error since the LXX fails to include the term cohen in this verse. 

Moreover, in a sense, all Israel were priests (Exod 19:6), or at least that was to be their spiritual destiny presuming they served YHVH faithfully and did not forget his Torah-law (Hos 4:6). The Bible’s looser designation of the term priest to include non-Levites, and eventually and potentially all Israelites prefigures the eventual royal priesthood of all believers as predicted in Exodus 19:6 and Isaiah 66:21 and was carried forth to its prophetic fulfillment by the apostolic writers to include all Israelites (1 Pet 2:9; Rev 1:6; 5:10; 20:6). who are “the Israel of Elohim (Gal 6:16).

Below is an article that I wrote nearly 20 years ago as I was just starting out as a congregational pastor. This was one of the first article that I wrote and published on our near Hoshana Rabbah website. It is still as relevant now as it was then, for the Word of Elohim is timeless, his Truth and standards of righteousness never change and human nature remains the same.

If Yeshua Calls You a Priest, Then Act Like One!

Scripture reveals that the saints are to be a holy or set-apart (kadosh) priesthood, not a profane (worldly and polluted) one. Which are you? Kadosh or profane?

YHVH Is Preparing His Saints to Be a Kingdom of Priests

In the Bible, YHVH declared that it was the destiny of the Israelite nation to become a kingdom of priests (Exod 19:6). As such, he commissioned them to become a light to the heathen nations around them and to lead them to YHVH—the one true Elohim (Deut 4:6–8). This is why YHVH in his sovereignty positioned the nation of Israel at the crossroads of the major trade routes of the ancient world—between three continents: Africa, Asia and Europe. Israel did not fulfill this prophetic destiny because of sin and rebellion. They desired to conform their lives to the standards of the wicked nations around them rather than conform to YHVH’s standards of righteousness as revealed in the Torah-law. 

Those who come to faith in Yeshua the Messiah become children of Abraham and are thus Israelites (Rom 4:16; 9:8-11; Gal 3:7, 9, 14, 28-29) who have been grafted in to the olive tree of Israel (Rom 11:11–32); they are the current “Israel of Elohim” (Gal 6:16). Ancient Israel never fulfilled its divine calling to be a kingdom of priests and a light to the nations of the world. YHVH’s calling and purposes for Israel are without repentance (Rom. 11:29). What ancient Israel failed to accomplish because of disobedience, rebellion and faithlessness will be left to grafted in Israel—the one new man in Yeshua the Messiah—to accomplish. Yeshua commissioned his disciples to preach the good news (or gospel) of the kingdom of Elohim to the world (Mark 16:15; Acts 1:8). But more than that, his disciples were to become that kingdom of priests that ancient Israel missed the opportunity to become.

We read in the Testimony of Yeshua (or New Testament) that the saints of YHVH will be called kings and priests (or a kingdom of priests) of YHVH-Yeshua the Messiah and will reign with him during the 1000-year Millennium or Messianic Age.

…[T]o him, the one who loves us, who has freed us from our sins at the cost of his blood, who has caused us to be a kingdom, that is, cohanim [priests] for YHVH, his Father… (Rev 1:5–6, CJB)

…[At] the cost of blood you ransomed for YHVH persons from every tribe, language, people and nation. You made them into a kingdom for YHVH to rule, cohanim [priests] to serve him and they will rule over the earth. (Rev 5:9–10, CJB)

Blessed and set-apart is anyone who has a part in the first resurrection; over him the second death has no power. On the contrary, they will be cohanim [priests] of YHVH and of Messiah, and they will rule with him for the thousand years. (Rev 20:6, CJB)

During the Millennium, Messiah will be the King of kings. His government will be a theocracy with him, as the High Priest-King, at the head. The children of Israel operated under a theocratic from of government with Moses as the priest-king (he was from the priestly tribe of Levi and was called a king in Deut 33:4-5) as the human head of state. David Stern in his Jewish New Testament Commentary (p. 10) describes the role of the biblical priest to be like that of a prophet and to serve as spokesman and mediator between YHVH and man. The prophet speaks to man on behalf of YHVH, the priest to YHVH on behalf of man. In terms of practical job-description their primary duty was to offer sacrificial animals on the altar.

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More Tools for Coping With the Craziness of the World Around Us—Meditations on Psalms 26 and 27

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Psalm 26

Psalm 26:4–5, I have not sat. We must be careful about building friendship relationships with idolators (those who don’t put Elohim first in their lives) or hypocrites (those who claim to put Elohim first, but their actions speak otherwise), for in reality, they’re both idolators. Why must we carefully choose who our friends are? Because “evil company corrupts good habits” (1 Cor 15:33). The world doesn’t understand why the righteous want nothing to do with the wicked. As Scripture says, “In regard to these, they [the heathen] think it strange that you do not run with them in the same flood of dissipation, speaking evil of you”(1 Pet 4:4).

In the Bible and in reality, there are only two groups of people on earth: those who are part of the Israel of Elohim (Gsl 6:16) or the commonwealth or nation of redeemed Israel (Eph 2:11–19), and those who are Gentiles or heathens. This fact translates into two realities on the ground for the saint: those around us who are in a relationship with Yeshua the Messiah are our brethren and members of our spiritual, forever family, and those who are not. With regard to the latter group, those therein are part of the saints’ mission field, and it is our responsibility to share the gospel with them in hopes of bringing them into a relationship with Yeshua. In reality, they are not our spiritual family and therefore cannot be part of our inner circle of friends, otherwise, they will drag us down spiritually as 1 Corinthians 15:33 warns us against. James and John address this issue directly and succinctly:

Adulterers and adulteresses! Do you not know that friendship with the world is enmity with Elohim? Whoever therefore wants to be a friend of the world makes himself an enemy of Elohim. (Jas 4:4)

Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. (1 John 2:15)

Psalm 27

Psalm 27:1–14, The Jews traditionally read this psalm during the month of Elul (the sixth month) just before the fall biblical feasts of the seventh month, since they are eluded to therein. These elusions include

Verse 5: pavillion is suk, the root word for sukkah (relating to Sukkot or the Feast of Tabernacles).

Verse 5: ohel means “tabernacle” (also relating to Sukkot or the Feast of Tabernacles).

Verse 6: sacrifice [of joy]. Sacrifices of joy are the thanksgiving, love and peace offerings made to YHVH during the biblical pilgrimage feasts to the tabernacle of Elohim (ohel, v. 5; (this refers to all the fall feast of Atonement, Trumpets, Tabernacles and the Eighth Day).

Verse 6: joy is teruah (this directly refers to Yom Teruah or the Day of Trumpets and indirectly to the other fall feasts).

Psalm 27:1, My light…salvation…fear…strength of my life. What more does a person need? The saint has the light of Yeshua and the Word of Elohim (these are synonymous) to guide him in the gross or thick spiritual darkness of this world. He also has the divine promise of salvation or deliverance from any and every enemy that would come against him to kill, steal and destroy including death, which is the ultimate enemy. Finally he has the divine strength or power of the Creator at work in his life through the indwelling presence of the Spirit of Elohim in all areas of his life. Beyond this, there is nothing to fear in this life. In fact, many times I have quoted this verse and applied it to a particular part of my body that needed healing, and I have received divine healing. For example, as I was writing this, I humbly, yet boldly declared this promise over a pain in my back, and I was instantly healed. I now don’t have to go to the chiropractor. HalleluYah!

Psalm 27:2, Enemies…foes. Too often when reading scriptures that contains these words, we assign a person or name them. But consider this: Our foe or enemy may be a situation or condition (e.g. a health condition, emotional distress, financial problems, difficult life circumstances [e.g. flood, fire, drought, weather conditions]), or a demonic spirit entity that is behind a person or situation that is our enemy. Moreover, our enemy may be our own sinful condition or wrong attitudes, and we are now reaping the deleterious consequences thereof. So before automatically blaming someone else for our problems and the consequences thereof in our lives, let’s rethink who are what our enemies may really be.

Psalm 27:4, Dwell in the house of YHVH. How does one dwell in the house of YHVH all the days of one’s life? Is this merely hyperbolic, fanciful thinking and rhetoric on the part of the psalmist, or is it actually possible to do? Obviously as physical humans, we are confined to life on this earth while living in the earth suite of  our physical bodies. At the same time, we are seated with Yeshua in heavenly places (Eph 2:6), and our affections are on heavenly things (Col 3:2); therefore, we exist in two realities or dimensions at the same time: an earthly physical dimension and a heavenly or spiritual dimension. How? Simply this: We are a tripartite being of spirit, soul and body (1 Thess 5:23). Though the body part of is confined to this earth, our soul (mind, will and emotions) and spirit can operate from and in the spiritual dimension of heaven through our relationship with Elohim through Yeshua and through the power of his word and Spirit. We can allow the Spirit to operate through us and direct and guide everything that we do, say and think, and in so doing, we are dwelling in the house or family (Heb. bayith) of YHVH, while, in a sense, temporarily living abroad on this earth away from the real home of our Father’s heavenly house, which in due time at the end of this age is coming to this earth. Amein and halleluYah!

To behold. Literally to see as a seer in an ecstatic state, to perceive by experience or with intelligence. (See also Ps 63:12.) There is more than one way to come into contact with the beauty, favor, delightfulness or pleasantries of YHVH. 

To inquire in his temple. The psalmist talks about going into the tabernacle to encounter YHVH. Since there is no longer a physical tabernacle in which the saints can go to seek YHVH, where do they now go? 

The saint is the tabernacle or temple of the Spirit of Elohim (1 Cor 3:16; 2 Cor 6:16), and the Spirit dwells in one’s personal spirit. This means that one must go inside himself to seek and behold beauty of YHVH. Perhaps this is “the secret [or the covered, private, hidden or protected] place” to which the writer makes reference in v. 5.

Psalm 27:5, In the time of trouble. The house of YHVH (as discussed in my commentary on the previous verse) is the place where YHVH will hide his saints in the time of trouble. If one fails to make the house of YHVH a place of refuge during trouble-free times, how can expect to know anything about this secret place of YHVH much less go there or rely on it during troublesome times?

Set me high upon a rock. In the secret place of YHVH (which in other places I refer to as my “God-bubble” or “the spiritual force field” that surrounds me, or which the psalmist elsewhere refers to as taking refuge under the wings of the Almighty), we will find a mighty and solid rock on which to stand during times of trouble. That Rock is Yeshua our Savior, the Written and Living Word of Elohim.

Psalm 27:4, 8, Inquire…seek. Literally “look for, consider or reflect.” Such an effort takes time and energy to do, and to accomplish, one must quiet down the rambunctiousness of the soul (the mind, will and emotions), so that one’s inner man or personal spirit can rise up and speak as it is informed and directed by the Spirit of Elohim.