There is a time…and there is NOT a time!

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Ecclesiastes 3:1, To everything there is a season, a time.

The preacher in Ecclesiastes chapter three tells us that there is a time and season for everything. On the face of it, this sounds like an innocuously bland and self-evident statement, but not really.

There is a time do to things, as the wise preacher informs us. “To everything there is a season, a time for every purpose under heaven: A time to be born, and a  time to die…” and so on. But the more the years and decades slide past me and as I reach the grandparenting season of my life, the more I realize that there is, perhaps, more importantly, a time not to do a lot of things that I might have done at an earlier time in my life. There are battles not to fight, words not speak, things not to do. There are several reasons that immediately come to mind for this. 

First, and, perhaps, most importantly, determining what to do and what not to do is a matter of one’s personal priorities. As one reaches the top of the hill of one’s life and begins the descent on the other side toward death, one can see more circumspectly one’s past life as well as that which remains whether it be a long or a short time. With the stark reality of one’s life in full view and the idealization of past unfulfilled expectations gone like dust in the wind, that the time one has left suddenly becomes a valued treasure. Add to this the unexpected deaths of loved ones and friends around you, which, to any young people reading this, occurs more frequently the older one gets, suddenly, every breath and heartbeat becomes a cherished gift from the Creator.

The second reason for not doing or saying many things that I might have in my earlier years has to do with following the leading of the Set-Apart Spirit of Elohim more precisely instead of jumping obediently and unquestioningly to the demanding impulses of my impatient, impetuous and sin-oriented flesh. This too has to do with priorities—desiring to be in the perfect will of the Almighty by seeking first the kingdom of Elohim as Yeshua instructed his disciples to do instead of seeking all those other carnal and earthly things.

The third reason for adding the negative adverb not to the statements in Solomon’s famous Ecclesiastes three passage is that the older one gets, one starts getting a little more tired if not physically, at least emotionally from chasing the wind and ending up with little or nothing to show for the effort. Suddenly one wakes up and discovers the wisdom of working smarter, instead of harder. This is wisdom, which only comes with age and perspective. It’s wise to conserve energy and to save it for those things that are worth the time and effort, and for which there is a payoff especially in the next life. 

Fourth, so much of what we do and say is an expression of human pride and vanity. We are all guilty of this, so raise your hand. I’ve got mine up! As I get older, I agree with the preacher’s words in Ecclesiastes verse two of chapter one, “‘Vanity of vanities,’ says the Preacher; ‘Vanity of vanities, all is vanity.” When one gets brutally honest with oneself and analyses most of one’s words and actions, human pride and vanity is the pathetic label that can be applied to most of it. So what does the Almighty have to say about this? What reasons will we give to him on judgment day as to the motives behind most of what we said and did? What legacy of value are we really leaving to the next generation? Will we be leaving behind a grandiose frozen-in-time, stone cold and lifeless monument to ourselves, or will we have sown seeds into the fertile ground of the lives of those around us that will hopefully bring forth fruit that will not only make the world a better place, but that will also serve to expand the kingdom of Elohim at the expense of the kingdom of darkness? 

Make no mistake, every one of our thoughts, words and deeds is a pebble dropped into a vast lake; the ripples go forth and touch many lives for good and for bad. We have no idea of this! The ripples travel beyond the horizon. So act and speak wisely on the front end. This is another good reason not to do and say a lot of things.

Another reason to say less is this: Did you every wonder why we have two ears and two eyes but only one mouth? One learns more by listening and observing than by talking. Some people never stop talking! You ask them a simple yes or no or a one sentence question expecting an equally short answer and you get an epistle. I’ve been guilty of this on more than one occasion. A mark of wisdom is to speak volumes with few words. Yeshua the Messiah was the master of this approach. His longest sermon was only three chapters long and only takes a few minutes to read, yet these few words have turned the world on its head!

Add to all these reasons why there is a time not to speak and do is this one: The older I get, the more I realize that most people don’t care what you have to say or think anyway. They’re too preoccupied with their own stuff and too self-absorbed to care beyond that. So why waste the time, energy and breath saying it if only to hear yourself talk? This too is vanity of vanities! Those who do care—who have ears to hear—will seek you out and will want to hear what you have to say. You don’t have to have to go after them. I have found this out the frustratingly hard way after 18 years of pastoring and more than 30 years in continuous ministry.

Finally, you learn more by being a receiver than a transmitter. Currently, my receiver is pointed heavenward. This means waiting patiently on Yehovah to transmit. The older I get, the more I realize how much I don’t know. To be sure, this is humbling. At the same time, the more I realize that others don’t know as well. Those who act like they have all the answers and know it all usually have something to sell you. Follow the money! Most of them, too, are simpletons and sometimes even fools (like the rest of us), but they’re too proud to admit it. This too is vanity of vanities.

Now that you’ve read this far, do you really want to really know what’s going on? It’s this. The world is currently in a state of hyper confusion induced by godless men under the spell of secular humanism and demonic antichrist concepts and agendas, which the Bible prophesied would occur prior to the second coming of Yeshua the Messiah. We live in gross darkness, and there are no human spiritual leaders to guide us through this Satanic black hole, obscure cesspool. Where are they? Most are too busy making money, building their empires or gratifying the lust of their flesh, and they’re clueless. It’s business as usual. That leaves the rest of us to search for answers and direction on our own. We’ve never been this way before; theses are last days after all. There’s only one direction to look for guidance, and that’s up. We have only the Word of Elohim and his Set-Apart Spirit to guide us at this point, since we’re in uncharted territory. That means shutting up and listening. You can’t receive if you’re transmitting!

Let me leave you with these words of David,

I will lift up my eyes to the hills—from whence comes my help? My help comes from YHVH, Who made heaven and earth. He will not allow your foot to be moved; He who keeps you will not slumber. Behold, He who keeps Israel shall neither slumber nor sleep.  YHVH is your keeper; YHVH is your shade at your right hand. The sun shall not strike you by day, nor the moon by night. YHVH shall preserve you from all evil; He shall preserve your soul. YHVH shall preserve your going out and your coming in From this time forth, and even forevermore. (Psalm 121:1–8)

Unto You I lift up my eyes, O You who dwell in the heavens. Behold, as the eyes of servants look to the hand of their masters, as the eyes of a maid to the hand of her mistress, so our eyes look to YHVH our Elohim, until He has mercy on us. Have mercy on us, O YHVH, have mercy on us! For we are exceedingly filled with contempt. Our soul is exceedingly filled with the scorn of those who are at ease, with the contempt of the proud. (Psalm 123:1–4)

 

The Basis Requirements for Being a Prophet of Elohim

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Numbers 12:6, A prophet among you. 

The Torah reveals the basic requirements of a prophet. If a person is a prophet, YHVH will reveal himself to a person as per the instructions Numbers 12:6 (see also Jer 23:28). The context of these instructions was the misuse of the mouth in accusation against an elder in Israel. Evidently, Aaron and Miriam (who was a prophetess, Exod 15:20) thought they had gotten a prophetic word from Elohim and felt justified in correcting Moses on that basis. They were wrong and YHVH’s punishments were swift and severe.

There Are Eleven Levels of a Prophet

A little known fact in modern-day church prophetic circles is that the Bible reveals that there are eleven levels of a prophet. The list below is adopted from The Guide to the Perplexed (by Moses Maimonides [or the Rambam] pp. 241–245.) Most so-called prophets in the church if they are on the list of the requirements for being a true prophet are at the lowest levels. This fact alone should cool the prophetic jets of most who think they’re Elohim’s elect and anointed prophet to the body of Yeshua. In reality, considering Israel’s long history, the Scriptures reveal that there were very few Elohim-sent prophets. Long periods of time passed without there being a true prophet of Elohim in Israel. There was no shortage of false and carnal-minded prophets, however. Now here’s the list:

  • Divine assistance given to a person to induce or encourage him to do something good and grand (e.g. Judg 2:18; 1 Sam 11:6; 1 Chr 12:18; Exod 2:17; 1 Sam 16:17). Scripture often records this occurrence when it states, “And the Spirit of YHVH came upon so and so…”
  • The person feels as if something came upon him, and as if he had received a new power that encourages him to speak. Such a person is said to speak by the Set-Apart Spirit. The books of Psalms, Proverbs, Ecclesiastes, Song of Solomon, Daniel, Job, Chronicles and the rest of the Ketuvim (Writings or Hagiographa) were written under the inspiration of the Set-Apart Spirit. See also 2 Sam 23:2; Num 11:25; 2 Chron 20:14–15; Num 23:5; etc.) Often prefaced by the phrase, “The Spirit of YHVH spoke to me…” or “So and so prophesied…”

Below are the levels of a prophet. Not all people who have these experiences are prophets. Those who hold the biblical office of a prophet will experience these things regularly and will manifest the biblical fruits, power, authority and anointing of a prophet.

  • This is the lowest class of a prophet. Those who introduce their speech by the phrase, “And the word of YHVH came unto me…” or a similar phrase. Sometimes he will see a prophetic allegory in a dream. Such was the case with Zechariah.
  • The prophet hears in a prophetic dream something clearly and distinctly, but does not see the speaker as in the case of the call of young Samuel (e.g. 1 Sam 3).
  • A person addresses the prophet in a dream, as was the case in some of the prophecies of Ezekiel (e.g. Ezek 40:4).
  • An angel speaks to him in a dream. This applies to most of the prophets in Scripture (e.g. Gen 31:11).
  • In a prophetic dream it appears to the prophet as if YHVH spoke to him (e.g. Isa 6:1, 8; 1 Kgs 22:19).
  • Something presents itself to a prophet in a prophetic vision; he sees allegorical figures, such as were seen by Abraham in the vision “between the pieces” (Gen 15:9–10); for it was in a vision by daytime, as is distinctly stated.
  • The prophet hears words in a prophetic vision, but does not see the person speaking to him; as is said in reference to Abraham, “And behold, the word came to him, saying, This shall not be thine heir.” (Gen 15:1, 4). This occurred to Paul on the road to Damascus (Acts 9:3ff)
  • The prophet sees an angel that speaks to him in a prophetic vision as happened with Peter in his vision of the sheet from heaven (Acts 10:3) (also Rev 19:10; 22:9)
  • He sees an Angel (or Messenger) of YHVH (literally, the preincarnate YHVH Yeshua) that speaks to him in a vision, as was the case when Abraham was addressed by an angel at the sacrifice of Isaac (Gen 22:15) and many other places where the Messenger of YHVH speaks to his servants directly (e.g. Gen 12:7; 16:7–13; 17:1, 22; 18:1; 22:11, 15; 32:24–32; 35:1; Exod 3:2; 13:21; 14:20; 33:9–11; 34:5; Num 11:25; Deut 31:15–16; Num 22:35–38; Josh 5:13–15; Judg 6:11–23; 13:3; Isa 6:1ff; John in the Book of Revelation).

If you fancy yourself being a prophet, where are you on this list? Probably near the bottom. Until Elohim elevates you, it might be best to hold your peace and wait a little longer on him.

A False prophet Versus a Carnal or Presumptuous Prophet

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Is the Torah “the law of sin and death”? NO!

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Romans 8:2, The law of sin and death. In Romans 7:23, Paul talks about “another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.” This other law is what the Jewish sages refer to as the evil inclination or ha-yetzer rah with which every human is born. This is because due to the fall of man each person is born spiritually cut off from Elohim and is thus subject to the powerful influences of the world, flesh and the devil. 

Yielding to our innate yetzer rah or carnal, rebellious, sinful nature brings a person under the death penalty that automatically comes on each human for violating Elohim’s Torah. It’s a simple matter of the “law” of cause and effect: one reaps what one sows or for every action there is a reaction. To wit, Paul states that “the wages of sin is death” (Rom 6:23). Ezekiel states that the soul that sins will die (Ezek 18:4). John goes on to say that “sin is the violation of Torah-law” (1 John 3:4). Therefore, the law of sin and death is yielding to our carnal nature that is prone to sin the results of which brings the consequences of sinful actions as prescribed by the Torah the end result of which is death or extinguishment of life and eternal separation from Elohim. 

Just because the Torah prescribes the death penalty for sin doesn’t make the Torah evil any more than violating the law of gravity by jumping off a cliff makes that law evil, or violating a speeding law makes that law evil. Righteous laws exist for our good—to protect us from harm, and are thus not evil. Both the Torah-law, the law of gravity and other laws (e.g. traffic laws) are for our protection. But if we violate them, we not only jeopardize our well-being and safety, but there may be a penalty to pay for breaking them as well.

In Genesis 2:17 Elohim laid down a law: do not eat of the tree of the knowledge of good and evil. He pronounced upon man the curse of death if he violated this law. Man broke the law and ate from the forbidden tree. To go against the law of Elohim is sin (1 John 3:4). As previously noted, the wages of sin is death (Rom 6:23), and the soul that sins shall die (Ezek 18:4). This is the law of sin and death that Paul talks about in Romans 8:2. When man obeys the Torah-laws Elohim, he will neither be sinning nor will he bring upon himself the wages of that sin which is death.

Romans 8:7, The carnal mind. (See notes at Luke 2:24.) Notice that it is the carnal mind that is not subject to the law of Elohim. Therefore, any theology or philosophy of man that in any way nullifies, does away with, abrogates, invalidates the laws of Elohim by saying such things as “it was done away with,” “it was fulfilled by Jesus so that we don’t have to do it,” “it was nailed to the cross,” or “it was for the Jews, but not for the Gentiles” is a function to the carnal mind of man, and is not of the Spirit or mind of Elohim.

Subject to. This is the Greek word hupotasso meaning “to subordinate, to obey, to be under obedience, put under, subdue unto, (be, make) subject (to, unto), be (put) in subjection (to, under), submit self unto.” Therefore, anyone who says that they are no longer “under the law” and takes it to mean that they no longer have to obey it is confessing that they’re under the influence of their carnal mind and not the Spirit of Elohim as the first part of this verse states.

 

Blog Scripture Readings for 6-14 Through 6-20-20

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Parashat Sh’lach L’cha — Numbers 13:1 – 15:41
Haftarah — Joshua 2:1–24
Prophets — Jeremiah 38:1 – 44:30
Writings — Ecclesiastes 8:1 – 12:14; Esther 1:1 – 2:23
Testimony — Romans 10:1 – 16:27

Our new annual Scripture Reading Schedule for 2019-2020 with daily readings is available to download and print. If you are still working through 2018-2019’s Scripture Reading Schedule, the link will still be available on the right sidebar under “Helpful Links”. 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.

Weekly Blog Scripture Readings for 6/14 through 6/20/2020.

 

Do YOU have your adoption papers?

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Do you have your ticket to the New Jerusalem? If not, why not?

Romans 8:15, Adoption. This word (found only in Paul’s epistles) is found in only four other places in the Testimony of Yeshua (i.e. Rom 8:23; 9:4; Gal 4:5; Eph 1:5). It is the Greek work huiothesia and refers to that spiritual relationship which Elohim has established between himself and the saints—the Israel of Ellohim (Gal 6:16)—to the exclusion of all other people on earth.

In Galatians, Paul speaks of redeemed believers being both Abraham’s seed and being adopted as sons of Elohim (Gal 3:29, 4:5). Elsewhere where the term adoption is used in the Testimony of Yeshua, it is in reference to our relationship with our Heavenly Father, not with our earthly father, Abraham. The saints are therefore, the sons, seed or offspring of Abraham, yet adopted into the family of Elohim as spiritual sons. In other words, redeemed believers are the literal sons or seed (physically and spiritually) of Abraham, yet adopted sons (spiritually) of YHVH.

This adoption process will be finalized or completed at the resurrection of the saints at Yeshua’s second coming when each saint will receive their resurrected, glorified spiritual body (Rom. 8:23), for it is then, as John states, that we will be like him (Yeshua) for we shall see him as he is (1 John 3:2).

The Most High Yehovah Elohim, the Creator of the universe who made you and me in his image wants to adopt you and me into his eternal kingdom of heaven—the family of Elohim. Do you have your adoption papers and is your “ticket” punched for your ride to the New Jerusalem? If not, go here: https://hoshanarabbah.org/blog/?s=salvation&submit=Search. If so, then comfort yourself with this glorious truth! Maranatha and halleluYah!

 

Anti-Torah Law = Pro Carnal Mind

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Romans 8:7, The carnal mind. Notice that it is the carnal mind that is not subject to the law of Elohim. Therefore, any theology or philosophy of man that in any way nullifies, does away with, abrogates, invalidates the laws of Elohim by saying such things as “it was done away with,” “it was fulfilled by Jesus so that we don’t have to do it,” “it was nailed to the cross,” or “it was for the Jews, but not for the Gentiles” is a function to the carnal mind of man, and is not of the Spirit or mind of Elohim.

Subject to. This is the Greek word hupotasso meaning “to subordinate, to obey, to be under obedience, put under, subdue unto, (be, make) subject (to, unto), be (put) in subjection (to, under), submit self unto.” Therefore, anyone who says that they are no longer “under the law” and takes it to mean that they no longer have to obey it is confessing that they’re under the influence of their carnal mind and not the Spirit of Elohim as the first part of this verse states.

 

The Divorce and Remarriage YHVH the Son and the Deeper Meaning of the Gospel Message

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Romans 7:1–6 —The Law of the Husband Explained

How many of us have read the first few verses of Romans chapter seven and assumed that somehow Paul is telling us that we are dead to the entire Torah-law—that we are no longer bound to it, that we no longer have to keep it? Is this what he is really saying? If so, does this mean that it’s now all right to violate the Torah’s prohibitions to steal, lie, murder, commit sexual sins, covet, worship idols, dishonor our parents, take YHVH’s name in vain and worship idols? If not, then what is Paul really saying in this passage—one that is often used by perhaps well-intended but misguided people in an attempt to prove that the Torah-law that YHVH Elohim gave to Moses and the children of Israel has been “done away with”?

To understand what Paul is really saying in Romans 7:1–6, let’s take a trip back into the Torah to understand what he is saying with regard to a specific law that has to do with the marriage covenant which Paul refers to as “the law of her husband” (v. 2), and which law a wife is dead to (v. 4) if her husband dies, and then how this relates prophetically to Yeshua’s death on the cross and the saint. You are to discover a deep truth pertaining to the gospel message that has been hidden in plain sight all along!

In Deuteronomy 24:1–5 we read,

1 When a man hath taken a wife, and married her, and it come to pass that she find no favor in his eyes, because he hath found some uncleanness in her [The Stone Edition Tanach: found in her a matter of immorality; found her offensive in some respect] then let him write her a bill of divorcement, and give it in her hand, and send her out of his house.

2 And when she is departed out of his house, she may go and be another man’s wife.

3 And if the latter husband hate her, and write her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house; or if the latter husband die, which took her to be his wife;

4 Her former husband, which sent her away, may not take her again to be his wife, after that she is defiled; for that is abomination before YHVH: and thou shalt not cause the land to sin, which YHVH your Elohim giveth thee for an inheritance. [Emphasized sections are to be discussed.]

The word uncleanness or immorality is the Hebrew word ervah (Strong’s H6172) which according to The Theological Wordbook of the Old Testament refers simply to “nakedness or the resulting shame therefrom.” Strong’s Expanded Concordance adds to this definition: an indecent thing or figuratively the idea of disgrace or blemish. According to Strong’s Concordance this word is used in a various ways in the Tanakh (Old Testament) with reference to shameful sexual exposure or nudity as in the case of unlawful cohabitation (Lev 18:6), or the shame resulting from Israel’s spiritual adultery (Lam 1:8); or any “indecent thing” that represents defilement or uncleanness resulting from the misuse of the physical body (e.g. uncleanness [due to not burying human excrement] in the military camp, or violation of any laws of sexual abstinence, or being in a state of impurity from sexual cohabitation or nocturnal emissions). With regard to Deuteronomy 24:1 Strong’s comments, “ervah appears to bear this emphasis on any violation of the laws of purity—if a groom is dissatisfied with his bride ‘because he hath found some uncleanness in her,’ he may divorce her. Obviously this evidence is not of previous cohabitation, since such a sin merits death (Deut 22:13ff).”

The exact meaning of ervah is of great controversy between scholars. In his commentary on this passage, Jewish Torah scholar Samson Raphael Hirsch says nothing about the subject, although he goes into great detail about the peripheral issues relating to divorce and remarriage, the legalities concerning the bill of divorcement (Heb. get), etc., but not the cause of the divorce in the first place (i.e. the biblical meaning of unclean thing). Likewise, a cursory search of the Mishna on the subject reveals dozens of pages of minute details regarding divorce and remarriage and various attendant subjects, but I could find no legal definitions regarding the meaning of ervah or had how a marriage could be dissolved because a man found ervah in his wife. The meaning of this word and what were indeed grounds for a man to “put his wife away” was a controversy that raged in the first century between the two main Pharisee camps as well (i.e. the Schools of Hillel and Shammai). Even Yeshua weighed in on this controversial subject in Matthew 5:31–32 siding with the more conservative school of Shammai. The meaning of his exact words have fueled theological debates among Christian scholars to this day with regard to what constitutes legal grounds for divorce among believers.

In the simple or literal (Heb. pashat) meaning of this text ervah may or may not be specifically referring to the loss of the bride’s virginity prior to consummation of her marriage with her new husband, since Deuteronomy 24:1 neither specifically states, nor implies that this is the first marriage for both of them. This is underscored by the Torah’s use of the Hebrew word ishah (wife or woman) in verse one as opposed to either the words bethulah or almah both of which lexically have stronger references to a virgin, youthful bride or young maiden as opposed to the more generic term ishah. Therefore, based on the generic meaning of the word ervah (as discussed above) there could be broader meanings as to why the husband was compelled to “put his wife away” (e.g. as for adultery). If this is the case, do we find any example of this elsewhere in Scripture which could give us additional insight into the Hebraic understanding into the meaning of ervah?

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