The Anti-Biblical, Demonic Origins of Obelisks, Steeples and the Christmas Tree

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Deuteronomy 16:22, You shall not erect for yourselves a pillar [Heb. matstsebah], which YHVH your Elohim hates.

The word pillar/) is the Hebrew word matstsêbâh and literally means “stand (upright), be set (over), establish.”One of the derivatives of this word is pillar or standing image. Such pillars were erected for pagan religious purposes (see The TWOT). C.J. Koster in his book The Final Restoration (reprinted as Come Out of Her My People) cites historical evidence for relating these pillars to the Egyptian and Babylonian obelisk, which was connected to sun worship (see also https://en.wikipedia.org/wiki/Obelisk) and the phallic symbol (also https://en.wikipedia.org/wiki/Phallic_architecture). He states that these pillars were commonly erected at the entrances to pagan temples (also https://en.wikipedia.org/wiki/Obelisk) as fertility symbols in honor of the sun deity (Koster. p. 79). 

Even an Egyptian obelisk of this sort sits in the very center of the Catholic Church’s St. Peter’s Square in Rome, and it is traditional for obelisk-shaped steeples to be found on many Christian churches to this day in the form of a steeple (ibid., p. 81). Richard Rives in his book, Too Long In the Sun,makes the same connection between the Egyptian obelisk, Canaanite standing pillars and the Christian church steeple (p. 136). 

What is the point here? YHVH commanded Israel to destroy these pagan symbols and to have nothing to do with them. They were abominations that would defile YHVH’s set-apart people. Have his people heeded his command? Many of these remnants of ancient pagan cultic practices remain in both the Protestant and Catholic churches to this day (Easter/Ishtar, Christmas/Saturnalia, the Christmas tree/Tammuz tree, the Christmas wreath/a pagan fertility symbol, Lent, Easter eggs and rabbits, and the list goes on and on). Does YHVH’s command to his people of the end times to come out of spiritual Babylon (see Rev 18:4) now take on a new meaning to you?

Pillar.The pillars the Canaanites erected to worship their gods were actually phallic symbols commemorating the incursion of the demon gods (sons of Elohim) when they had sex with the daughters of men to create their Nephilim or demigod children in the pre and post flood world (see Gen 6:2–6). 

The Canaanites were not the only indigenous ancient people to have such a tradition of the gods mating with humans to create supernatural offspring. So did the Yoruba tribes of West Africa as well as the native peoples of Madagascar, Polynesia, New Zealand, along with the Hopi, Acoma, Arihara and Apache of North America, along with Celtic, Japanese, East Indians, Australians and Scandinavians. “Trees were employed…as facilitators, or places of meeting/joining of the gods of heaven with Mother Earth, while their branches reach out to Father Sky, of the gods of heaven…[T]rees form a bridge between heaven and earth and are a symbol of regrowth (reincarnation)…Because trees can live for hundreds and hundreds of years, their extraordinary life span represents  the immortality of the gods and the immortal spirit given to the original Nephilim. The World Tree is also the Tree of the Knowledge of both good and evil, for knowledge in pantheistic culture holds the key to immortality and reincarnation” (The Genesis 6 Conspiracy, p. 122, by Gary Wayne). “A Judeo-Christian, then, should be wary of the Christmas tree, for the immortal evergreen represents the meeting place of the gods and Mother Earth and the creation of Nephilim” (ibid., p. 123).

The act of the fallen angelic sons of Elohim mating with the daughters of men (Gen 6:2–4) and the results thereof literally turned the pre-flood world upside down resulting in YHVH’s most severe judgments against these evil-doers and those who followed them. The phallus to this day is the object that represents this act of rebellion and represents the unlawful sexual union between heaven and earth that created demons. Peter and Jude refer to this in their epistles (2 Pet 2:4; Jude 6).

 

Covid-19: Pandemic or Plandemic?

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This video, sent to me by one of this blog’s readers, articulates many of the thoughts and concerns that I have had for many months regarding the current Covid-19/Coronavirus pandemic along with the accompanying global consequences thereof.

Continue to watch and pray, as Yeshua admonished his disciples to do.

 

Charitable Giving Vs. Government Socialistic Welfare Handouts

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Deuteronomy 15:7, Among you a poor man. 

Multiple times, the Scriptures enjoins those who have been blessed materially to help those who are poor. In fact, YHVH even has a special place in his heart for a special class of individuals who have fallen into poverty, namely, the widows and the fatherless (Deut 14:29; 16:11, 14; 24:19; 26:12–13; 1 Tim 5:3). Let’s now discover some biblical guidelines about charitable giving.

Yeshua declared that the poor would always be among us (Matt 26:11), so there will never be a lack of opportunity for the so-called haves to help the have-nots. Furthermore, YHVH promises to bless us when we give to the poor (Ps 41:1–3) as well as to those who have dedicated their lives to serving YHVH’s people through the ministry (Deut 14:29; 16:14; 26:12–13).  

In Deuteronomy 15:7, we discover that there are levels of priorities in our charitable giving. Our first responsibility is to help a poor person who is a brother, that is, who is a member of our immediate family, or someone who is like a brother to us. Second, we are to help those in need who reside in our gates, or are a member of our immediate community. Finally, and last, our charitability is to go toward those who are in need in our own land or country. The idea here is that our charitable giving is to go first to those who live the closest to us, and then go out from there geographically as we are able to do so financially. Too many churches have it backwards. They support to poor in other countries through evangelistic outreach, while neglecting the mission field or charitable giving on their own backyard.

In the Torah, there is a social welfare system in place to help the needy, but it comes with strict  guidelines. For example, YHVH instructed the Israelites to set aside a certain portion of their income to help the poor. (Deut 14:28–29). For the ancient Israelites, this was a sort of social welfare system whereby those who had been blessed materially were commanded to help those who weren’t and were in need. 

Moreover, the Torah had other social mechanisms whereby those who had fallen into poverty had the means to work themselves out of that economic state. There was no such thing as sitting idly and expecting a handout from society! For example, a poor person could sell themselves into servitude for a period of time until they worked themselves out of debt (Exod 21:2; Lev 25:39–55). Every seven years, debts were forgiven (Deut 15:1–2). Those who had an abundance financially and were in position to loan money to a poor person were forbidden from charging the lender any interest (Lev 25:35–38). Moreover, a poor person who had land could also sell their land to raise money; however, at the end of the 50 year jubilee cycle, that land would be given back to them (Lev 25:8–17). 

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What does it mean to be set-apart (kadosh or holy)?

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Ezekiel 44:15–31

The following is a quick study on the subject of what it means to be a set-apart and sanctified people. It is the desire and purpose of YHVH, “to open the eyes of those who are without YHVH and without hope (i.e. Gentiles), and to turn them from darkness to light, and from the power of Satan unto YHVH, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith in Yeshua the Messiah” (Acts 26:18). The Apostle Paul in 1 Thessalonians 4:3–5, 7 further adds,

For this is the will of YHVH, even your sanctification, that you should abstain from [sexual immorality]: that every one of you should know how to possess his vessel in sanctification and honor; not in the [lustful sexual desires], even as the [pagans] which know not YHVH … For YHVH has not called us unto uncleanness, but unto being set-apart.

The words sanctification and set-apart (kadosh) are related words in the Greek language and have the same meaning, which is “to purify, to consecrate, morally blameless, sacred, pure.” Only One (i.e., YHVH) who is set-apart and morally pure can take something which is unholy and defiled (i.e., man) and make it pure.

Man cannot pull himself up by his own bootstraps. He cannot become set-apart or holy, blameless and pure through his own good works. As we just read in Acts 26:18, we are sanctified (made set-apart, morally pure, blameless) through faith in Messiah who washed away the sin in us that made us unholy in the first place. He wiped clean the slate that recorded our past sins and then deposited into our lives his Set-Apart Spirit to supernaturally empower us to walk sin-free.

But then we have to stay set-apart by keeping under the sin-cleansing blood of Yeshua, by turning away from sin daily and by living a righteous, Torah-obedient life. Such will keep us in the path of righteousness. And if we happen to sin, we must confess that sin and YHVH promises to forgive us of our sin and spiritually cleanses us and restores us to a state of being set apart (1 John 1:9).

Sadly, some mistakenly believe that the Torah of Elohim (YHVH’s standard for holiness or righteousness) is no longer for us today—that it was “done away with at the cross.” If this concept is valid, then what part of the Torah (YHVH’s instructions in righteousness) is no longer for us today? You shall not murder? You shall not steal or commit adultery? Do not worship idols? Do not have sex with an animal? Keep the Sabbath? How about tithing? Tithing is part of YHVH’s Torah-law, and most Christian churches strongly advocate adherence to that law! In reality, following all of these commandments show us how to love YHVH with all of our heart, soul, mind and strength and how to love our neighbor as ourselves. Keeping his divine laws helps us to walk in a sanctified manner, and to stay holy or set-apart (sanctified).

Sanctification involves coming out of the world, and getting the world out of us! It involves separating and cleansing ourselves from something that is unholy and profane (namely, the world, the flesh and the devil) and becoming a vessel that is set-apart and sacred (Yeshua-like). It is something that happens to us when we are born again, but it is also a lifelong process. Yeshua describes this in John 17:14, 17:

I have given them your word; and the world has hated them, because they are not of the world, even as I am not of the world … Sanctify them through your truth: your word is truth.

Paul in 2 Corinthians 6:17 exhorts YHVH’s people to,

“[C]ome out from among [the paganism of the world], and be you separate, says YHVH , and touch not the unclean thing; and I will receive you, and will be a Father unto you, and you shall be my sons and daughters,” says YHVH Almighty.

In summary, sanctification and being set-apart has several parts. First, there is a separation from the world, flesh, sin and darkness, which involves turning to YHVH through faith in the atoning blood of Messiah. At this point YHVH sanctifies or makes one set-apart for YHVH’s set-apart purposes and involves living a set-apart life and doing YHVH’s set-apart will. Sanctification takes something that is dirty, purifies it, and then dedicates it for a set-apart or godly use, and then commissions it to be used for that purpose. Remember the process this way: separation, purification, consecration leading to use or service with the end result being glorification and exaltation as kings and priests in YHVH’s eternal kingdom ….

To read the rest of this teaching article go to http://www.hoshanarabbah.org/pdfs/holy_pr.pdf. In this article we discuss the following subjects: 

  • YHVH’s people are called to live a set-apart (holy) or sanctified life.
  • YHVH’s people are commissioned to make a difference between the set-apart and the profane.
  • How can that which is set-apart by YHVH return to that which is filthy??
  • What are some examples in Scripture of what can be profaned?
  • What keeps a person from becoming a set-apart priest of YHVH?

But you are a chosen generation, a royal priesthood, a set-apart nation, a peculiar people, that you should show forth the praises of him who has called you out of darkness into his marvelous light. (1 Pet 2:9)

And [Yeshua] has made us kings and priests unto Elohim and his Father, to him be glory and dominion forever and ever. … and we shall reign on the earth … with [Messiah] a thousand years. (Rev 1:6; 5:10; 20:6)

 

Understanding the Mystery of Ezekiel’s Temple

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Ezekiel 40–48

Ezekiel’s vision of a temple is enigmatic. Few passages in the entire Bible are more difficult to understand than chapters 40 to 48 of the Book of Ezekiel where the prophet describes in detail a temple—a habitation for YHVH himself—that he saw in a vision. Ezekiel’s temple is similar to the Tabernacle of Moses and Solomon’s Temple, but different and grander. 

Is this temple to be actually built during the Messianic Era or Millennium (which is the most common interpretation of this prophetic passage)? Or is this temple not a literal temple that will be built, but only figurative and spiritual in nature containing some hidden spiritual message? Bible commentators are uncertain. The Christian commentator Matthew Henry brushes off the vision with a scant commentary giving the following reasoning why: “Here is a vision … which is justly looked upon to be one of the most difficult portions in all the book of God. When we despair to be satisfied as to any difficulty we meet with, let us bless God that our salvation does not depend upon it, but that things necessary are plain enough; and let us wait till God shall reveal even this unto us.” Not content to leave this issue on Matthew Henry’s spiritual back burner, this author has assembled a series of insightful quotes from scholars who have studied Ezekiel’s Temple in depth and have some thought-provoking ideas as to its spiritual significance that may well spur the reader to examine this subject more thoroughly for himself.

Next, we present some excerpts from some Jewish and Christian commentaries on the subject of Ezekiel’s temple.

The Soncino Pentateuch sees this vision describing a temple that will be built in the New Jerusalem after the return of the exiled Israelites, which occurs when Messiah comes to establish his kingdom on earth. “This new temple was … to symbolize and embody in concrete form the teachings of Holiness and Purity preached by the Prophet in the preceding 39 chapters of his book.… The real hope of the future for Ezekiel lies in perfect and willing obedience to the Law” (p. 350).

The ArtScroll Chumash notes that at the beginning of the Book of Ezekiel the prophet is shown the glory of YHVH departing the Temple in Jerusalem because of all the abominations done therein (Ezek 9 and 10). That Temple became but an empty shell destined for soon destruction at the hands of the Babylonians. “But [Elohim] removes his Presence from places, not from his people. Throughout Ezekiel’s sad task of warning the nation of the consequences of its waywardness, [Elohim] told him that Israel would remain his people, that he would share their exile, and that he would bring them home again. In the concluding chapters of the book, Ezekiel saw the vision, the architecture, the dimensions, the laws of the Third Temple. Finally, he saw the vision of the Shechinah’s [YHVH’s glorious Presence] return—the same Shechinah whose departure he had tearfully witnessed twenty years earlier” (pp. 1158–1159).

The essence of the nine chapters devoted to describing this temple is found in 48:35 where the name of the city is given: YHVH Is There/YHVH Shama (vnÑ vuvh), according to the ArtScroll Tanch Series Ezekiel Commentary. The focus of the New Jerusalem is that it is the resting place of the Divine Presence. “[Elohim] wills that there be a New Jerusalem only because he wills that there be a place of welcome for the Divine Presence.… This Temple is to become the throne and footstool for the Divine Presence (43:7) and, in contrast to the two previous Temples which became defiled—and subsequently destroyed—through Israel’s sins, this one is to stand inviolate. [Elohim] is to dwell in it, never to depart (43:7)” (p. 605).

Adam Clarke in his commentary sees a direct correlation between the layout of Ezekiel’s temple and the message of the cross. “The tabernacle and temple were types of the incarnation of [Yeshua the Messiah]: ‘Destroy this temple, and after three days I will raise it up;—but this he spoke of the temple of his body’ (John 2:19,21). And in that Temple ‘dwelt all the fullness of the Godhead bodily.’ Into this immaculate humanity did the glory of the Supreme [Elohim] enter; and thus, ‘[Elohim] was in [Messiah] reconciling the world to himself.’ And this [Yeshua] is Immanuel, [El] with us” (Clarke’s Commentary, vol. 4, p. 540).

E.W. Bullinger in his noted Companion Bible says of Ezekiel’s Temple or Sanctuary, that it is the palace or habitation of the Messiah in connection with “the city of the great King” (Ps 48:2; Matt 5:35) (Appendix 88, p. 126).

“These closing chapters [Ezek 40 through 48] describe the new temple and a new order of worship for Israel. Most important they conclude with the name of the city, [YHVH] Is There. This is the key for understanding this whole vision of Ezekiel, which is paralleled by Revelation 21:1–22:15. As John has an angel guide to show him around his New Jerusalem, so Ezekiel has an angel to explain to him his temple vision. Though scholars vary in their interpretation, the temple is best interpreted symbolically, representing the ­worshiping community of the Messiah, during the church age, the Millennium, and climaxing in the world to come” (Spirit Filled Life Bible, notes on Ezek 40:1).

So what is the bottom line here? Will Ezekiel’s Temple literally be built or is it merely metaphorical symbology or both? 

Ezekiel’s Temple—A Literal Millennial Temple

There are solid biblical reasons to believe that Ezekiel’s temple vision foretells a literal temple that will be built in the future. In Messiah’s Coming Temple—Ezekiel’s Prophetic Vision of the Future Temple, by John W. Schmitt and J. Carl Laney, the authors make a compelling case for this being a description of a literal millennial temple. “Taken literally, Ezekiel 40–48 describes a temple that will exist during the kingdom (millennial age). Also Ezekiel is not alone in his prediction regarding a future temple; other prophets confirm the view that there will be a literal temple in the future kingdom (Isa 2:3; 60:13; Jer 33:18; Joel 3:18; Mic 4:2; Hag 2:7–9; Zech 6:12–15; 14:16, 20–21)” (ibid. p. 81). Moreover, if we are to believe John’s account of the New Jerusalem’s river of life lined with trees of life (Rev 22:1–2), then we must believe that Ezekiel’s similar account is literal as well (Ezek 47:1, 7, 12).

Those who believe that Ezekiel’s Temple is an allegorical representation of this present church age “introducers unwarranted allegorization and tends to read ideas into the passage rather than drawing out the t ruth that is there. Furthermore, thee is very little that corresponds to the church in Ezekiel’s vision” (ibid., p. 81).

 

Deuteronomy 13—Dealing With Both Carnal and False Prophets

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Deuteronomy 13:1, If there arise a prophet.

In the modern (especially Charismatic) church not only is the term “prophet” carelessly thrown about, but so is the term “false prophet,” which is often applied to any Christian who simply “misses” hearing the word of Elohim correctly, but isn’t guilty of leading Elohim’s people astray spiritually into heathenism. We need to fine tune our use of these words and learn how the Bible uses them and then do the same.

For years, I also had been using the term false prophet too broadly and generically (as many in the church do) to apply to those who either prophecy presumptuously out of the dictates of their own heart, or who hear a word from Elohim but incorrectly interpret it or misapply it (as was the case with Nathan the prophet who repented for telling David incorrectly that it was YHVH’s will for him to build the temple), as well as to those evil prophets who lead YHVH’s people away from the Truth of Elohim and into paganism.

The term “false prophet” is not to be found in the Tanakh (or Old Testament) at all, and is only occurs several times in the Testimony of Yeshua (or New Testament) and is applied to patently evil, satanic individuals. Therefore, based on the biblical evidence, it is incorrect to apply this term to a godly individual who, for example, makes an accurate prophecy, but gets the dates wrong, or somehow misinterprets a prophetic message from YHVH. 

Although the term “false prophet” isn’t found in the Tanakh, there are many warnings given against individuals who, through their false prophecies, lead YHVH’s people astray into idolatry or who don’t urge the people to repent and get back to YHVH’s straight paths of Torah-obedience, or who otherwise involved in ungodly activities (e.g. Deut 13:1–5; 18:20–22; Jer 23:9ff; 28:1ff; Ezek 13:2ff; Isa 28:7). The term “false prophet” doesn’t strictly apply to a godly person who isn’t leading YHVH’s people into apostasy.

Therefore, based on the biblical evidence, the godly person who “misses it,” so to speak, should be more correctly called a presumptuous prophet (Deut 18:22), or foolish prophet (Ezek 13:2) or a carnal prophet (i.e. who speak out of the flesh; Ezek 13:1). Based on scriptural evidence, I can see no justification for applying the derogatory term “a false prophet” to a Christian who simply misinterprets a prophetic word from Elohim, or who erroneously adds their own ideas to the prophetic word while assuming they are from heaven. One should be wary of such a “prophet,” and, if possible, teach him or her how to hear and interpret a prophetic word correctly from Elohim, but the church should not reject them as a false prophet. For this reason and for the purpose of accountability, Paul instructed the saints in Jerusalem (and us) to judge the prophets who prophesy in the local congregation (1 Cor 14:29) to insure that what they are saying is indeed from Elohim and lines up with his Written Word.

Deuteronomy 13:1–6, A prophet or a dreamer … a sign or a wonder. A prophet may claim to receive his or her vision or “word from YHVH” while they are awake in a vision or in a dream while asleep (The ArtScroll Stone Edition Chumash, p. 1007). According to Rashi (the Jewish Torah commentator), a sign is a supernatural event in heaven while a wonder is a miraculous event on earth. There are those among the people of YHVH who, as Adam Clarke states in his commentary on this verse, “pretend to have a divine influence, so as to be able perfectly to direct others in the way of salvation” or shows some “miraculous proof of his mission … or some type of representation of what he wishes to bring you over to” (vol. 1, p. 774). Yeshua warned about false prophets in the latter days who would deceive many (Matt 24:11) and false messiahs who might even deceive the “very elect” (verse 24). Paul talks about a “man of sin” that would arise showing signs and lying wonders such that some would fall from the truth of the salvation message of the gospel (2 Thess 2:1–12). Paul warns, “do not be soon shaken in mind, or be troubled, neither by spirit, nor by word … let no man deceive you by any means (verses 2–3). He then (in verses 15–17) encourages the brethren to stand fast in the simple truths of the gospel of Yeshua:

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Colossians 2—What was wiped out and nailed to the cross?

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Liar!

The mainstream church has lied to you about Colossians chapter two. How is this, you ask? Read on for the answer…

Colossians 2:14, Having wiped out. Here Paul mentions that Yeshua blotted out the handwritings of legal decrees that were against us when he died on the cross (Col 2:12–15). What was against us? It was the Torah law that specified that the sin of adultery carried the death penalty (Lev 20:10). For those who are washed in Yeshua’s redeeming blood and have been buried with him by water immersion or baptism (Col 2:12 cp. Rom 6:3–11), the devil, who is the accuser of the brethren (Rev 12:10), no longer has any legal basis against which to lay the charges of the sin of unfaithfulness against us before the Almighty (Col 2:15). Likely, there is a heavenly record of each man’s sins written in one of the books (which are in addition to the book of life) mentioned in Revelation 20:12. These books be opened at the last judgement and will be used to determine one’s eternal rewards based on one’s works of righteousness (v. 12). Some will be granted eternal life, while others will be destroyed in the lake of fire (v. 15). As mentioned, those who are under the blood of Yeshua and whose names are written in the Lamb’s book of life, there is no condemnation. 

In this passage, Paul may be alluding to the law of the jealous regarding an unfaithful woman (Num 5:11–31). In this case, the Torah instructs a man to bring his wife whom he suspects of adultery before the priests along with an offering of barley meal. What follows is one of the Torah’s more curious rituals. The priests, in front of the woman, sprinkle some dirt from the door of the tabernacle into an earthen vessel filled with holy water. Her head is uncovered, and she is then made to hold the barley meal, while she is put under oath and questioned about her alleged extramarital sexual activities. A curse is put on her if she has been unfaithful, and the curses are written in a book. The words are then scraped from the book and put into the water. The woman is then made to drink the bitter waters. If she is guilty, the curse takes effect causing her belly to swell and her thigh to rot. 

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