Deuteronomy 27:2–10,Set up for yourselves. Immediately upon crossing the Jordan and upon entering the Promised Land, YHVH instructed the Israelites to set up a stone monument containing the Torah and to construct an altar for burnt sacrifices. What is the significance of these and why was it so important that this be Israel’s first order of business upon entering the Land of Promise? Matthew Henry states in his commentary that the Word of YHVH (the Torah) and prayer (the altar) must always accompany each other. Discuss this and relate it to Psalms 51:16–19 and Hosea 6:6 and the believer’s spiritual walk. Also, why did YHVH command the Israelites to construct the altar of uncut and whole stones? To whom does this prophetically point? (Read Dan 2:35, 45; Ps 118:22; Matt 21:42; Luke 20:17.) The stones of the altar were rough and uncut. To whom does this point who became our Living (spiritual) Altar and Sacrifice? (See Isa 53:2.)
Mount Ebal
Deuteronomy 27:2, 4, 8, Set up great stones. On Mount Ebal on whole, un-cut stones, the Israelites were to write the Torah-law and then coat these stones with lime plaster. Elohim also told them to build an altar there where they were to make burnt and peace offerings. Why was the Torah written on stones on Mount Ebal—the mountain of the curses? Why not on Mount Gerizim, the mountain of blessing? Certainly this cannot mean that the Torah is a curse, for Paul calls it kadosh (holy), just and good in Romans 7:12. What could these stones represent symbolically? First, this symbology tells us that those who don’t follow the Torah will come under a curse, for to violate it is sin (1 John 3:4) and the wages of sin is death (Rom 6:23) and all have sinned (Rom 3:23). Second, Who is the Chief Cornerstone, the Stone the builders rejected (Ps 118:22; Matt 21:42; Acts 4:11; Eph 2:20), and the stone cut without hands (Dan 2:34)? What was the purpose of these offerings and to whom do the burnt and peace offerings point? Could white lime plaster symbolically represent the saints, the bride of Messiah, being clothed in robes of righteousness (see Rev 19:7–8)? Who is the King of Righteousness through whom redeemed sinners become righteous? Who is clothed in robes of righteousness once their sins have been atoned for? (Read Heb 7:2, 20–28 cp. Rev 19:7–8 cp. 3:5, 18; Isa 61:10.) Who was wounded for our transgressions and bruised for our iniquities, had laid on him the iniquities of us all, and was made an offering for sin (Isa 53:5, 6, 10)? Who was the Living Torah, the Word of Elohim made flesh (John 1:1, 14)? Who redeemed us from the curses of the law (Gal 3:13), which came upon us as a result of our sinning (sin is the violation of YHVH’s law, 1 John 3:4), and thus bringing a death penalty upon us (the wages of sin is death, Rom 6:23)? Is it now making sense why the Torah and the altar were placed on Mount Ebal? This is another one of the many prophetic shadow pictures in the Torah pointing to the redemptive work of Yeshua at the cross. Give glory to Elohim who knows the beginning from the end and to Yeshua the Messiah, the Lamb of Elohim, who was slain from the foundation of the world! Does this strengthen your faith that Yeshua is indeed the Messiah, the Lamb of Elohim slain from the foundation of the earth? Who else could have fulfilled these prophecies?
Joel 1:14–15 talks about a fast and a solemn assembly (Hebr. atzeret, Strong’s H616), which is a reference to one of YHVH’s annual feast days, which occurs before the Day of YHVH Wrath. This is an a obvious prophetic reference to Yom Kippur (the Day of Atonement), which occurs in the fall between Yom Teruah and Sukkot, and is the only annual high Sabbath/solemn assembly where YHVH’s people are required to fast (Lev. 23:27). In the prophetic end time scenario of the fall feasts, Yom Kippur occurs between the catching away (“rapture”) of the saints (pictured by Yom Teruah), and the beginning of Yeshua’s millennial rule (pictured by Sukkot). Yom Kippur is the time of the judgment of the world when YHVH will pour out his wrath upon rebellious and unrepentant man (Rev 15–16, the Seven Bowl Judgments).
Joel 2:1 speaks about blowing the shofar and sounding the alarm in Zion, for the day of YHVH is coming. This is a reference to the time period surrounding Yom Teruah, the day of shofar blowing or awakening blast. These shofar blasts seem to correspond to the Seven Trumpets of the Book of Revelation, which occur just prior to the resurrection of the righteous dead (Rev 11:14–18) and the Day of YHVH’s Wrath (Rev 15–16).
Joel 2:2 further calls the time period surrounding Yom Teruah a day of darkness, gloominess, clouds and thick darkness. This cross references with Matthew 24:29–31 and tells us the timing of the resurrection of the dead, which is after (verse 29) the Great Tribulation (verse 21). All this is the precursor to the great and terrible Day of YHVH’s Wrath (Joel 2:11). The word morning in verse two is the Hebrew word sachar (Strong’s H7837) meaning “morning, dayspring, dawn.” This is darkest time of the night, and Joel uses this poetic metaphor to describe spiritual conditions existing on earth just prior to the return of Messiah Yeshua who will come as the Sun of Righteousness with healing in his wings to break the hold that spiritual darkness has had on this earth once and for all (Mal 4:2, cp. 2 Pet 1:19).
Joel 2:12–15 further identifies the time period that this series of passages is discussing as being what is commonly called by the Jewish sages “the 40 Days of Teshuvah (repentance),” which begins on the first day of the sixth month on the Hebrew/biblical calendar and ends on the tenth day of the seventh month, which is Yom Kippur. These three verses clearly delineate the major aspects of this forty-day period. YHVH’s people are to:
to turn from their sins (called teshuvah meaning to repent),
to turn to YHVH with all their hearts indicating a deep (not just a surface), heartfelt repentance,
to fast, which is a direct reference to Yom Kippur/the Day of Atonement when Scripture requires YHVH’s people to fast or afflict their souls (Lev. 23:27),
and to weep and mourn for the sins one has committed that have separated one from YHVH.
In Joel 2:15–17, we see that within these days of teshuvah there is a time of shofar blowing, followed by the sanctifying of a fast which again is connected to the idea of a solemn assembly (atzeret, verse 15). This is a clear reference to Yom Kippur (the Day of Atonement), which occurs on day forty of the forty days of teshuvah (repentance), and occurs on the tenth day of the seventh month. Verse 15 speaks of blowing the shofar (on Yom Kippur), which is a reference to the third in the trilogy of shofar blasts that occur on Pentecost, Trumpets and finally on Atonement. This final or jubilee blast and is called the Great Shofar Blast or Final Shofar (Shafar haGadol) and signifies when in ancient Israel all debts were forgiven, all land was returned to its rightful owners and all captives were set free. Prophetically, this pictures when the returning Yeshua will defeat all his enemies including the armies of the Beast, Babylon the Great, which has enslaved the world spiritually, economically and politically, and Yeshua will cast Satan into the bottemless pit. This is the Day of YHVH’s Wrath or Vengeance. It is even possible that the Day of YHVH’s Wrath may last for a year and terminate on Yom Kippur of the next year.
At this point, some honest Scripture students may wonder why we think that certain key prophetic end time events have to occur on the feasts. The answer is simple: Since certain key events pertaining to Yeshua’s first coming occurred on the specific feast days that until then had prophetically pointed to those events (for example, Yeshua was crucified on Passover when the Jews were sacrificing the Passover lamb in the Temple; Yeshua resurrected one the day the Levites were offering the first fruits of barley harvest; Yeshua poured out his Spirit on the Day of Pentecost and wrote the Torah on the hearts of the saints, which corresponds to the giving of the Torah at Mount Sinai on Pentecost some 1500 years earlier; etc.), we have good reason to believe (based on scriptural precedence) that such will occur again regarding events surround the fall feasts.
Joel 2:16 speaks of the bridegroom going forth from his chamber and the bride coming out of her closet. This prophetically refers to the meeting of Yeshua, the Bridegroom, and his spiritual bride (the saints who have prepared themselves for the wedding of the Lamb) who will have a joyful reunion in the air at this time after the catching away of the saints. This occurs on or after Yom Teruah and during the Day of YHVH Wrath leading up to and on Yom Kippur.
Joel 2:12–14, 17 speaks of a time period of great repentance for all the inhabitants of the earth (including the saints) not only during the first 30 days of teshuvah (repentance) leading up to Yom Teruah, but especially for those inhabitants of the earth who were not caught away to meet the Bridegroom in the air on Yom Teruah, and who still remain on this earth during the “Ten Days of Awe” between Yom Teruah and Yom Kippur when the wrath of Elohim will be poured out upon the earth (the Day of YHVH). Many will repent of their wickedness and rebellion against YHVH during this time, and many will not.
Joel 2:17 speaks of the priests weeping between the porch and the altar of the Temple and making intercession for the people. We know that this occurred on Yom Kipper when the priests would actually slaughter a bull as an atonement for the sins of the priesthood and the people between the porch and the altar (The Temple and Its Ministry and Service, by Alfred Edersheim, pp. 248–249). Their weeping and crying out to YHVH to spare his people indicates that prophetically this will be a time of great duress upon the earth as YHVH’s pours out his wrath upon unrepentant humanity.
Joel speaks of the Day of YHVH (1:15; 2:1,11,31; 3:14), which is a time period associated with the ten days between Yom Teruah and Yom Kippur. The concluding event of this time period (the wrath of Elohim) will be the Battle of Armageddon when YHVH will gather all nations to mount one final assault against the Messiah in an effort to thwart him from establishing his world-ruling kingdom on earth (3:2; 12:14). Joel refers to this as the “Valley of Decision” for these nations (verse 12). They will be given the opportunity to choose to fight or submit to King Yeshua the Messiah. There YHVH will judge the nations based on the decision they make (verse 12) (this very likely is the judgment between the sheep and goat nations Yeshua refers to in Matthew 25:31-46) before slaughtering those who persist in rebelling against him (verse 3:13; Rev 14:14–20). Zechariah also speaks of the Day of YHVH when YHVH will gather all nations against Jerusalem (Zech 14:2) and he will “go forth and fight against those nations” (verse 3), after which Messiah will touch his feet down upon the Mount of Olives (verse 4)—an event that will usher in the rule of Messiah on earth and the 1000 year long Millennium (Messianic Age).
With the back drop of the fall feasts in mind as we read from the writings of Joel, along with the Forty Days of Repentance being a time of turning from sin, mourning and weeping prior to YHVH pouring out his judgment upon unrepentant humanity, what should be our emotional and spiritual disposition as we entire the time period of the fall feasts? Yeshua is coming again to judge both the wicked and the righteous. Each will be rewarded according to the fruits of their actions. With these things in mind, please read 1 Peter 4:17–18; 1 Corinthians 5:10 and Matthew 5:19.
Joel 1:1–20 chronicles the physical and spiritual desolation that will exist in the land of Israel (1:6, 10) just prior to the day of YHVH, the destruction of the Almighty (1:15). Israel’s pitiable condition is due to external forces (symbolized by worms, caterpillars and the lion, 1:4, 6, 7) coming against Israel laying her land waste. The prophet urges YHVH’s people to humble themselves and to call a sacred assembly fast (a probable prophetic reference to the forty days of repentance (Heb. teshuvah) leading up to the fall appointed time of the Day of Atonement (Heb. Yom Kippur).
Joel 2:1 opens by announcing the blowing of the shofar in Zion, and the sounding of the alarm (ruwa, Strong’s H7321, meaning “to shout, raise a sound, to cry out, give a blast, to shout a war-cry or alarm for battle, to sound a signal for war”) in Jerusalem. This is a clear reference to the fall festival of Yom Teruah, the Day of the Blowing of Shofars, or Day of the Shouting This is announced as a day when YHVH’s people are to tremble and to prepare for the coming of the day of YHVH, which is near.
The prophet next goes on to describe that day of YHVH as one of darkness (or obscurity) and gloominess (calamity or wickedness), heavy or thick dark cloudiness (2:1). On that day, a great army will swarm over the land with a devouring fire going before them while the heavens tremble, the earth quakes and the sun, moon and stars become darkened. (2:1–11). This army is invincible and immortal (2:8) and is described as YHVH’s army, which is very strong and executes his word (2:11). This is the very great and terrible day of YHVH, who can abide, comprehend or endure it? (2:11)
Scripture elsewhere describes only one immortal army that can fit this description in Joel’s prophecy, and that is the army that accompanies Yeshua at his second coming as prophesied in Revelation 19. This is a time when Yeshua will come to judge the earth, including the false religious systems of the world, which has on its hands the blood of YHVH’s saints (Rev 19:2). Yeshua, the Judge, will return riding a white warhorse and he will come to judge and to make war (Rev 19:11). His eyes burn with fiery indignation, he wears many crowns (he is taking to himself, the dominion and authority of all earthly leaders), his robe is dipped in blood and his name is called “The Word of Elohim,” which is a reference to Yeshua, the Living Word of Elohim (John 1:1–14). Accompanying Yeshua will be a heavenly army all clothed in white linen robes of righteousness (Rev 19:13–14). From Yeshua’s mouth proceeds sword (representing his Word) with which he will smite the nations (Rev 19:15, 21). After defeating the earthly wicked, treading them with the fierceness of his wrath (see also Rev 14:14–20), he will rule them with a rod of iron as King of kings and Lord of lords (Rev 19:15–16). This event, the day of YHVH’s vengeance or wrath, will culminate in a mighty battle between Yeshua’s spiritual army and the armies of the world including the false prophet and those who worshipped his image. This is the famous climactic battle of Armageddon, which in Revelation 16:16, will occur at the end of the seven bowl judgments of Revelation. Scripture calls the seven bowl judgments, also called the seven last plagues (Rev 15:1), the wrath of Elohim (Rev 14:10,19; 15:1,7; 16:1,19). Elsewhere in the writings of the ancient biblical prophets, this time period is called the day of YHVH’s wrath, or simply, the day of YHVH. As a result of these seven plagues falling upon the earth by the hand of YHVH’s judgment, the religious, economic, and political system of Babylon the Great that rules the earth will fall (Rev 17 and 18).
Titus 1:12–13,Cretans are.In today’s politically correct speech climate, this statement would be considered racist, even if it were a totally accurate statement. The word Crete may mean “fleshly.”
Titus 1:14,Jewish fables.Many people in the mainstream church are content to dismiss the Torah merely as a Jewish fable having little or no relevance to Christians. Yet, at the same time, the same preachers will passionately promote Christmas trees, Santa Claus and Easter bunnies. So what’s wrong with this picture?
Moreover, many Bible teachers in the mainstream church teach that this verse refers to the Torah. They use it in attempting to prove that the commandments of the Torah are no longer valid for believers. Is this correct? You mean, since the Torah has been “done away with” it is now acceptable to steal, murder, commit adultery, lie and worship idols among other things?
In reality, Paul can’t be referring to the Torah here without contradicting himself elsewhere. In numerous places, he strongly upholds and defends obedience to the Torah (Rom 3:31; 7:7, 12, 14; 13:8–10; 1 Cor 7:19; 9:21; Gal 3:10; 6:2; 2 Tim 6:14; Tit 2:14) and even claims to follow it himself (Acts 21:24; 24:1425:8; 28:17; 1 Cor 9:21). He must be talking about the Jewish traditions of men, which Yeshua said in Matthew 15:3–9 and Mark 7:7–9 make of non-effect the word of Elohim.
In fact, this is exactly what Paul is referring to here in this verse when he says “Jewish fables and commandments of men.” This is not a reference to the Torah the commandments which, in truth, came from YHVH Elohim and not from men. In the same verse, Paul contrasts these commandments of men with “the truth” from which men have turned away.
So what is this truth that Paul references here? Since Bible defines its own terms, we must look to it for the definition of the word truth. Elohim is the source of truth (Deut 32:4 cp. Pss 86:11; 89:14; 117:2), he is truth (Ps 25:10; 31:5; 33:4), and his Torah is truth (Ps 119:142, 151).
Truth is the opposite of a fable. One example of a Jewish fable and a commandment of men would be the idea that one can’t be saved unless they’re first circumcised (Acts 15:15:1, 5), which was the subject of the Acts 15 council. Paul vehemently fought this Jewish fable, and the whole Book of Galatians, for example, largely deals with this issue. If Paul had meant the Torah when mentioning “Jewish fables” then this makes Paul into a schizophrenic liar (since he promotes and lauds the Torah and claims to follow it elsewhere), while elsewhere he views the Torah as irrelevant and not necessary to be obeyed. Were Paul against the Torah, this would put Paul at odds with Yeshua who upheld the Torah (Matt 5:17–19) and with himself when he said to imitate Yeshua the Torah-keeper as he himself did (1 Cor 11:1).
From this brief discussion, it should be obvious to a logical minded person that Paul doesn’t have the Torah in view when he mentions fables in this verse.
Titus 1:15,Mind and conscience.Mind is the Greek word noos meaning “the intellect, that is, mind (divine or human; in thought, feeling, or will.” Conscience is the Greek word suneidesis meaning “co-perception, that is, moral consciousness.” Though the conscience or spirit of man is the candle of YHVH (Prov 20:28; Ps 18:28) and is what the Spirit of Elohim activates at the time of one’s spiritual regeneration, the spirit of man can be defiled (stained, polluted or contaminated) obviously by the corrupting influences of the world, the flesh and the devil. Since the spirit of man can be influenced or informed negatively it needs to be made perfect (complete). (See notes at Heb 12:23.)
Deuteronomy chapter 26 discusses the joy of giving financially to those who are called and ordained of YHVH to do his spiritual work on earth as well as to the poor among you and the blessings that come on the giver as a result (vv. 1–15, 19). Giving is a holy activity (v. 13), and when YHVH’s people obey him in this area and observe his other commandments as well, he proclaims them to be his special people and promises to promote them high above the nations of the world as his holy people (vv. 17–20). This YHVH did for ancient Israel when they obeyed him, and he promises to do the same for those who obey him now (2 Cor 1:20). These eternal and immutable principles of the Torah are for all people for all time and have not changed over time regardless of men’s traditions and religious doctrines that say otherwise. You may not feel like YHVH has presently exalted you above all those around you, but consider this: What is your salvation worth and what will your status be after you’ve received your glorified body and are ruling and reigning with King Yeshua over this earth after his return?
Deuteronomy 26:4–11, You shall answer.This was the prayer that one was to make when one brought their tithe to YHVH. Bringing one’s tithe to YHVH was an act of gratefulness and worship and was brought with a joyful heart for the blessing the Almighty had bestowed upon the tithe-giver.
Deuteronomy 26:11, You shall rejoice.Bringing one’s tithes and offerings to YHVH is to be a joyful event since it is a reflection of our gratitude to him for abundantly blessing us. (Compare this verse with 2 Corinthians 9:6–11.) Giving to YHVH is a form of worship since it allows us to put our treasure where our heart is (Luke 12:34). Please join me in praying this prayer:
Father, help us to give to you out of the abundance of our hearts joyfully and with gratitude for your blessings and bounty in our lives. Help me not to be a fair-weather giver only, but to give out of obedience, even sacrificially, that we may learn to have faith in your promises of provision and to obey you no matter the circumstances. Amein.
(For a brief study on tithing and giving, please see my teaching entitled, “Is Tithing for Us Today?” which is available on our ministry website at http://www.hoshanarabbah.org/pdfs/tithing.pdf.)
Deuteronomy 26:12,You shall give to the Levite, to the proselyte, to the orphan, and to the widow.Throughout the Tanakh, YHVH has a special place in his heart for the “underdogs” of society, as did Yeshua in his ministry. There are those, who through no fault of their own, and some due to their own faults, need help and extra grace and mercy. What is your attitude toward those who fall into this camp? What are you doing to help them?
Deuteronomy26:13–15, Prayer offered when giving. This is the prayer that the tithe-payer is to pray upon bringing his tithe to YHVH. Tithing leads to prosperity, but for whom? Just the individual? Notice in verse 15 the wording: “bless your people Israel…” The tithe-payer is praying for blessings not just upon himself, but upon the entire nation. What can we draw from this? Is there room for selfish prayers here? What happens when the whole community is tithing and everyone is praying for everyone else’s well-being and blessing?
Deuteronomy 26:17–19, You have distinguished YHVH…YHVH has distinguished you.What does this mean? What is YHVH’s attitude toward Israel? What does the word avouched or distinguished (some translations read: proclaimed or agreeing) mean here? What is transpiring here with the people distinguishing YHVH and YHVH returning the action in verse 18? The resulting action is in verse 19.
Do you sense that the world is going stark raving mad and crazy all around you? That the Antichrist demonic forces of hell and death have been unleashed and are waging a rabidly fierce battle to the death against all that is good as defined by the Bible? The natural human reaction in light of this is either flee or to fight. What should the saint do?
The Bible makes it clear. There is a time to fight and a time to flee. I don’t believe that now is the time for most of us to flee. Where would we flee to anyway? No. We must pray for boldness to preach the gospel as the early saints did in the book of Acts even in the face of life threatening circumstances (Acts 4:23–31).
Hopefully, these commentary notes, which I have just written this morning, will encourage us to do just that. This manna gleaned from the Word of Elohim has definitely encouraged me.
Be blessed and strengthened in Yeshua the Messiah who has overcome sin and death and made us partakers of his victory!
2 Timothy 1
2 Timothy 1:6,Stir up.What in us needs stirring up from time to time? Simply this: boldness to share the gospel with those around us as we discuss in the next verse.
2 Timothy 1:7, Spirit of fear [Gr. deilia]. Deilia denotes “timidity or cowardice.” The opposite of deilia is shame (v. 8), but shame of what? The context is clear here. It shame of the testimony or gospel of Yeshua and of standing up for those who are being persecuted for preaching the gospel (v. 8). For fear of what others will think, too many believers fail to share the gospel with those around them. Yeshua referred to this as putting one’s lamp under a bushel basket when, instead, he called his disciples to be like light on a hill (Matt 5:13–15) and commissioned them to take the gospel to the world (Matt 28:18–20; Mark 16:14–18). For too many saints, the great commission has become the great omission!
What have the saints to fear when Yeshua has given them the victory over sin and death (1 Cor 15:54–56)? Nay, through Yeshua the Messiah, the saint can do all things (Phil 4:13), and has become more than a conqueror (Rom 8:37), for greater is he that is in us than he that is in the world (1 John 4:4). After all, if Elohim is for us, who can be against us (Rom 8:31)? This means that YHVH will give us the boldness to share the gospel message with those around us, even as he gave the early disciples the boldness to do so when they asked him for it in the face of life threatening persecution (Acts 4:23–31).
Power [Gr. dunamis]…love [Gr. agapē]…sound mind [Gr. sōphronismos]. Dunamis refers to miraculous power or strength. Agape denotes “affection or benevolence” and, in Scripture, refers to the love of Elohim for his Son, for the human race, believers for Yeshua, the saints for one another, and is a fruit of the Spirit.
Sōphronismos denotes “a well-balanced, self-controlled or disciplined mind.” In other words, YHVH has equipped the saint with everything he needs to counteract the natural tendency toward fear in difficult situations. We have the miraculous power of the Spirit of Elohim working within us, the fruit of the Spirit of love, and a well-balanced and self disciplined mental state that will give in neither to irrational nor to naturally occurring human fear in the face of difficult situations.
What is Paul saying here in contrast to the spirit of fear or timidity and being ashamed of the testimony of Yeshua (v. 8)? He is declaring that Elohim has given his saints the means, power and ability to share the gospel with those around them and to stand up for the testimony of Yeshua in the face of persecution rather than succumbing to the natural tendency to pull away in timidity or cowardice.
Elsewhere, John declare that there is no fear in love, that perfect love casts out fear, and that the saint’s source of love is from the Father in heaven (1 John 4:18–19). If we are full of the love of Yeshua for others, then we will neither be afraid of what they think nor will we be ashamed to share the gospel with them, for our desire to see them saved will override all fear including that of criticism, mocking or rejection by others. The example of this can be illustrated by a house that is on fire and that contains sleeping occupants who are unaware of the fire that is about to kill them. Without thinking and in total boldness, a good Samaritan will break into the house, rush in yelling and screaming for the people to wake up and escape. He will do so boldly and without concern for what those in the house may think. In a sense, this should be our approach to those around us who are spiritually lost and in danger of being cast into the lake of fire.
2 Timothy 1:9, Before time began.YHVH Elohim established his plan of salvation for mankind through the redemptive life and death of Yeshua the Messiah before the world began (Rev 17:8; Acts 15:18; Rom 16:25; Tit 1:2; 1 Pet 1:20). Additionally, YHVH has chosen each saint through Yeshua before the foundation of the world (Eph 1:14; Rom 87:29–30; 11:2; Acts 18:38). That is, he knew each person by name who would accept his gift of salvation (Rev 13:8; 17:8) and, by implication, he also knew those who wouldn’t. Moreover, the kingdom of Elohim or heaven has been prepared for the saints from or before the foundation of the world (Matt 25:35).
2 Timothy 1:10, Life [Gr. zoe] and immortality [Gr. aphtharsia]. Zoe refers to life in it all of its aspects both in physical and spiritual dimensions. Aphtharsia denotes “incorruptibility or generally unending existence.” Through Yeshua, the saint has both physical and spiritual life that will extend past the final curtain of physical death and will continue unendingly into eternity. This is the message and power of the gospel in a person’s life through a relationship with Yeshua.
2 Timothy 2
2 Timothy 2:25–26, Grant them repentance.This verse indicates that sinful humans can’t even repent of sin properly on their own strength. Repentance is a gift that YHVH grants to those who have a heart for it—that they will come to their senses and turn from falling prey to the snares of the devil that have bound them in sin. Moreover, verse 25 indicates that YHVH may or may not grant people this gift.
Elsewhere we read that YHVH is not willing that anyone should perish, but desires that all men everywhere come to repentance (Acts 17:30; 2 Pet 3:9). From these scriptures, we may conclude that whether YHVH grants the gift of repentance or not depends on whether a person is sick enough of his sin to cry out to YHVH for help in desperation for deliverance.
This gift of repentance can occur at the beginning of one’s spiritual walk as they are coming to faith, or later down the road when one is repenting of reoccurring sin that, in their own strength, they feel powerless to overcome.
This gift comes as a result of trusting YHVH completely and not relying on one’s own strength to overcome sin. Faith in Elohim and humility on the part of the sinner is the key that unlocks access to the gift of repentance.
Our new annual Scripture Reading Schedule for 2020-2021 with daily readings that begins 10/11/20 is now available to download and print. The link to the current 2019-2020’s Scripture Reading Schedule will still be available on the right sidebar under “Helpful Links” into next year. If you are using a mobile device or tablet, the link may be below, meaning you’ll need to scroll down instead.
Most of this week’s blog discussion points will be on these passages. If you have general comments or questions on the weekly Scripture readings not addressed in a blog post, here’s a place for you to post those. Just use the “leave a reply” link or the “share your thoughts” box below.
The full “Read Through The Scriptures In A Year” schedule, broken down by each day, can be found on the right sidebar under “Helpful Links.” There are 4 sections of scripture to read each day: one each from the Torah, the Prophets, the Writings, and from the Testimony of Yeshua. Each week, the Torah and haftarah readings will follow the traditional one-year reading cycle.
* Verse numbers in parenthesis refer to the verse number in Christian English Bibles when they differ from Hebrew Bibles or the Tanakh.
Weekly Blog Scripture Readings for 8/30 through 9/5/2020.
