Category Archives: The Saints

Natan’s Commentary Notes on Numbers 8–11: The Menorah, Silver Trumpets & Glory Cloud

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Numbers 8

Numbers 8:2, The menorah. The phrase toward the face of the menorah is an interesting one. The Jewish sages teach that the three wicks on the right and the three on the left were all directed toward the menorah’s central stem, thus concentrating light toward the center. The menorah symbolized that YHVH is the Source of all light (The ArtScroll Stone Edition Chumash, p. 775). What are the connotations of this for a believer in Yeshua? How did Yeshua describe himself? (See John 8:12; 9:5.) Moreover, what did he mean when he said that “I am the vine and you are the branches?” (John 15:5) What does this mean and how is this pointing to a type of human menorah? Now relate this to the seven Messianic assemblies of Revelation 2 and 3 being likened to menorahs (Rev 1:13, 20). Is Yeshua the center of all that we do? Do we place all of our focus on him? Can we say, as the Apostle Paul did, that “in him we live and move and have our being” (Acts 17:28)? Does the power of his resurrected life and anointing flow through you even as oil was in the menorah and sap flows through a tree to its branches?

Redeemed Israelites Are That Menorah

The Scriptures plainly states that Yeshua and his body of followers are likened to a tree of which the seven-branched menorah that adorned the mishkan (tabernacle) in the wilderness as well as the sanctuary of Solomon’s Temple is a picture. Furthermore, remember what Yeshua said in John 15:5? “I am the vine and you are the branches …” This is a perfect picture of the menorah, which has a central trunk with six (the number representing man) branches growing out of the trunk. Remember what Yeshua said in Matthew 5:14–15, that his followers were to be lights upon a lampstand on a hill for all the world to see—a clear allusion in the mind of anyone in Yeshua’s audience to the temple’s menorah (which was upon the Temple Mount like a light on a hill).

Additionally, when a redeemed believer in and follower of Yeshua is in a sacred state of worshipping his Master and Savior, he will often lift his arms heavenward. Not only is this the universal sign of surrender (in this case to one’s Heavenly Master), but when we lift our hands our bodies are actually forming a human menorah. By doing this, in worship we are acting out what we are—a lampstand to the world radiating forth the good news of the truth and love of Yeshua.

In fact, The Scriptures shows us that the menorah, and not the cross, is the symbol of Yeshua’s spiritual body of believers. We see this in Revelation 1:12, 20 and 2:1 where the seven congregations are symbolized as a seven-branched menorah! The menorah here is the symbol of the congregation of redeemed believers.

Though the cross is representative of the redemptive work Yeshua accomplished on our behalf, it is not the symbol of the body of believers, commonly called the “church,” but the menorah is! Furthermore, in Jewish thought, the menorah is analogous to an olive tree (the ancient temple menorah was constructed of hollow tubes of solid gold filled with olive oil that burned when lit), to which the Apostle Paul makes reference in Romans 11, as representing the tree of life (which ultimately represents Yeshua) into which all must be grafted if they are to be part the spiritual body of Yeshua and have his eternal life.

Numbers 8:10, The children of Israel shall lay their hands. By this act, the Israelites were affirming on earth YHVH’s choice of the Levites as the tribe who would minister to him in the tabernacle by assisting those of the Aaronic priesthood. When did YHVH chose the Levites to serve him? (See Exod 32:29, read the preceding verses for context; cp. Num 8:18–19.) Are there examples in the Testimony of Yeshua of the congregation of redeemed Israelites laying hands on individuals who had been chosen to serve YHVH in some special way? (Read Acts 6:1–6; 13:1–3.) What was a key element in the choosing of these spiritual vessels? (Note Acts 6:3; 13:3.)

Numbers 8:24, From twenty-five years old. A young Levite went into a five year training period starting at age 25. How long did this apprenticeship last and when did he begin ministering as full-fledged Levite? (See Num 4:23; , 30,35,39.) Can you recall other biblical examples of YHVH preparing his servants for leadership by passing them through a period of time of spiritual training and refinement? Let’s test your knowledge of Bible trivia how long did Moses, Joshua, Samuel, David, the 12 disciples, and Paul spend in YHVH’s apprenticeship program before being launched into ministry? YHVH’s qualifications for ministry leaders are stringent and are not to be trivialized. The same is true for leaders in the congregation of redeemed Israelites. (Review 1 Tim 3:1–7; Tit 1:5–9.)

Numbers 9

Numbers 9:1–14, The Second Passover. Here we see contrasted those who are not able to keep the Passover, but it is in their heart to do so, while the second group are able to keep the Passover, but don’t want to. To the first group, YHVH is gracious and makes allowances for them through the spirit of the law, while to the second group, the penalty is banishment from Israel.

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First Peter 1 and 2 on Holiness and the Priesthood of All Believers

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1 Peter 1

1 Peter 1:2, Sprinkling of blood. Also see Matt 26:28; Eph 1:7; Heb 9:12;10:19–22; 12:24; 1 Pet 1:19; 1 Jhn 1:9; Rev 1:5.

1 Peter 1:5, Salvation…revealed in the last time. Likely Peter has Yeshua in view here, since the name Yeshua means “salvation.”

1 Peter 1:11, Spirit of Messiah…He. This is a faulty if not disingenuous translation. Spirit in the Greek is a neutered gender noun, so He should properly be translated as It. This is not the only place where the NT translators, trying to push the masculine gender of the Ruach haKodesh, have mistranslated Scripture. See also Acts 8:16 and 1 Cor 12:11.

1 Peter 1:16, Be holy, for I am holy. See Lev 11:44; see also Exod 22:31; Lev 11:45; 19:2; 20:7, 26; 21:28; 1 Pet 1:16 

How Do YOU Become Holy?

How does a person become holy? Does holy water make you holy? Does a robed priest sporting a goofy headdress and wearing a giant charm around his pencil thin neck while waving his gaunt and delicate hand over you make you holy? Does stepping into a gilded and ornately decorated church and performing some religious mumbo-jumbo exercise make you holy? NO! The Bible declares how a person becomes holy, and it is NOT what most people think! It has to do with lifestyle and obedience, NOT religiosity!

For starters, most well-meaning but deceived folks do not even know what the word holy means. It comes from the Hebrew word kadash, a verb meaning “to be pure, undefiled, unpolluted, set-apart or sanctified.” The Hebrew word kodesh is the biblical adjective to describe Elohim who is totally pure and sinless and without any pollution or defilement. Kodesh also describes those things which YHVH has made holy or declared to be holy such as certain times (such as his Sabbath and feasts), certain places (such as the Tabernacle of Moses), and certain people (such as his priests and saints). No matter how elaborate and convincing the efforts humans cannot make or declare anything holy regardless of the ceremonialism and religious activities. These efforts are merely futile, vain and, quite frankly, laughable! Many unbelieving pagans see this religious charade for what it is and are not convinced. Some even mock and scorn such efforts. Religiosity is NOT the way to bring people to Elohim—to bring unholy man into the presence of a holy Elohim.

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The Tabernacle of Moses and the Deification or Theosis of Man

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The Tabernacle of Moses from its front to back represents one’s progression in their spiritual journey starting with their initial salvation leading to the glorification of the physical body and eternal life in YHVH’s eternal spiritual kingdom. Entering through the front door of the tabernacle and progressing to the holy of holies is from the human perspective as one moves toward Elohim; it is the perspective of moving from the human to the spiritual plane of existence or that of the earthbound looking heavenward. 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 was different. It was from the inside looking out, or from heaven looking downward. We will discus the contrasting viewpoints between the human and divine in a moment.

In the outer court of the tabernacle, all the rituals and furnishings 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 Spirit—or life in a spiritual relationship with Elohim subsequent to one’s taking the beginning steps in the salvation process. The outer court speaks of basic salvation for the redeemed believer in Yeshua, while the holy place speaks of spiritual growth and maturity, of moving 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—body, soul and spirit (1 Thess 5:23). The tabernacle’s outer court seems to relate more to the physical or bodily realm of the person, while the holy place speaks more of 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). 

As noted earlier, this forward progression 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 has to 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. When a person initially comes into a spiritual relationship with his Creator, YHVH first regenerates the person spiritually by putting his Set-Apart Spirit in the spirit of the person. In a sense, if the tabernacle is a picture of the tripartite subdivision of a person’s life (body, soul and spirit), then YHVH starts working from the inside out in one’s personal spirit, which is one’s personal holy of holies that is inside of them, if you will. From there, the Set-Apart Spirit goes to work on the person’s soul (mind, will and emotions) to transform it spiritually into the image of Yeshua (Rom 8:28–29). This process will last a person’s lifetime. Finally, at the resurrection at Yeshua’s second coming, the saint’s will receive their redeemed and glorified or god-like body (1 John 3:1–2). At this time, they will become full-fledged, immortal spirit-children of Elohim (John 1:12). Though the Bible teaches that humans can become sons of Elohim and be like him as part of his divine family, man will never be equivalent to Elohim in a full 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 process of man going from being a physical and human creature to becoming an immortal and glorified child of the Most High, in theological terms, is called theosis. This is an ancient Christian concept that is still held by the Eastern Orthodox 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 him spiritually. 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—becoming part of the family of Elohim as a child of Elohim (John 10:34; Ps 82:1; 1 John 3:1–3).

This is our theosis, that as the Ruach haKodesh (the Set-Apart Spirit) identified Yeshua as the Son of Elohim at his baptism, so we take the first steps of becoming a son of Elohim at our baptism when we become a new creation through Yeshua and the work of the Set-Apart Spirit (Gal 2:20; 2 Cor 5:17). At that time, one is begotten into the family of Elohim, and when one receives one’s glorified body at the resurrection one will be fully born or 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 (1 John 3:1–3).

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.

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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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The Faith of the Saint and the Protective Faithfulness of Elohim—Meditations on Psalm 17

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Psalm 17:3, In the night. That is, in times of trials, afflictions and difficulties. During times of adversity, YHVH tests us by viewing our reactions to this difficulties, and to determine the true state and contents of our heart. The true mettle of a person, that is, the contents of their heart is revealed only during times of duress and when things are not going well. The question is this: when tested, will we walk in the Spirit and manifest the fruit of the Spirit or react carnally and manifest the works of the flesh (Gal 5:16–26)? These times of darkness and testing that befall each of us from time to time is often referred to as “the dark night of the soul”; they either make or break us. Jacob encountered such a time when he wrestled with the Messenger of Elohim in Genesis 32 and came out a changed man with a new spiritual identity. Yeshua went through a similar experience in the Garden of Gethsemane just prior to his crucifixion. 

Psalm 17:4, The destroyer. This can be taken as a reference to Satan who comes to kill, steal and destroy. The Hebrew word for destroyer is pereets and taken in context with its verbal root means “one who destroys by dividing violently and then robbing, that is, one who divides and conquers.” The tactics of this enemy and his human minions have never changed from then until now.

Psalm 17:8, Apple of your eye. In Hebrew, this verse literally reads “Guard [Heb. shamar] me like the little man or the pupil daughter [Heb. bat] of the eye.” Apple is the Hebrew word ‘ıyshôn literally meaning “little man of the eye [according to Gesenius and The Artscroll Tanach Series Tehilim/Psalms Commentary] or pupil.” This is because when one looks at another person, the image of a little person is visible on the pupil like a reflection in a mirror. Eye is the generic Hebrew word ayin. The idea of the little man in the eye is beautiful and poetic imagery that captures the desires of the psalmist that the Creator would keep his image in his eye (i.e. the Big “Man” or Elohim is keeping the little man or the saint in is eyesight) continually or that Elohim would guard him as he goes through life as a father does his own daughter. 

The expression “the apple of his eye” is now an English idiom meaning “to view a person favorably, to care deeply for them and to cherish them in one’s heart.” 

This same expression is also found in Deuteronomy 32:10 where YHVH views the people of Israel as the apple of his eye. Although Elohim loves the whole world in a generic sense (John 3:16), and desires that every person be saved (1 Tim 2:4; 2 Pet 3:9), he refers to no other people but Israel as the apple of his eye. 

It can also be presumed (as Matthew Henry notes) that Elohim will tenderly keep or protect those as the apple of his eye who keep or guard his commandments as the apple of their eye (Prov 7:2). That is to say, when we obey YHVH’s commandments, we automatically put ourselves under his protection or under the shadow of his wings as Psalm 17:8 suggests (see also Ps 91:4 and Matt 23:37).

Psalm 17:14–15, Men of the world…When I awake. Here the psalmist juxtaposes those who make material achievements their chief goal in life as opposed to those who seek first the kingdom of Elohim and his righteousness. The former have their reward in the physical life, while the latter have a greater reward to come in the next life when they awaken from death in the likeness of Elohim as possessors of immortality.

Belly…hidden treasure. The belly here is a reference to the womb, and hidden treasure literally means “that which is hidden, covered over or protected.” This is a clear reference to babies in the womb, which are a treasured gift that heaven gives to both the wicked and to the righteous alike. Those who murder their children through abortion or neglect or abandon these little divinely granted treasures are literally spurning or rejecting Elohim’s gift to them—a grave affront to the Almighty and his generosity to be sure!

Psalm 17:15, When I awake. This is one of the most notable passages in the Tanakh proving the validity of the concept of the resurrection of the righteous dead. Here David expresses his faith in the hope of the dead saints to eternal glory in the Presence of YHVH’s in his eternal kingdom. Corollary scriptures to this include Ps 16:10–11 and 1 John 3:1–3.

The Rapture of People out of the world
 

Who Is the Bride of Yeshua?

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John the apostle in the book of Revelation (Rev 19:7) says that the wife of Yeshua has made herself ready for him. Who will be the bride or wife of Yeshua the Messiah?

In a general sense, all redeemed believers are the bride of Yeshua—or more correctly, have the potential to be the bride of Yeshua. Paul assumed this (2 Cor 11:2–3). All redeemed believers are presently betrothed to Yeshua. Yet not all believers will become the wife of Yeshua (Matt 25, the Parable of the 10 Virgins). Some will remain pure and undefiled by being faithful to YHVH’s Torah Word, and others will fornicate with the world by being faithful to some of YHVH’s Torah, but by also following foreign or pagan gods and lovers. Only virgins who have not defiled themselves with “men” (a biblical metaphor for spiritual fornication with the world) will be eligible to be the bride of Yeshua. These are the 144,000 mentioned in the Book of Revelation (Rev 14:4). These are the true saints—the set-apart or holy ones, who adhere to the Torah and to Yeshua the Messiah (Rev 14:12). The church of Yeshua is currently being tested or refined and the wheat and tares are being separated. Yeshua wants a pure bride. Judgment begins first at the “house” of Elohim (1 Pet 4:17).

Like the law of the jealous husband who suspects his wife of adultery discussed in the Torah (Num 5:11–31), the faithfulness of all believers will be tested. In the end times, all the saints will go through tribulation and the great tribulation, but only the betrothed bride who is guilty of adultery will go through the wrath of Elohim. Those saints who refuse to walk in Torah and who are guilty of Torahlessness will be rejected of Yeshua because they didn’t know him intimately (Matt 7:21–23). We know YHVH intimately by keeping his Torah-commands (1 John 2:6–7). The wrath of Elohim are the bitter waters that the adulterous bride of YHVH will have to swallow (cp. Num 5:11–31). Like the wife suspected of adultery, all who will follow Yeshua must eat the words of Torah. For those who have been faithful to Torah, which is their marriage vows, Torah is sweet like honey. To those who have not been faithful, the judgments Torah spells out for those not being faithful to the curses for Torah-disobedience will be like bitter waters in their belly. In Revelation 10 (cp. Ezek 2:8–10; 3:1–3), John eats a little book. Is this Torah, which specifies curses that come upon all those who sin by violating it (1 John 3:4)? When we love Yeshua by obeying YHVH’s (John 14:15), they will be sweet like honey to us (Ps 119:103), since we don’t come under the curses they specify for disobedience. Torah-obedience brings blessings in this life and the next life; Torah is life (Deut 30:19), and Yeshua is the Living Torah incarnate (1 John 1:1, 14) and he is life (John 14:6).

In conjunction with the end times wrath of Elohim that will come upon this world due to Toralessness are the Elohim’s seven thunders judgments (Rev 10:3–4), which are possibly YHVH’s wrath upon a Torahless bride and world. Leviticus speaks of four sets of seven judgments that would come upon YHVH’s people who turned away from Torah (Lev 26:14ff). Similarly, the book of Revelation reveals that in the end days four series of judgments that will come upon the world. They are the seven seals, the seven trumpets, the seven thunders, and the seven bowl judgments.

At the same time in the last days, there will be a remnant on earth who have heeded the call of Elohim to remember the good ancient paths of Torah (Jer 6:16), and whose hearts have turned back to the fathers of their faith in the end days before the day of YHVH’s wrath and who are remembering Torah (Mal 4:3–6).

Those people who are heeding the call of Elohim through his Spirit to return to the ancient paths are those who have turned back to the biblical Hebraic faith and have reconnected to spiritual root of Israel—to the spiritual fathers of their faith. They’ve rediscovered their tribal and spiritual identity as grafted in (Rom 11:11–32), as redeemed, one new man and non-Gentile Israelites (Eph 2:11–19)—as the Israel of Elohim (Gal 6:16). These saints have chosen to begin living like Israelites. They understand the Jewishness of Yeshua and want to be Jewish like him and pleasing to him (John 14:15). They want to know YHVH more deeply by keeping his commandments (1 John 2:3–6), and they are putting on robes of righteousness, which is Torah-obedience (Rev 19:6–7)

These end time saints are part of the John the Baptist, Elijah forerunner generation of royal Melchizedek priests under Yeshua (1 Pet 2:9; Heb 7), and kings in training who are helping to prepare the way for Yeshua.

They saints are the wise virgins who have awakened with oil in their lamps. Oil represents Torah and the anointing of YHVH’s Spirit. Without the Torah and the anointing of YHVH’s Spirit in our lives, there will be no Torah-light.

These called out ones have left off their lukewarm, deaf, naked and blind ways of a Torahless and Laodicean lukewarm church and have opened the door to the real Jewish Yeshua to come into their lives; they have exchanged a paganized, Greco-Roman Jesus for their the real Hebraic Yeshua. To be the bride of Yeshua, you must truly know him, not merely know about him through the eyes of a cultural Christianity, Christo-pagan paradigm.

The bride of Yeshua will fit the definition of the end time saints: They will be Torah observant and have the faith of Yeshua (Rev 12:17; 14:12).

Scripture likens redeemed believers to a virgin (2 Cor 11:2). Some believers are wise virgins, and some are foolish virgins (Matt 25:1–13). There will be different levels of rewards in the kingdom of Elohim; some of the virgins will be least in the kingdom and some will be the greatest in the kingdom depending on their Torah-obedience level (Matt 5:19). Which one are you? 

Now is the time to ask yourself this questions—are you a wise or a foolish virgin? Do you want to be the least or the greatest in the kingdom of Elohim under King Yeshua the Messiah? Now is the time for each person to judge himself or herself before the refining fires of YHVH’s judgment forcefully reveal the building materials of each person’s spiritual house whether it be wood, hay and stubble, or gold, silver and precious stones (1 Cor 3:12–13).