Have you ever heard someone say, “I’ll believe it when I see it”? Is seeing really believing? Many people saw Yeshua when he was on this earth, but most didn’t believe him.
It has been 2000 years since Yeshua walked this earth, and since we’ve never seen him, nor even talked to those who saw him, what is the basis of our faith? Is faith in Yeshua blind? Or are there logical reasons to believe in him?
For those of us who have had a faith in Yeshua for a while, for us there are a myriad reasons that have come together to form the basis of our faith. However, for those who are new in their faith walk and don’t have a lifetime of “spiritual experiences” that corroborate that faith, initially finding a basis for that faith can be difficult.
Some people come to Yeshua because that’s their last hope. They’ve hit rock bottom in their lives and there’s no where else to go. They hear and believe the gospel message of hope and end up experiencing the power of the Yeshua and his Holy Spirit in their lives.
Others take a more reasoned approach to establishing a faith in Yeshua. Perhaps their lives haven’t hit rock bottom, but they know they’re missing something — there’s still a void in their life. They sense that there must be more to life — a higher purpose — than simply existing and then dying.
Others come to faith in Yeshua because they look around and see intelligent design behind everything in existence, which speaks of a Creator, which leads them to want to know more about him.
Some people come to Yeshua as a way of dealing with their on mortality. In their quest to answer the question of whether there’s life after death, they come to faith in Yeshua.
Perhaps some come to faith in Yeshua due to the pang of a guilty conscience because of their sin and the need for redemption.
Some people have studied the world’s religions and find that only the gospel message as presented in the Bible addresses the deeper issues of life.
These are all valid and logical reasons for coming to faith in Yeshua.
Whatever the reason for believing what the Bible says about Yeshua, there are good reasons to believe in him based on both the claims of the Bible and logic.
Yeshua — A Historical Figure
Whatever we think about Yeshua pro or con, he was a historical figure. More has been written about him than anyone else, and he has impacted the world more than anyone. There must be something to all this, and thus we have to deal with this reality. Twenty-seven different first-century New Testament documents attest to the reality of his existence and to his impact on humanity. Additionally, numerous Christian, Jewish and Roman historians from the first and second centuries attest to his existence and his positive impact on the lives of thousands, if not millions of people.
An Important Question
There are other reasons to believe in Yeshua. If God became a man, as the Bible claims of Yeshua, and if the man Yeshua was God as he and the Bible claim, then what would we expect of such an individual?
He would have had an unusual entrance into this life (e.g., a virgin birth).
He would have been without human weaknesses, foibles and failings (i.e., be sinless or perfect).
He would manifest supernatural abilities (i.e., signs, wonders, miracles, unusual supernatural powers, possess supernatural knowledge).
He would have an intellect superior to that of the brightest minds of his day.
He would have a perspective on life different than ordinary humans.
He would speak the greatest words ever spoken.
He would have a lasting and universal influence on humanity.
He would be able to answer men’s deepest questions and fulfill men’s deepest longings and desires.
He would exercise power over death.
Yeshua was the only human who has ever met all of these qualifications.
Dealing With the Resurrection of Yeshua
For two millennia, the resurrection of Yeshua has been viewed as one the greatest proofs that he was he who said he was. Let’s face it, either the resurrection of Yeshua is the greatest and most vicious hoax ever foisted on humanity, or it was the most fantastic fact of history. Each person must answer this question for himself or herself, deal with the ramifications and adjust his or life and belief systems accordingly.
The resurrection of Yeshua is a well documented fact — both from the numerous references in the Scriptures and from extra-biblical sources written by people who knew those who had witnessed the resurrection. Can we trust the accounts of those witnesses to that event?
Did you ever wonder how the non-biblical holiday called “Christmas” came into the mainstream Christians church? What follows is the backstory to Christmas—the rest of the story.
Christmas was not among the earliest festivals of the Church. Irenaeus and Tertullian omit it from their lists of feasts; Origen glancing perhaps at the discreditable imperial Natalitia, asserts (in Lev. Hom. viii in Migne, P.G., XII, 495) that in the Scriptures sinners alone, not saints, celebrate their birthday; Amodbius (VII, 32 in P.L., V, 1264) can still ridicule the “birthdays” of the gods. (The Catholic Encyclopedia, “Christmas”)
Saturnalia was an ancient Roman festival in honour of the god Saturn, held on 17 December of the Julian calendar and later expanded with festivities through to 23 December. The holiday was celebrated with a sacrifice at the Temple of Saturn, in the Roman Forum, and a public banquet, followed by private gift-giving, continual partying, and a carnival atmosphere that overturned Roman social norms: gambling was permitted, and masters provided table service for their slaves. (https://en.wikipedia.org/wiki/Saturnalia)
Saturnalia may have influenced some of the customs associated with later celebrations in western Europe occurring in midwinter, particularly traditions associated with Christmas, the Feast of the Holy Innocents, and Epiphany. (ibid.)
The popularity of Saturnalia continued into the 3rd and 4th centuries AD, and as the Roman Empire came under Christian rule, many of its customs were recast into or at least influenced the seasonal celebrations surrounding Christmas and the New Year. (ibid.)
According to The Catholic Encyclopedia, Christmas is not included in Irenaeus’s nor Tertullian’s list of Christian feasts, the earliest known lists of Christian feasts. The earliest evidence of celebration is from Alexandria, in about 200, when Clement of says that certain Egyptian theologians “over curiously” assign not just the year but also the actual day of Christ’s birth as 25 Pachon (May 20) in the twenty-eighth year of Augustus. By the time of the Council of Nicea in 325, the Alexandrian church had fixed a dies Nativitatis et Epiphaniae. The December feast reached Egypt in the fith century. In Jerusalem, the fourth century pilgrim Egeria from Bordeaux witnessed the Feast of the Presentation, forty days after January 6, which must have been the date of the Nativity there. At Antioch, probably in 386, St. John Chrysostom urged the community to unite in celebrating Christ’s birth on December 25, a part of the community having already kept it on that day for at least ten years.
Some scholars maintain that December 25 was only adopted in the fourth century as a Christian holiday after Roman Emperor Constantine converted to Christianity to encourage a common religious festival for both Christians and pagan. Perusal of historical records indicates that the first mention of such a feast in Constantinople was not until 379, under Gregory. In Rome, it can only be confirmed as being mentioned in a document from approximately 350 but without any mention of sanction by Emperor Constantine. (http://en.wikipedia.org/wiki/Christmas)
Evidently, Christmas was birthed out of the infant baptism heresy that was gripping the church theologically in the fourth century. The precursor to Christmas was a reaction or counter-revolt against Marcionite the heretic who denied the birth of Yeshua claiming that the Messiah was not a person, but rather a phantom. By emphasizing the nativity of the literal birth of Yeshua this heresy was countered, and by placing Yeshua’s birth on December 25, Saturnalia, it was a way to woo the sun worshipping heathens into Christianity. Here is what the historians have to say on this subject:
The grounds on which the Church introduced so late as [AD] 350-440 a Christmas feast till then unknown, or, if known, precariously linked with the baptism, seem in the main to have been the following. (I) The transition from adult to infant baptism was proceeding rapidly in the East, and in the West was well-nigh completed. Its natural complement was a festal recognition of the fact that the divine element was present in Christ from the first, and was no new stage of spiritual promotion coeval only with the descent of the Spirit upon him at baptism. The general adoption of child baptism helped to extinguish the old view that the divine life in Jesus dated from his baptism, a view which led the Epiphany feast to be regarded as that of Jesus spiritual rebirth. This aspect of the feast was therefore forgotten, and its importance in every way diminished by the new and rival feast of Christmas, (2) The 4th century witnessed a rapid diffusion of Marcionite, or, as it was now called, Manichaean propaganda, the chief tenet of which was that Jesus either was not born at all, was a mere phantasm, or anyhow did not take flesh of the Virgin Mary. Against this view the new Christmas was a protest, since it was peculiarly the feast of his birth in the flesh, or as a man, and is constantly spoken of as such by the fathers who witnessed its institution. (The Encyclopedia Britannica, eleventh edit., “Christmas”)
We find [Christmas] first in Rome, in the time of the bishop Liberius, who on the twenty-fifth of December, [AD] 360, consecrated Marcella, the sister of St. Ambrose, a nun or bride of Christ, and addressed her with the words: ‘Thou seest what multitudes are come to the birth-festival of they bridegroom.’ This passage implies that the festival was already existing and familiar. Christmas was introduced in Antioch a bout the year 380; in Alexandria, where the feast of Epiphany was celebrated as the nativity of Christ, not until about 430. Chrysostom, who delivered the Christmas homily in Antioch on the 25th of December, 386, already calls it, notwithstanding its recent introduction (some ten years before), the fundamental feast, or the root, from which all other Christian festivals grow forth. (Schaff, History of the Christian Church, vol. 3, p. 395)
The Christmas festival was probably the Christian transformation or regeneration of a series of kindred heathen festivals—the Saturnalia, Sigillaria, Juvenalia, and Brumalia—which were kept in Rome in the month of December, in commemorating of the golden age of universal freedom and equality, and in honor of the unconquered sun, and which were great holidays, especially for slaves and children. This custom accounts for many customs of the Christmas season, like the giving of presents to children and to the poor, the lighting of wax t appears, perhaps also the erection of Christmas trees, and gives them a Christian import… Had the Christmas festival arisen in the period of persecution, its derivation from these pagan festivals would be refuted by the then reigning abhorrence of everything heathen; but in the Nicene age this rigidness of opposition between the church and the world was in great measure softened by the general conversion of the heathen. Besides, there lurked in those pagan festivals themselves, in spite of all their sensual abuses, a deep meaning and an adaptation to a real want; they might be called unconscious prophecies of the Christmas feast. Finally, the church father themselves confirm the symbolical references of the feast of the birth of Christ, the Sun of righteousness, the Light of the world, to the birth-festival of the unconquered sun, which on the twenty-fifth of December, after the winter solstice, break the growing power of darkness, and begins anew his heroic career. (ibid., pp. 394–397)
Of the Christmas festival there is no clear trace before the fourth century; partly because the feast of Epiphany in a measure held he place of it; partly because the birth of Christ, the date of which, at any rate, was uncertain, was less prominent in the Christian mind than his death and resurrection. It was of Western (Roman) origin, and found its way to the East after the middle of the fourth century.” (ibid., vol. 2, p. 222)
The Pagan Origins of Christmas
The Catholic Encyclopedia has this say about the origins of Christmas:
The well-known solar feast, however, of Natalis Invicti, celebrated on 25 December, has a strong claim on the responsibility for our December date. For the history of the solar cult, its position in the Roman Empire, and syncretism with Mithraism, see Cumont’s epoch-making “Textes et Monuments” etc., I, ii, 4, 6, p. 355. Mommsen (Corpus Inscriptionum Latinarum, 12, p. 338) has collected the evidence for the feast, which reached its climax of popularity under Aurelian in 274. Filippo del Torre in 1700 first saw its importance; it is marked, as has been said, without addition in Philocalus’ Calendar. It would be impossible here even to outline the history of solar symbolism and language as applied to God, the Messiah, and Christ in Jewish or Christian canonical, patristic, or devotional works. Hymns and Christmas offices abound in instances; the texts are well arranged by Cumont (op. cit., addit. Note C, p. 355). The present writer is inclined to think that, be the origin of the feast in East or West, and though the abundance of analogous midwinter festivals may indefinitely have helped the choice of the December date, the same instinct which set Natalis Invicti at the winter solstice will have sufficed, apart from deliberate adaptation or curious calculation, to set the Christian feast there too. (Catholic Encyclopedia, “Christmas”)
The same article in The Catholic Encyclopedia then goes on to say:
The origin of Christmas should not be sought in the Saturnalia (1-23 December) nor even in the midnight holy birth at Eleusis (see J.E. Harrison, Prolegom., p. 549) with its probable connection through Phrygia with the Naasene heretics, or even with the Alexandrian ceremony quoted above; nor yet in rites analogous to the midwinter cult at Delphi of the cradled Dionysus, with his revocation from the sea to a new birth (Harrison, op. cit., 402 sqq.). (Catholic Encyclopedia, “Christmas”)
On what basis are we to accept the above statement? Just because the author says so, when the circumstantial evidence to the origins of Christmas disagree with this author? Hopefully not.
A Christmas-Type Celebration Predated Christianity
No one puts a piece of unshrunk cloth on an old garment; for the patch pulls away from the garment, and the tear is made worse. Nor do they put new wine into old wineskins, or else the wineskins break, the wine is spilled, and the wineskins are ruined. But they put new wine into new wineskins, and both are preserved.” (Matt 9:16–17)
Matthew 9:17, New [Gr. agnaphos] patch…old [Gr. palaios] garment. A brief dive into the Greek words for new and old is instructive and yields some rich treasures that will be lost on most modern persons without a proper explanation.
The word new (as in “new patch”) is the Greek word agnaphos referring to the work of a fuller whose job it was to prepare cloth for garment making by first carding it. So what did a fuller specifically do? The fibers (whether of wool, cotton, flax or some other natural fibrous material) must first be smoothed and aligned by carding with a wire toothed brush thus disentangling the fibers and washed, which prepares the fibers for spinning.
Next, the Greek word for old (as in “old garment”) is palaios meaning “antique, that is, not recent, worn out.”What an apt description of a carnally oriented and spiritually unregenerate person before coming to the Messiah! They are a tangled and uncarded mess spiritually, as well as being old and worn out.
Each of us is like old garments that need patching. In order to receive the new patches of Yeshua’s gospel, our old, carnal man must be carded (disentangled and set in order), washed (baptized) and shrunk in size. That is, we must be divested of our innate pride, humbled and brought down to size at the foot of the cross. Further the carnal and sinful man needs to be shrunk in size and yield to the larger regenerative and transforming power of YHVH’s Spirit. In the next parable of the new and old wineskins, Yeshua alludes to this second work of the Spirit that needs to occur in a new believer after they have been carded. It is only through allowing these processes to occur in our lives that we can qualify to be potential candidates to be the bride of Yeshua (v. 15).
New wine…new wineskins. The analogy of the new wine and new wineskins is similar but different than that of the new patch on the old clothes. Both have to do with regeneration of something that is old, but each parabolic analogy intends a different spiritual truth because each a involves different process that with a different objectives. Sadly the phrase,“New wine into old wineskins…new wine into new wineskins” (the translation as found in most of our English Bibles) is a muddy one a misses the deeper meaning from the Koine Greek, and therefore doesn’t give us the proper understanding of Yeshua’s words. Here is the verse from Matthew 9:17 with the Greek words following in brackets:
Neither do men put new [neos] wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new [neos] wine into new [kainos] bottles, and both are preserved. (KJV
In English, the word new can mean “brand new, never been used before” or it can mean “new to you, although it may have previously belonged to someone else.” It can also mean “renewed, reconditioned new.” In Koine Greek, there are two words for our one word new. They are neos and kainos.
The Greek word neos means “new as in brand new.” The Greek word kainos means “new in the sense that something is renewed or reconditioned,” so it’s not brand new.
Both Mark and Luke in their accounts use kainos in the same way Matthew does in his (Mark 2:22; Luke 5:38).
This verse would have been better translated as:
Neither do men put new [neos] wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new [neos] wine into reconditioned [kainos] bottles, and both are preserved.
Stern captures this meaning in his Complete Jewish Bible where he translates kainos as “freshly prepared wineskins.” J. P. Green in his Bible translates kainos as “fresh.”
Interestingly, Luke adds a statement that the other two Gospel writers (see Matt 9:17 and Mark 2:22) omit:
And no one, having drunk the old wine, immediately desires new; for he says, ‘”The old is better.” (Luke 5:39)
What is the meaning of this? One commentator states that in ancient times, aged wine (i.e., being fully fermented, and thus having a higher alcohol content) was generally preferred over new wine (not fully fermented, thus having a lower alcohol content). He suggests that Yeshua is probably indicating why the religious people were objecting to the joy of Yeshua’s disciples (verse 33): because it was something new (The IVP Bible Background Commentary, p. 203, by Craig Keener). So depending on the context of Yeshua’s usage of the new/old wine analogy, sometimes the new is better, sometimes the old is better.
Also consider this. New wine must be put into newly refurbished leather wineskins. Why is this? Old leather gets dry and cracked like a pair of old leather boots that needs to be oiled occasionally to keep the leather pliable. Similarly, if one is to qualify to be the bride of Yeshua (v. 15), then one must receive the new wine of Yeshua’s teachings, where mercy (i.e., the weightier matters of the Torah [i.e., justice, mercy and faith from Matt 23:23) is more important than sacrifice (i.e., a letter-of-the-law, legalistic obedience to the Torah while missing its heart and spirit). The only way for an old wineskin to be newly refurbished and thus able to contain the new wine is to treated with oil (likely olive oil) to made supple. Similarly, a person (on old wineskin) must be immersed in the Holy Spirit to become the supple or teachably pliable vessel necessary to receive the new wine of Yeshua’s teachings. The evidence that a person has become a newly refurbished wineskin is the manifestation of the fruit of the Spirit in their life. This is something that those who are legalistically bound to a letter-of-the-law obedience religious system will find hard to manifest because of their hard, rigid, exclusivistic, judgmental and unloving view of and demeanor toward others.
For though I might desire to boast, I will not be a fool; for I will speak the truth. But I refrain, lest anyone should think of me above what he sees me to be or hears from me. And lest I should be exalted above measure by the abundance of the revelations, a thorn in the flesh was given to me, a messenger of Satan to buffet me, lest I be exalted above measure. Concerning this thing I pleaded with the Lord three times that it might depart from me. And He said to me, “My grace is sufficient for you, for My strength is made perfect in weakness.” Therefore most gladly I will rather boast in my infirmities, that the power of the Messiah may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in needs, in persecutions, in distresses, for Messiah’s sake. For when I am weak, then I am strong. (2 Cor 12:7–10)
You have no doubt heard the expression, “Take your lemons and make lemonade.” Translated, that means, take the bad things that happen in your life and make something good out of them. Or, to state it another way: find the blessing in every situation in life. That is not always easy to do, especially when you are experiencing trials, persecution or suffering whether it be health issues, financial problems, spiritual attacks, constant danger, civil unrest, pandemics, war, or evil people as well the forces and influences of antichrist societal conditions. Many of these situations are chronic in that they are continual and we are powerless to change or avoid them. What then? As we learn from Paul’s thorn in the flesh passage in 2 Corinthians 12, when YHVH is in the picture of your life, the spiritual lemons can become lemonade, and out weakness comes strength. Or to put another way, YHVH gives beauty for ashes, the oil of joy for mourning and the garment of praise for the spirit of heaviness (Isa 61:3)! Let us now explore the implications and dynamics of this powerful concept and discover how to move into this place of strength and blessing out of weakness.
It is pointless to speculate as to what Paul’s thorn in the flesh or messenger of Satan was that was chronically afflicting him (2 Cor 12:7). Whether it was a physical disability, another person to whom he was irrevocably yoked such as an unbelieving wife or some other life situation over which he had no control, we do not know. But there is one thing we can deduce from this scripture passage. This thorn over which he had no control provided an opportunity for the devil to continually torment him. It was like a spiritual open door in his life over which he had no control that allowed the enemy to attack him directly and continually. Thus he had no choice but to endure it, since this was the proverbial hand of cards life had dealt him, and YHVH allowed it and for is spiritual betterment. (The same thing happened to Job!) As such, Paul took his proverbial lemons and made lemonade. That is, he took this weakness in his life and by the grace of YHVH turned it into a spiritual strength. To apply another metaphor to this discussion, instead of lamenting over his situation with a woe-is-me victim mentality or instead of seeing the glass as half empty, he chose the higher road of seeing the glass as being half-full. He chose to find the blessing in his difficult situation. He realized that this was an opportunity for spiritual refinement and strength building for the glory of Yeshua in spite of his trying situation. And after all, didn’t Yeshua have to walk down this same road himself? Being in the flesh and divesting himself of his glory was his monumental, and not to be underestimated “thorn in the flesh” . Yet it was necessary that he endure this physical existence all the way to the cross where he was murdered by the same humans he had created ex nihlo. He had to drink this cup of suffering in order to be our Savior. If he did this for us, can we, for his sake, not endure small amount of buffeting that we experience in our life?
There are several things that a thorn in the flesh is not. It is not normal trials, suffering, persecution or tribulations that come as a result of being a serious the Christian (1 Pet 4:12–14). Also it is not suffering for the consequences of our own wrong actions (1 Pet 4:15). Rather, it is a specific situation that we cannot change, and which YHVH allows to remain in our lives for our spiritual refinement. At the same time, it is true that even in non thorn-in-the-flesh situations including the normal trials, persecution and suffering of this life, we still can learn to find the blessing and YHVH’s higher purpose four us in these as well.
The Example of Yeshua Being Humbled
It goes without saying that as Christians that Yeshua is our ultimate example to follow. When we came into a covenant relationship with him, we were baptized not only into his life, but also into his death and resurrection. There is no resurrection without death first. That means embracing the process of dying to self and all that it entails—not an easy process! Yeshua was made complete through humbling by taking on the weakness of humanity and enduring the shame and ignominy of ridicule, false accusation, blasphemy, rejection, betrayal and ultimately murder.
Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself. Let each of you look out not only for his own interests, but also for the interests of others. Let this mind be in you which was also in Messiah Yeshua, who, being in the form of Elohim, did not consider it robbery to be equal with Elohim, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. Therefore Elohim also has highly exalted Him and given Him the name which is above every name… (Phil 2:3–9)
He is despised and rejected by men, a Man of sorrows and acquainted with grief. And we hid, as it were, our faces from Him; He was despised, and we did not esteem Him. (Isa 53:3)
Then He answered and told them, “Indeed, Elijah is coming first and restores all things. And how is it written concerning the Son of Man, that He must suffer many things and be treated with contempt? (Mark 9:12)
For even The Messiah did not please Himself; but as it is written, “THE REPROACHES OF THOSE WHO REPROACHED YOU FELL ON ME.” (Rom 15:3)
For you know the grace of our Lord Yeshua the Messiah, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich. (2 Cor 8:9)
Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil… (Heb 2:14)
[L]ooking unto Yeshua, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of Elohim. (Heb 12:2)
Also consider the following Scriptures.
And whoever of you desires to be first shall be slave of all. For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.” (Mark 10:44–45)
For who is greater, he who sits at the table, or he who serves? Is it not he who sits at the table? Yet I am among you as the One who serves. (Luke 22:7)
For I have come down from heaven, not to do My own will, but the will of Him who sent Me. (John 6:38)
If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. (John 13:14)
Now I say that Yeshua the Messiah has become a servant to the circumcision for the truth of Elohim, to confirm the promises made to the fathers… (Rom 15:8)
For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin. (Heb 4:15)
[T]hough He was a Son, yet He learned obedience by the things which He suffered. And having been perfected, He became the author of eternal salvation to all who obey Him… (Heb 5:8–9)
If we are to walk with Yeshua and as he walked, will not the same occur to us? Is this not the ultimate laying down of one’s life, as he did? Is this not being conformed to his death in order to gain the highest reward? After all, Yeshua paved the way for his soon to be glorified and resurrected saints when he resurrected from the head, ascended to heaven where he is now at the right hand of his Father. A similar reward awaits those now who have put their faith in him and are overcoming the constant attacks of the world, flesh and the devil.
YHVH Elohim is currently raising up real, Bible-Truth based prophetic intercessors in the perilous times of these last days, who will stand in the gap for those around them. These people are coming in the spirit Elijah and the John the Baptist as prophetic watchmen and prayer warriors as voices crying in the wilderness urging people to repent of sin and to prepare for the second of Yeshua the Messiah. What does it really mean “to stand in the gap”?
Many well-meaning people claim to be doing this, but don’t have an idea of what it means based on an ancient and Hebraic biblical context. What is the gap or breach that the Bible talks about, where is it, and how is the gap filled, and why is this necessary? Moreover, Who is the ultimate Repairer of the Breach and how can we also be repairers of the breach to prepare ourselves and other people for the coming Messiah?
The answers to these questions and more are revealed in this video.
This is a gospel-oriented Torah study. Our goal is to connect the good news of Yeshua the Messiah (the gospel message) to its Hebraic, pro-Torah roots or foundations. The information given here is more than head knowledge. Understanding and wisdom (the right application of knowledge that is based on truth) is taught thus making biblical truth practical, relevant and applicable to your daily life. The truths of the Bible not only have the power to transform your life here and now for the better, but eventually to take you past the veil of death and into eternity.
This Torah study is subdivided into sections by topic in a magazine format thus making it easy to watch at several sittings.
