Category Archives: Yeshua/Jesus

Nathan’s Commentary on Parashat Terumah Exodus 25:1–27:19

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Exodus 25

The Grander Picture of the Tabernacle of Moses and Man’s Ultimate Destiny

Exodus chapter 25 and onward contains YHVH’s instructions to Israel to build a tabernacle or sanctuary so, in his own words, “I may dwell among them” (Exod 25:8). Is the construction of an elaborate tent in the desert merely a quaint, archaic and irrelevant historical event that occurred millennia ago, or is there a larger prophetic picture here that points to something much grander that relates to you and me? The answer to the latter question is a most definite and emphatic, “Yes!”

As a historical, contextual backdrop, let us first step back to the beginning of man’s creation. At that time,  YHVH Elohim formed man in his image for the purpose of raising up a family of glorified sons and daughters to become like him, and to live with him forever in a glorified and elevated state of existence. To that end, he placed the first humans in an idyllic garden where he could walk and commune with them in the cool of the day—symbolic of a state of restful or comfortable and relaxed communion. Sadly, this one-on-one relationship did not last long, and man was thrust out of the garden (symbolic of YHVH’s dwelling place on earth) because of sin and the lack of man’s holiness without which no man can enter into much less remain in the presence of the holy (set-apart), perfect and sinless YHVH Elohim. 

Moving forward in time, some 3,500 years later in the time of Moses, we arrive at the time where YHVH instructed the children of Israel to build another dwelling place for him that he might abide with his people once more. Instead of a garden, this was a movable tent called the Tabernacle of Moses, which contained a special room called the holy of holies. It was in this one spot where YHVH desired to dwell on earth again with his human children. 

But there is one caveat. One cannot merely go blithely, casually or cavalierly waltzing into the holy presence of YHVH in a state of sinful impurity or unholiness. After all, would a person in their right mind deign to march into the presence of the pope, king of England or the Oval Office of the White House unwashed wearing filthy jeans and a holey T-shirt? This would be unthinkable. How much more then the Creator of the universe? No. There is a process of spiritual cleansing that must first occur and the tabernacle (along with the seven biblical feasts) reveals a seven step process, which is YHVH’s plan of redemption or salvation for man, for man to join in holy communion with a holy Elohim. 

The tabernacle that YHVH commissioned the Israelites to construct was literally a giant, demonstrative and interactive gospel tract showing man the way to his Father in heaven. It was (and still is) a symbolic and metaphorical picture of the transformational cleansing process required to go from a state of spiritual uncleanliness to purity with the ever-present help of Yeshua the Messiah who came to show man the way to his Father in heaven (John 14:6). Amazingly, the tabernacle is also a picture of each of us, who, if we are willing, can follow Yeshua step-by-step into the presence of our holy (pure and sinless) Father in heaven. 

To be sure, YHVH desires a personal relationship not only with corporate Israel, but also with each of us individually. Elohim’s chosen people, the nation of Israel, is comprised of individual entities each with their own unque relationship with the Creator. Coming into the inner sanctum of the holy of holies in the tabernacle (representative of YHVH’s heavenly throne room) should be the ultimate goal of each person, and it is YHVH’s highest desires and plan to lead each of us into his presence by way of Yeshua his Son, who is the way, the truth and the life and the only way to the Father (John 14:6). 

The transformational of process of spiritual cleansing begins occurring when one comes to faith in Yeshua, repents of one’s sin, and then allows the Holy Spirit to commence a miraculous spiritual work on the inside of each of us. The Tabernacle of Moses is the three-dimensional gospel tract that outlines the progressive steps in this cleansing process that ultimately transforms a person into the higher and ultimate dimensions of a spiritual reality that is beyond that of this physical existence. Moreover, the tabernacle outlines the steps required for the indwelling presence of YHVH’s Spirit which activates our personal spirit that resides deep inside of us thus drawing us upward to our Father in heaven. As such, we literally become a living Tabernacle of Moses or, as Paul characterizes it, a temple of the Holy Spirit. This is a mystery that few humans, including Christians, understand, but that has been hidden in plain sight in our Bibles for thousands of years!

To the degree that we allow YHVH to work in us, to cleanse and refine us, is to the degree that we advance along the progressive steps upward toward our Father in heaven as outlined in the Tabernacle of Moses. 

If we will be honest with ourselves, most of us are not as far along in this process as we think. There for YHVH’s grace go each of us! But at least we have the road map of the tabernacle to show us the way onward and upward. There are no shortcuts to Elohim, and this journey will take a lifetime, and even then, each of us will still need the grace of Elohim as well as the imputed righteousness of Yeshua to compensate for our lack of righteousness. Despite our best efforts, each of us will fall short of “the mark for the prize of the high calling of Elohim in Messiah Yeshua” (Phil 3:14). This is because the righteous are scarcely saved (1 Pet 4:18), and all of our righteousness is as filthy rags (Isa 64:6). When we finally come to this realization and humble ourselves before YHVH Almighty, and we allow him to begin cleaning us spiritually (a process called “sanctification”) from the inside out, it is then that he can begin his spiritually transformational work deep inside each of us and lift as he raises us up (Jas 4:10) to seat us in heavenly places with Yeshua (Eph 2:6). It is then that we will be fully born again as new, glorified and immortalized children of Elohim and adopted into his eternal family (Rom 8:12, 23; 9:4; Gal 4:5; Eph 1:5). 

This is the ultimate message of the entire Bible of which the Tabernacle of Moses is an illustrative, symbolic and prophetic depiction, so that even a child can visualize it. Sadly, this is also a truth and message that the mainstream Christian church has largely overlooked, even though, and curiously so, many churches, cathedrals and basilicas the world over are patterned to one degree or another after the Tabernacle of Moses.

Exodus 25:8–9, A sanctuary…tabernacle. 

How the Tabernacle of Moses Relates to YOU

Before launching into a study of the Tabernacle of Moses, let’s first ask ourselves a question. When teaching our little children and the things of life, do we hand them the multi-volumed set of Encyclopedia Britannicas? Of course not. They wouldn’t get past page one. We give simple story books with giant print and a plethora of pictures that help them to understand basic concepts like the alphabet, colors, the names of animals and so on. YHVH Elohim, our Father in heaven, did the same thing when teaching his children of Israel—and us too—about his amazing and life transforming plan of salvation. Instead of a storybook, he had the Israelites construct the Tabernacle of Moses, which reads like simple gospel tract. But curiously, the more one dives into and explores its depths, complex and expansive of truth and divine revelation into the mind and heart of YHVH Elohim and the Person of Yeshua the Messiah will progressively reveal themselves layer by layer leading to the heart and soul of our Father in heaven with the end result of abiding forever in his glorious presence.

Yet there is another way to look at the Infinite (Elohim) trying to communicate with the finite (humans). If you were the Creator of the universe, what means would you use to communicate with those that you had created through love in your likeness and image? In a remote and somewhat dissimilar way that nevertheless transmits a certain idea, it is like a human standing over an anthill trying to communicate with the ants. How do you do it? Similarly, how does an all powerful, Spirit Being, loving Father in heaven relate to his mortal children who are but mere specks of dust without vaporizing them into oblivion with his raw power by his presence? The difficulty is compounded when fearful and estranged humans do not want to hear the voice of Elohim, which is what happened when YHVH Elohim’s voice thundered from Mount Sinai. The children of Israel begged him not to talk face-to-face with them lest they die. They asked the Almighty One to speak to them instead through Moses (Exod 20:19). 

When man committed his first sin at the tree of the knowledge of good and evil in the garden, he was cut off from a spiritual relationship with their holy and sinless Creator. The Garden of Eden pictured this halcyon state between YHVH and man. Because of sin and rebellion on man’s part, this relationship was ruined, and YHVH expelled the first humans from the idyllic Eden, and direct communications between man and his Maker were hampered if not largely cut off. However, Elohim had a plan to restore the loving relationship he had with his earthly children before their rebellion and fall. But if men refuse to hear you when you speak, what are you do?

For certain, the Almighty does not lack for ways to communicate with his human children. Man is without excuse when it comes to hearing Elohim, for even the heavens declare the glory of the Creator and the plans he has for mankind (Ps 19:1ff). The visible things of this creation shout loudly about the spiritual mysteries heaven desires to reveal to its earthly subjects (Rom 1:18–20); therefore, only blind fools refuse to acknowledge YHVH’s existence (Pss 14:1–3; 53:1–3). Furthermore, from time to time over the millennia, Elohim has chosen to speak directly to some of his select servants through dreams, visions, signs, wonders, angels, and once he even spoke through a donkey! But how does he speak to a whole nation, if that nation is plugging its ears and refusing to hear its Master’s voice?

Enter into the picture the Tabernacle of Moses or mishkan, which YHVH commissioned the children of Israel toconstruct in circa 1450 b.c. at the foot of Mount Sinai. It took the Israelites about a year to build. It was the first job assignment that YHVH gave to the children of Israel after their Exodus from Egypt. The tabernacle was literally a three-dimensional gospel message tract. It was the visual demonstration of the whole salvation message of the Bible in a building—the blueprint of the plan of the redemption of wayward, sinful man. It was a functioning masterpiece of artwork demonstrating the Father’s love for his people, and of his desire to commune and to communicate with Israel—his treasured possession, those he had hand picked and called out from the 70 nations of the world. Not only did the tabernacle involve the sense of sight, but the other four senses as well: sound, smell, touch, and taste. It also engaged and even challenged the heart, emotions, mind and the spirit of man to focus on one’s need to be spiritually reconciled to his Creator. The Tabernacle of Moses was a vehicle for the Creator of the universe to communicate with man using a panoramic, multidimensional, panoply of communication devices all of which pointed to the coming Messiah, the Redeemer of mankind, who would die for the sins of the world in order to restore man into a loving relationship with his ever-loving, gracious and longsuffering Father in heaven.

This is the story of the tabernacle in which theatrical plays are present through the props of pageantry with containing costumed actors each performing his carefully choreographed role on cue. Even a child can comprehend the message of this play, yet it contains mysteries and truths so deep that only in eternity itself will they be revealed to their fullest extent to those who have been initiated into higher spiritual levels of divine revelation through the tabernacle’s symbolic and metaphorical rites and ceremonies, which were illustrative prophetic shadows of future momentous events relating to the redemption of mankind. To understand it, is to understand the message of the whole Bible from Genesis to Revelation.

Let’s now enter into the world of the Tabernacle of Moses. Welcome aboard!

The Steps of Redemption Within the Tabernacle

Contained in Tabernacle of Moses are seven (the biblical number signifying perfection of completion) and eight (the biblical number signifying new beginnings) progressive steps that reveal the Creator’s plan of redemption or salvation for mankind from the first step of initial salvation to becoming a glorified resurrected, immortal and forever child of Elohim.

First Step of Eight. Each of us is born in a state of separation from his Creator because all humans were cut off from Elohim due to man’s original sin. Before being reconciled to YHVH, each of us is lost and wandering about in our own personal wilderness of sin. Along the way, we suddenly come upon a beautiful site. We see the good news or gospel message, the light of YHVH’s divinely reveled Truth, the message of the cross, which is symbolized by the multi-colored door and the luminescent walls of the Tabernacle of Moses in the bleak, desolate and monochromatic desert wilderness. As one takes his first steps to become separated or set-apart from the confusion, darkness, chaos, emptiness, lostness and death of the surrounding wilderness of this world, one first encounters the altar of the red heifer located outside the tabernacle (in later years located on the Mount of Olives opposite the temple, Mishnah Parah 1:1ff). There the red heifer was slaughtered and burned and its ashes were used as a sin offering to bring about purification for uncleanness (Num 19:1ff). Yeshua was likewise crucified outside of the camp of Israel and the gates of Jerusalem (Heb 13:10–13). This altar represents the work of Yeshua at the cross. One cannot enter the tabernacle until one has been redeemed and purified by the blood of Yeshua. Even the Israelites killed the Passover lamb outside their homes on the afternoon of the fourteenth of the month of the Abib. The blood was then smeared on the doors of their homes. Once they entered the blood-smeared doors and were inside their homes, they were safe from the destroyer of YHVH, who simply passed over them. Likewise, when we enter through the gates of the tabernacle (which are crimson in color, as well as blue, white and purple—colors which point to the four Gospels and the four aspects of Yeshua’s mission as Redeemer), we do so saved and purified. This first step in YHVH’s plan of redemption is symbolized by the Passover (Pesach), which is the first of YHVH’s seven annual appointed times (or moedim).

Second Step of Eight/First Step of Seven. Upon entering the tabernacle one immediately comes to the altar of sacrifice. After the lamb was sacrificed on the afternoon of the Passover, that evening (the beginning of the fifteenth day of the first month, which was also the first day or a high Sabbath of the Feast of Unleavened Bread/Chag HaMatzot), the Israelites ate the Passover lamb. Similarly, at the altar of sacrifice the Levites would eat those animals sacrificed there. This pictures the fact that the saved believer must continue to “eat the flesh” and “drink the blood” of Yeshua to stay in communion with him (John 6:35–58), and that when one sins after one is saved they must continue in a state of repentance and overcoming through the blood of Yeshua the Lamb of Elohim (1 John 1:7–9). On that evening, one not only ate lamb, but unleavened bread after having put all leavened food out of one’s home. This pictures the believer walking forward spiritually as they are putting sin out of their life. To the degree that one eliminates sin from one’s life is the degree to which one has communion with our Father in heaven. Therefore, the altar of sacrifice in the tabernacle is a metaphorical picture of both the Passover meal and the first high Sabbath of the Feast of Unleavened Bread. 

Third Step of Eight/Second Step of Seven. At the bronze laver one ritually washed in preparation for entering into service in the tabernacle sanctuary itself. This represents being baptized for the remission of sins, being washed in the water of the Word of Elohim and receiving the Set-Apart or Holy Spirit of Elohim. This corresponds with the children of Israel crossing the Red Sea and being baptized unto Moses, who was a prophetic type of Yeshua (1 Cor 10:2). This occurred during the Feast of Unleavened Bread, and most likely on the last high Sabbath of that week-long festival.

Fourth Step of Eight/Third Step of Seven. One now enters the tabernacle itself and next finds oneself at the menorah, where the light of the Spirit of Elohim shines in the hearts and minds of men. Here as one is growing in spiritual maturity, one begins becoming fruitful as they learn to walk in the fruit of the Spirit, and become empowered with the gifts of the Spirit to reach a lost world. Once separated, redeemed, washed and transformed by the Word and Spirit of Elohim, one becomes a spiritual light that is shining into this dark, lost world. Humans are the lesser light (like the moon) reflecting the greater light of the Yeshua, who is the Sun of Righteousness (Mal 4:2). This occurred for the first-century believers on the Feast of Pentecost (or Chag haShavuot).

Fifth Step of Eight/Fourth Step of Seven. Now we come to the table of show bread containing twelve loaves of unleavened bread neatly arranged in two stacks of six each. This step portends a future time when Yeshua’s people prepare themselves to meet him at his second coming. It is at this time that the awakening and reunion or regathering of the twelve tribes of Israel occur untied around Yeshua, the Bread of Life occurs. This is all pictured prophetically by the Day of Trumpets (or the Shouting or the Shofar Blast).

Sixth Step of Eight/Fifth Step of Seven. The next step of progression in the tabernacle is the altar of incense in front of the curtain that leads to another room called the holy of holies. At this step the focus is on intimacy and intercession, purity of heart, oneness and relationship with the Father through prayer, praise and worship. This speaks of thefinal redemption (jubilee) where YHVH’s people will be regathered to worship him in total freedom without the distractions of the world, flesh and the devil (who have been judged). The altar of incense and Day of Atonement (Yom Kippur) are pictures of this.

Seventh Step of Eight/Sixth Step of Seven. We have now entered the inner sanctum of the tabernacle called the holy of holies which represents the heavenly throne room of YHVH Elohim. This step speaks of total peace (shalom) and Sabbath rest during the Millennium between YHVH and his beloved saints, the bride of Yeshua. It is a time of feasting and rejoicing; a time of Torah-teaching and learning, of spiritual bread and fruitfulness. The ark of the covenant and the Feast of Tabernacles (Chag haSukkot) picture this step.

Eighth Step of Eight (Eternity Begins)/Seventh Step of Seven (perfection or completion has occurred in YHVH’s plan of salvation for man). This step pictures being totally set-apart to YHVH for eternity. This is the ultimate goal, or summum bonum of YHVH for his redeemed children. At this point the saints experience the ultimate deliverance from spiritual darkness as they are bathed in the divine and eternal light of New Jerusalem, which is the Sun of Righteousness who is the Lamb of YHVH in whom there is total light and no shadows. The shekinah glory of YHVH Elohim above the ark of the covenant signifies this glorious time of which the seventh feast, The Eighth Day (Shemini Atzeret) is a prophetic picture. 

Thus, there are seven appointed times or feasts and seven steps in the mishkan, but eight steps in all picturing perfection and completion and new beginning in the New Heaven, New Earth and New Jerusalem.

Exodus 25:8, That I may dwell with them. It is the heart of Elohim—to dwell with his people that he has created in his own image. Imagine that! He wanted to dwell with Adam and Eve in the garden until their sin and rebellion cut them off from fellowship with him. In the process of time, YHVH instructed his special people to construct the Tabernacle of Moses, which contains the ways and means by which sinful humans could have their sins atoned for and come back into a right relationship with their holy Creator, so that he might again dwell with them forever. Everything in the tabernacle pointed forward to Yeshua the Messiah through whose atoning death repentant and believing humans reverse the curse of a broken relationship  that Adam and Eve left in the wake of their sin. The tabernacle showed man the way back to the Father through a relationship with Yeshua, so that relationship with Elohim might once again be restored and heaven and earth might dwell together in love, harmony and peace. Those people who have made this spiritual transaction and made peace with their Creator are now the spiritual temple or dwelling place of Elohim, who lives in them by means of his Holy Spirit as both Paul and Yeshua inform us (1 Cor 3:16; 2 Cor 6:16; John 14:16–18, 26; 15:26; 16:13–14).

Exodus 25:10–22, Ark. The ark of the covenant was a small box of acacia wood overlaid in gold, which contained the golden pot of manna, Aaron’s rod that budded and the two tablets of stone containing the ten statements (or the Ten Commandments) of Elohim. Against the ark was leaned a scroll with the complete Torah written on it (Deut 31:26).

Covering the ark was a golden cap called the mercy seat or kapporet, which is related to the word kippur as in Yom Kippur, the Day of Atonement. Both words share a common Hebrew linguistic root, which is the word kapar, and which according to The Theological Wordbook of the Old Testament (The TWOT)means “to make an atonement, make reconciliation or purge.” Thus the mercy seat or the golden “lid” covering the ark of the covenant located in the  holy of holies or d’veer (i.e., the inner shrine of the Tabernacle of Moses)­ in Hebrew is the word kapporet. This was “the place of atonement or the place where atonement was made.” The TWOT defines what happened at the kapporet as follows:

“It was from the…mercy seat that [YHVH] promised to meet with the men [of Israel] (Num 7:89). The word, however, is not related to mercy and of course was not a seat. The word is derived from the root ‘to atone.’ The Greek equivalent in the LXX is usually hilasterion, “place or object of propitiation,” a word which is applied to [Messiah] in Rom 3:25. The translation ‘mercy seat’ does not sufficiently express the fact that the lid of the ark was the place where the blood was sprinkled on the day of atonement. ‘Place of atonement’ would perhaps be more expressive.”

The mercy seat covering the ark that contained the Torah is a vivid symbolic picture of YHVH’s mercy triumphing over his judgment against man’s sin (Jas 2:13). Each of us deserves death for violating YHVH’s commandments, for the wages of sin is death (Rom 6:23), and sin is the violation of YHVH’s Torah commands (1 John 3:4). Yet when we repent of our sins and place our faith in Yeshua’s atoning death on the cross as payment for those sins, YHVH forgives us and grants us his merciful grace.

Everything in, on and around the ark pointed to Yeshua, who is man’s Savior and Redeemer. Inside the ark was the golden pot of manna, which points to Yeshua who the bread of life—the Word of Elohim made flesh. Aaron’s rod that budded speaks of Yeshua’s role as man’s ultimate heavenly High Priest thanks to his atoning and life-giving work at the cross. The two stone tablets and the Torah scroll prophetically point to Yeshua, who was the Word of Elohim from the foundation of the world (John 1:1, 14), and whose words or instructions in righteousness the saints are instructed to follow (John 14:15; 1 John 2:3–6; Rev 12:17; 14:12).

Overshadowing the mercy seat were two golden cherubim with outstretched wings. This is a prophetic picture of YHVH’s throne in heaven, which is surrounded by cherubim and other living creatures that sing his praises and minister to him non-stop (Rev 4).

The ark of the covenant is the gold-covered acacia wood box with the pure gold crown or mercy seat upon which are the two gold cherubim that represented the very throne and glorious presence of YHVH himself. Inside the box were the tables of the Torah, Aaron’s rod that budded (Num 16) and the golden pot of manna (Exod 16:32–34). Against the ark was leaned a scroll of the complete Torah (Deut 31:26).

Once a year, on the Day of Atonement, the high priest entered this innermost room of the tabernacle to make atonement for his sins and those of the nation of Israel (Lev 16:14–19). The most set-apart place was also called the oracle (Heb. dveer), for it was here that YHVH often met with and talked to Moses giving him instructions on how to govern the Israelites (e.g., Exod 25:21–22).

The gold-covered wooden ark of the covenant box prophetically symbolizes resurrected and glorified humanity raised to that place of holy perfection and purity by the work of Yeshua and the mercy of YHVH. Two spiritual realities characterize the resurrected and glorified saints of Yeshua. They are spirit and truth (John 4:23); namely, the truth of Torah of the Written Torah (the box contained the two stone tablets) and that of Yeshua the Living Torah who is the Manna or Bread of Life. In addition, Aaron’s rod that budded (also in the ark of the covenant box) pictures the authority and fruitfulness of the royal priesthood of believers (2 Pet 2:5-9) through the work of Yeshua on the cross (see also Rev 11:17; 12:14). Additionally, the Torah scroll leaning up against the ark illustrates to us that without total dependence on Yeshua (i.e., his work at the cross and partaking of the spiritual manna of Yeshua’s broken body) we cannot properly obey YHVH’s Torah. Only with Yeshua living in the heart of a regenerated believer by the power of his Spirit can one keep YHVH’s Torah-word. Without the Torah leaning on Yeshua, the Torah becomes the dead letter of the law (2 Cor 3:6)!

Furthermore, as the high priest sprinkled the mercy seat with blood seven times on Yom Kippur even so Yeshua when redeeming man bled seven times: once at Gethsemane, once from the scourging, then from the crown of thorns, from the nail in the left hand, the nail in the right hand, the nail in the feet and finally from the spear in his side.

Exodus 25:21, The testimony. This is the Torah in written or codified form or what became known biblically as “the Book of the Law of Moses” (Josh 8:31) or simply “the Law of Moses” (Josh 8:31; 1 Kgs 2:3; Ezra 3:2; Neh 8:1; Dan 9:11; Mal 4:4; Luke 2:22; John 7:23; Acts 13:39; 1 Cor 9:9). In the eyes of Yeshua and Luke, the author of the Books of Acts, the terms “the Law of Moses” is synonymous with the first with the first five books of Moses (Luke 24:44; Acts 28:23) which is synonymous with the Torah. Thus terms the Torah, the Book of the Law of Moses and the Law of Moses are different ways of saying the same thing.

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To Yeshua’s Bride: Incline the Ear, Enlarge the Heart, Taste YHVH, Open the Door & Let Him In!

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As we enter the new year, will we be overcome by evil, weariness in well doing and the spirit of lukewarmness, or can we not only survive, but thrive in the toxic stew of this world? This is an exhortation and encouraging message to serious disciples and the potential bride of Yeshua the Messiah to reawaken passion and to fall in love with Yeshua all over again, and to grow in one’s love for our Heavenly Bridegroom. It is also a message on how to overcome weariness and not be overcome by influences of evil leading to discouragement and spiritual weariness. May YHVH bless you in this secular new year!

 

Walking In the Presence of YHVH Is Heaven on Earth—BUT HOW?

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How does a disciple of Yeshua/Jesus stay on fire spiritually? How can one keep from becoming lukewarm? How does one keep the faith during the daily grind of life with all of the distractions, the tyranny of the urgent, and allurements of the world and the flesh and the devil trying to pull you sideways and off the straight and narrow path? This video will give you some tools to help you to stay strong and to resist the downward pull.

This and other videos by Nathan are available as podcasts on Spotify and Apple podcast under “Hoshana Rabbah.”

If this message has been a blessing to you, please consider showing your appreciation by making a donation to Hoshana Rabbah at http://hoshanarabbah.org/blog/. Thank you!

 

Matthew Chapters 16-25 Are A Timeline of End Time Prophetic Events

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The more we study the Bible, the more amazing it becomes! You have the written words on the physical page, but beyond that there are numerous levels of multidimensional understanding beneath those words that one discovers as one digs deeper. One example of this are Yeshua’s words and actions between Matthew chapters 16 to 25 which the Gospel writer at the prophetic allegorical level, whether he knew it at the time or not, lays out in a perfect chronological timeline of end time events that lead up to and proceed the long anticipated second coming of Yeshua the Messiah. In this video Nathan reveals and discusses these events. These are things that have been wonderfully hidden in plain sight all along to be discovered by those who know the times and season in which they are living and have eyes to see and ears to hear. Come along with us on this adventure and may your faith be strengthened!

This and other videos by Nathan are available as podcasts on Spotify and Apple podcast under “Hoshana Rabbah.”

If this message has been a blessing to you, please consider showing your appreciation by making a donation to Hoshana Rabbah at http://hoshanarabbah.org/blog/. Thank you!

 

A Contextual Overview of the Matthew 24 Olivet Prophecy As It Relates to End Time Events

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Having a working knowledge of the Bible’s prophetic “blueprints” will not only help us to understand future events relating to the end times, but will also help us to discover who we are as a people in the eyes of YHVH, where we have come from, where we are presently, and where we are going—that is, what the future holds for us, and what our spiritual destiny and divine inheritance will be. Only then can we begin to understand the end-time prophetic events leading up to the second coming of Yeshua and what our divinely mandated mission as obedient disciples of Yeshua is to be during these times.

As we begin to examine Matthew chapters 24 and 25 (the Olivette Discourse), it is important first to note the chronological positioning of Yeshua’s prophecy in the context of the passages before and after Matthew chapteer 24. The chapters that precede Matthew 24 prophetically speak of precursory events leading up to the second coming of Yeshua, while the chapter that follows Matthew 24 prophetically delineate events that occur after his return.

With this larger context in view, it becomes evident that Matthew 24 sits like a diamond in the midst of a brilliant gold setting. The larger picture speaks of the order of end time events pertaining to the second coming of Yeshua the Messiah, our beloved King, Redeemer and Savior. What follows below is a chronology of events as Matthew lays them out, more or less, in the order in which they will occur prophetically in the end times.

  • Matthew 16:13–20, At last, the disciples openly recognize and confess that Yeshua is truly the Messiah. The lesson for us in this is that knowing the true identity of Yeshua is critical to understanding end time events, since he is the central figure in everything pertaining thereto. The location of Yeshua’s discussion with his disciples in Matthew 16 was Caesarea Philippi (v. 13), which was located at the base of Mount Hermon, the tallest mountain in that region of the Middle East. The pagans of that area viewed Mount Hermon as the mountain of their chief god Baal. Caesarea Philippi was also the location of the Grotto of Pan, a Greek god who was the lord of the mountains, sexual fertility, the wilderness, caves and grottoes. In ancient times at the Grotto of Pan there was located a temple dedicated to Pan and that grotto or cave was viewed as “the gate of hell” or hades. Yeshua makes reference to this in verse 18, when he declares that the gates of hell (Gr. hades) will not prevail against his church (Gr. ecclesia or “called out people”). What is going on here? Yeshua is literally throwing down the gauntlet and making a declaration to Satan and his demonic underlings that he is coming to establish his kingdom on earth and that the powers of darkness will never be able to prevail against him or his chosen people, and that he was giving power and authority to his servants to overcome Satan and his minions. Therefore, he was putting Satan on notice that his time is limited and that his tenure as the god of this world is coming to an end.
  • Matthew 16:21–28, Here Yeshua predicts his death and resurrection. Peter struggles to comprehend that Yeshua, the long-awaited Messiah, must first fulfill his mission as the Suffering Servant as man’s Redeemer as opposed to being the Conquering King to defeat Roman rule and oppression. As the Suffering Servant prophesied in Isaiah 53, Yeshua had to die at the hands of the people and then resurrect from the grave after the third day. It took a while for the disciples to hitch their wagon to the concept that Yeshua would first have to die, resurrect from the dead, before returning as the Conquering King. Yeshua then goes one to declare that all his disciples must likewise follow in his footsteps and embrace the way of the cross before they can rule and reign with him in his coming millennial kingdom (Rev 1:6; 5:10; 20:6 cp. Exod 19:6; Isa 66:21; Dan 7:18).
  • Matthew 17:1–13, This event, commonly called the transfiguration, likely occurred on Mount Hermon, recognized by the pagans as a satanic high place (as discussed previously above). Here Yeshua’s gives his disciples a further revelation about his second coming in power and glory. But first Yeshua shows his disciples that this will happen only after he has suffered at the cross and has risen again. Yeshua makes a clear delineation between his first coming and his second coming. As part of the transfiguration vision, Moses and Elijah appear. Many Bible students believe that these two notable Old Testament figures will be two witnesses who will precede Yeshua’s second coming as prophesied in Revelation 11:1–14. Thus, this seems to be yet another revelation about events that will occur before the second coming.
  • Matthew 17:14–21, In this episode, a young boy is healed of demonic possession. Yeshua’s disciples are unable to cast out the demon. Yeshua, on the other hand, quickly and easily sets the boy free and declares that some demonic entities cannot be overcome except through prayer and fasting. At Yeshua’s second coming and just prior to the establishment of his universal, millennial kingdom on earth, he will himself sublimate all demonic forces including his arch-enemy, Satan, who an unnamed angel will cast bound into the bottomless pit (Rev 20:1–3). There the devil will be imprisoned unable to torment or deceive humanity during the 1000 year-long Millennium. After the Millennium comes the White Throne Judgment where Satan will be cast into the Lake of Fire forever (Rev 20:10).
  • Matthew 17:22–23, Yeshua predicts Judas’ betrayal. Likewise in the end times just prior to Yeshua’s second coming, many Christian believers, like Judas, will turn away from Yeshua in the great falling away or apostasy predicted in 2 Thessalonians 2:1–12.
  • Matthew 17:24–27, This is where Yeshua pays his taxes to Caesar and instructs his disciples to do the same. The predictive lesson here is that in the end times, YHVH’s people will be enslaved to the world’s economic system until the sounding of the jubilee trumpet (or shofar) on the Day of Atonement which signals the fall of Babylon the Great (Rev 18). This will occur at Yeshua’s second coming when the saints will once and for all be set free from the tyranny and slavery to this world’s satanic, antichrist system commonly known as The New World Order, or in Bible prophecy as Babylon the Great.
  • Matthew 18:1–5, Here Yeshua talks about the requirements for entering his kingdom. He points out that only those who have been converted from the kingdom of darkness to the kingdom of light, and who will become like little children in their spiritual demeanor can be members of the kingdom of Elohim.
  • Matthew 18:6–9, Yeshua then warns against offenses. Those who offend his little (spiritual) children, of whom is the kingdom of heaven, will be in danger of the Lake of Fire judgment.
  • Matthew 18:10–14, Next Yeshua teaches an important lesson in the Parable of the Lost Sheep. He is in the sheep regathering business including the lost sheep of the house of Israel, which he considers to be a main aspect of his ministry’s mission (Matt 15:24). The regathering of his sheep that had been lost and scattered among the nations began at Yeshua’s first coming, continued through the ongoing work of his disciples (Matt 10:6), and continues to this day as a fulfillment of the Great Commission (Acts 1:6–8 cp. Matt 28:18–20; Mark 16:14–18). This mission will continue up to his second coming and on into the Millennium, which in the Jewish sages refer to as “the final redemption” or that Isaiah alludes to like a second exodus (Isa 11:11) of the tribes of Israel in fulfillment of numerous Old Testament prophecies.
  • Matthew 18:15–19:12, Now Yeshua goes into a long teaching about sins committed by one brother against another brother and how to bring about reconciliation between the opposite parties (Matt 18:15–20). After this, Yeshua talks about forgiveness between people who are at odds with each other. He teaches that forgiveness has no limits. Next, Yeshua discusses the subject of divorce and remarriage (Matt 19:1–10). In all of three of these teachings, Yeshua is alluding to the two houses of Israel, which have been at odds with each other ever since the united kingdom of Israel under David and Solomon divided under King Rehoboam . Their reuniting is prophesied in the Tanakh (most notably in Ezek 37:15–28), and is a key event that will coincide with the second coming of Yeshua, who is also known by his Hebraic title, Messiah Son of David. This long-awaited event has been written about by the Jewish sages for many years. However, this biblical truth has largely been ignored or forgotten by Christianity. This begs the question: who are the lost and scattered sheep of the two houses of Israel? They are the scattered descendents of the Northern Kingdom of Israel who, in a general sense, have become the modern Christians, and the Southern Kingdom who are the modern Jews. YHVH-Yeshua in his preincarnate state was married to Israel but divorced his wife (both the northern and southern kingdoms) because of their unfaithfulness to him (Ezekiel chapter 16). But when he returns, he will remarry a reunited Israelite bride comprised of both Jews and Christians.
  • Matthew 19:13–15, Next Yeshua blesses the little children and again stresses the point that only those of childlike demeanor will be members of his kingdom of heaven on earth.
  • Matthew 19:16–30, After this, we have Yeshua’s encounter with the rich young ruler who is a symbol of Torah-obedient Jews. The lesson here is that the Jews will have a place in Yeshua’s kingdom if they are both obedient to YHVH’s Torah and are also followers of Yeshua the Messiah.
  • Matthew 20:1–19, In the Parable of the Laborers, Yeshua talks about the landowner (i.e., Yeshua), the vineyard (i.e., Israel and the world) and those who have been laboring in his vineyard (i.e., his disciples). All disciples who are working to gather in the spiritual harvest of lost souls will receive the same “wages” for their labor, which is the free gift of salvations regardless of the length of their service.
  • Matthew 20:17–19, Yeshua again speaks of his crucifixion and resurrection. This must first happen before his millennial kingdom can come.
  • Matthew 20:20–28, Then Yeshua’s disciples query him about their positions of authority in his kingdom. They are still of the mindset that he is the Conquering King as opposed to the Suffering Servant. Yeshua informs them how positions of responsibility in his kingdom will be given to those who have a servant’s heart, and who are willing to lay down their lives for Yeshua even as he was about to lay down his life for everyone.
  • Matthew 20:29–34, Next Yeshua heals two blind men. This is a prophetic picture of Yeshua healing the two houses of Israel at his second coming, which are both blind in part spiritually (Isa 8:14; Rom 11:25). The
    Christians are largely blind to Elohim’s Written Torah, while the Jews are blind to Yeshua the Messiah who is the Living Torah-word of Elohim (John 1:1, 14; Rom 10:5–7 cp. Deut 30:11–14). When the eyes of both people-groups are unblinded and the see for the first time the fullness of who Yeshua is, they will unite in obedient worship of him. This is when the two divided kingdoms of Israel reunite under King Yeshua (see Ezekiel 37:15–28).
  • Matthew 21:1–11, After this, we have Yeshua’s famous triumphal entry into Jerusalem prior to his crucifixion. Yeshua enters Jerusalem riding on a colt, but with a mare accompanying the colt. This speaks prophetically of his second coming, when he will enter Jerusalem again riding a white war horse (Rev 19:11). The colt and mare speak of his duel messianic role as the Suffering Servant (Messiah Son of Joseph) at his first coming, and of his messianic role as the Conquering King (Messiah Son of David) at his second coming.
  • Matthew 21:12–22, In his journey to Jerusalem to confront the greedly spiritual leaders, Yeshua curses the fig tree, a picture of the fruitless and largely Torahless, Jewish religious system of his day. He then cleanses the temple of its secular defilement due to greed and the love of money when he upended the money-changers’ tables. Similarly, most modern religious leaders whether Jewish or Christian are hirelings and are controlled by their love of money and power. Yeshua will upend these corporate religious systems and raise up ministers after his own heart who have not given themselves over to greed and covetousness. Malachi prophesies that Messiah will cleanse his spiritual house at his second coming, when he suddenly comes to his temple to purify the sons of Levi—the Levites and priests (Mal 3:1–3).
  • Matthew 21:28–32, In the Parable of the Two Sons, Yeshua takes the Jewish leaders to task for being like a disobedient son, whereas the seemingly disobedient son is actually the more obedient son. Yeshua turned tables on the spiritually self-righteous Jews (of the house of Judah) who were smug in their spiritual self-assuredness. At the same time, the Christians (of the house of Israel) who they mockingly sneered at, demeaned, rejected and even murdered (they crucified Yeshua!) were actually the ones who would end up walking more faithfully in the “way of righteousness”—a Hebraic expression for “walking in the ways of Torah” (verse 32).
  • Matthew 21:33–46, The Parable of the Wicked Husbandman is a brief overview of YHVH’s dealings with Israel leading up to the second coming of Yeshua, where he will judge the wicked husbandmen (the hypocritical Jewish religious leaders of his day) for not faithfully tending his vineyard (i.e., the people of Israel). To this day, the religious Jews have largely refused to accept Yeshua the Messiah, who is the owner of the vineyard.
  • Matthew 22:1–14, In the Parable of the Wedding Banquet, Yeshua speaks of his upcoming wedding (at his second coming) between himself and those saints who are properly attired spiritually with robes of righteousness (Rev 19:7–9). This is a warning and wake up call to all disciples of Yeshua to get ready for his coming, for he is not coming back for a bride who is with spot and wrinkle (i.e., who have sin or Torahlessness in their lives; Eph 5:27).
  • Matthew 22:23–33, Next Yeshua teaches on the resurrection of the righteous dead, which occurs at his second coming and precedes his marriage to his bride (i.e., the saints who have adhered to both the Written and Living Word of YHVH according to Rev 12:17 and 14:12). The resurrection of the dead has been the great hope of the saints from the time of Job (Job 14:14; 19:25–27) until now.
  • Matthew 22:41–46, Yeshua then teaches about King David and the Messiah the Son of David, which is another reference to his second coming as the Conquering King.
  • Matthew 23, Now Yeshua gives a final rebuke to the leaders of the Jewish religious system of his day comprised of blind, greedy, self-serving and kingdom-building hypocrites. Prophetically, this is an end time warning to all spiritual leaders both Jewish and Christian to stop living as hypocrites, false teachers and duplicitous frauds, and humbly come into alignment with Yeshua and his word before the time of divine, fiery judgment comes on the earth that will reveal their true nature.
  • Matthew 24, This is an extensive teaching where Yeshua answers in chronological order three questions that the disciples ask him (Matt 24:3). First he discusses events that will occur during the tribulation period, then the great tribulation followed by the resurrection or “catching away” (also known as the “rapture”) of the saints (1 Thess 4:15–18), which does not occur before the tribulation as is mistakenly taught in many modern churches. The order of events found here corresponds with those found in the Book of Revelation chapter six. 
  • Matthew 25:1–13, In the Parable of the Ten Virgins, Yeshua teaches that although all redeemed Christians are spiritual virgins, not all will qualify to be his bride. Only those who have properly prepared themselves spiritually will be given this higher reward of the being the greatest in his kingdom (Matt 5:19 cp. Rev 19:7–9). Elsewhere Yeshua taught that some Christians who are saved will be called the least in his kingdom while others will be called the greatest (Matt 5:19). Obviously there are levels of rewards in the kingdom of Elohim.
  • Matthew 25:14–30, The Parable of the Talents teaches us that there will be different levels of rewards in the kingdom of Elohim based on one’s spiritual profitability or works of righteousness. Yeshua will hand out these rewards at his second coming (Rev 11:15–18). Again, rewards are separate from the free gift of salvation that one receives at the beginning of one’s spiritual relationship with Yeshua. Salvation is a free gift based on trusting faith in Yeshua the Messiah (Eph 2:8–9; Rom 10:9–10), while heavenly or eternal rewards are based on meritorious (Torah) works (Matt 5:19; 16:27; Rom 2:6; 2 Cor 5:10; Eph 6:8; 1 Pet 1:17; Rev 2:23; 19:8; 22:17).
  • Matthew 25:31–46, Finally as a conclusion to Yeshua’s Olivette Discourse, we come to what is often called “The Judgment of the Sheep and Goat Nations.” This too will occur after Yeshua’s second coming and perhaps at the white throne judgment (Rev 20:11–15). The sheep are the nations of the world that will likely exist during Yeshua’s millennial reign. The Greek word goats in this passage is referring to young goats or kids. Kids may refer to spiritually immature people who appear to be Christians in name only but who have failed to live up to the most minimal standards of being a true follower or disciple of Yeshua. At the Great White Throne Judgment that will occur after the Millennium, all people who have ever lived will appear and some will be given salvation and the rest will be cast into the Lake of Fire (Rev 20:11–15).

After this quick overview these chapters in Matthew’s Gospel, hopefully it is becoming apparent that beneath the Gospel narrative contained in chapters 16 through 25 listing a series of events and teachings in Yeshua’s life, there is a more or less chronologically-ordered subtext prophesying end time events. These will surround his second coming and beyond. In these chapters and just before his crucifixion, Yeshua leaves a blueprint or overview with his disciples of events pertaining to the kingdom of heaven, which he had just initiated and instituted among them and begun promoting, and about his regathering the lost sheep of Israel and reuniting the divided kingdoms of Israel (the house of Judah who are the Jews, and the house of Israel or Ephraim who are, loosely speaking, the Christians). These activities will be occurring up until his second advent. Then from Matthew 24 through 25, we see Yeshua prophesying about events that will occur just prior to and after his return including end-times tribulations, the great tribulation, his second coming, and his giving out rewards and judgments to his servants. 

Having a basic understanding of the events leading up to Yeshua’s second coming, as sketchy as our understanding may be, will hopefully spur Yeshua’s disciples onward and upward in the hope of their faith (Heb 11:1) and as an anchor to their soul (Heb 6:19) in troublous perilous ahead.

 

My Commentary on Psalm 118—Yeshua Front and Center!

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Psalm 118:6, YHVH is on my side…what can man do to me?This hints at the adage that “God plus one man make a majority.” That being the case, what is there to fear?

Psalm 118:14, He has been my salvation [Heb. Yeshua]. This is an oblique prophecy concerning the incarnation of YHVH-Yeshua.

Psalm 118:15, The right hand of YHVH. Here is another prophecy concerning Yeshua the Messiah, who was and is the right hand, and is currently at the right hand of YHVH-the Father.

Psalm 118:20, The gate of righteousness. Yeshua the Messiah, as alluded to in the previous verses, is the gate of heaven (Gen 28:17), the door to salvation(John 10:7, 9), the way, the truth and the life—the way to the Father (John 14:6), which has been opened to those who trust in and obey him. He is also the righteousness of each saint, our example to follow of righteousness, and through his imparted Spirit divinely enabling us, we can also perform the works of righteousness (which YHVH’s Torah-law defines; see Ps 119:172), which are the robes or righteous deeds of the saint (Rev 19:8).

Psalm 118:25, Save now [Heb. hoshiah nah]. In English “hosannah”.

Psalm 118:26, Blessed is he. Heb. Baruch habbah b’shem Yehovah. This was the proclamation of the Jewish people of Jerusalem who recognized Yeshua as the Messiah during his triumphal entry into that city (Matt 21:9). This same declaration will be made at Yeshua’s second coming (Matt 23:39; Mark 11:9–10; Luke 19:39; John 12:13). Learn your Hebrew now, so you can be ready!

Psalm 118:27, Sacrifice. Heb. chag. This is a reference to the pilgrimage festival sacrifice. The pilgrimage or aliyah festivals are Chag haMatzot (the Feast of Unleavened Bread), Chag haShavuot (the Feast of Weeks or Pentecost) and Chag Sukkot (the Feast of Tabernacles).

Light…horns of the altar. See note at Exodus 29:12. This is metaphorical and prophetic language referring to the death of the coming Messiah, since under the sacrificial system, the animals to be sacrificed were never tied to the horns of the altar. We can, therefore, take this verse metaphorically to mean that through the divine light or illumination (Heb. ohr) of the Messiah (the Divine Light of the world, the Word of Elohim incarnate), who is the horn or strength of our salvation (Luke 1:69), through his atoning sacrifice, that even as Messiah was tied to the altar of the cross (Isaac prefigured this in that he was tied to the altar at the akeidah, Gen 22:9), when we bind our selves to Messiah’s altar (through faith in him) we can escape the bonds of sin. The result is that we experience a festive spirit of celebration because we have been set free from the wages of sin, which is death. (The ArtScroll Tehilim/Pslams Commentary as do Keil and Delitzsch’s OT Commentary both shed some light on this issue.)

Psalm 118:29, Oh give thanks to YHVH he is good. This verse provides the lyrics for the Jewish song entitled Michah mochah the words of which in Hebrew are “Hodu l’Yehovah ki-tov ki l’olam chasdo.”

Comments can be left on Hoshana Rabbah’s Facebook page at https://www.facebook.com/HoshanaRabbah. I will do my best to read all of your comments and to answer any questions that you may have.

 

The Tabernacle of Moses & How It Relates to YOU!

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This is a quick overview of the amazing Tabernacle of Moses that reads like a gospel tract and chronicles the steps a person must take from initial salvation be becoming a glorified child of Elohim. Where are you in the process?

This and other videos by Nathan are available as podcasts on Spotify and Apple podcast under “Hoshana Rabbah.”

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