“Father, forgive them…”—Let the Healing Process Begin

Luke 23:34, Father, forgive them. Yeshua said this for his and our benefit, and not because it made any difference in the lives of those who crucified him. It was for his benefit, so that the sin of bitterness and unforgiveness wouldn’t take root in him. It is for our benefit, so that we’d have his example to follow when dealing with our enemies. 

There is a deep and transformative truth in the power of forgiveness. When we forgive our offender (it doesn’t matter whether they know about it or not), it prepares the way for the relationship to be restored. The miracle and beauty of the forgiveness process is that now we get to help those who have  sinned against us in the healing of their own sin. 

Like so many of Elohim’s truths and Yeshua’s practices, this is counter intuitive to the natural way man thinks. When sinned against, man’s natural, knee-jerk response is to hold on proudly to bitterness and offense in hopes the other person will recognize their error and humbly repent of their sin to us, the offended party. This is delusional thinking on the part of the one sinned against, since it seldom works this way. 

Because of human pride, both the sinner and the one sinned against—if each follows their own natural and self-defensive inclination—will usually dig in and fortifies the position of  their own self-rightness. The sinner is certain he is justified in his actions against the one he sinned against, while the offended party feels it is his right to walk in offense until the sinner admits his sin and repents. As such, each party remains frozen and polarized in his position and the break in the relationship is never resolved. Division and strife becomes the etched-in-stone norm. This is all based on human pride, which heads the list of the seven deadly sins that YHVH hates the most and views as an abomination (Prov 6:16) resulting in division between brethren (Prov 6:19). 

It is the devil who is our adversary, is the one who destructively divides (John 10:10) and accuser of the brethren (Rev 12:10), and the one who comes to kill, steal and destroy loves this. When we hold on to bitterness and unforgiveness against someone, we become their adversary and accuser. This results in strife and division between people.

This prideful division between people is not resolved until one of the parties chooses to follow the instructions and example of Yeshua to become a blessed peacemaker (Matt 5:9) and humbles himself and forgives his neighbor, so that the healing process can occur. On the cross, Yeshua initiated this process of relationship restoration in preparation for his role in heaven as our Great High Priest to act on our behalf  before his Father to reconcile sinful man through himself to Elohim.

 

“Father forgive them…”—The Transformative Power of Forgiveness

Luke 23:34, Father, forgive them. Yeshua said this for his and our benefit, and not because it made any difference in the lives of those who crucified him. It was for his benefit, so that the sin of bitterness and unforgiveness wouldn’t take root in him. It is for our benefit, so that we’d have his example to follow when dealing with our enemies.

There is a deep and transformative truth in the power of forgiveness. When we forgive our offender (it doesn’t matter whether they know about it or not), it prepares the way for the relationship to be restored. The miracle and beauty of the forgiveness process is that now we get to help those who have  sinned against us in the healing of their own sin.

Like so many of Elohim’s truths and Yeshua’s practices, this is counter intuitive to the natural way man thinks.

When sinned against, man’s knee-jerk response is to hold on proudly to bitterness and offense in hopes the other person will recognize their error and humbly repent of their sin to us, the offended party. This is delusional thinking on the part of the one sinned against, since it seldom works this way. Because of human pride, both the sinner and the one sinned against—if each follows their own natural and self-defensive inclination—will usually dig in and fortifies the position of  their own self-rightness. The sinner is certain he is justified in his actions against the one he sinned against, while the offended party feels it is his right to walk in offense until the sinner admits his sin and repents. As such, each party remains frozen and polarized in his position and the break in the relationship is never resolved. Division and strife becomes the etched-in-stone norm.

This is all based on human pride, which heads the list of the seven deadly sins that YHVH hates the most and views as an abomination (Prov 6:16–19). The devil who is our adversary, is the accuser of the brethren, and the one who comes to kill, steal and destroy loves this.

It is not until one of the parties chooses to follow the instructions and example of Yeshua to become a blessed peacemaker and humbles himself that the healing process can occur.

On the cross, Yeshua initiated this process of relationship restoration in preparation for his role in heaven as our Great High Priest to act on our behalf  before his Father to reconcile sinful man through himself to Elohim.

 

Leaving the Bitterness of Egypt and Experiencing Healing in the Wilderness

Exodus 15:27, From Egypt to Elim to provision in the wilderness. In this portion of Scripture, we see a prophetic picture of what new believers must go through when leaving enslavement to Pharaoh (Satan) and coming out of Egypt (the world).

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After leaving Egypt, Pharaoh pursued the Israelites not wanting to lose any of his subjects. YHVH then led the Israelites through the Red Sea, a picture of baptism for the remission of sins.

The Israelites then murmured against YHVH because of the bitter waters of Marah, which they were unable to drink. Moses, a prophetic picture of Yeshua, healed the waters when he cast a tree (a picture of Yeshua’s death on the cross) into the waters making them sweet and potable. This story shows us that we must put off the bitterness, unforgiveness, anger and fear of the carnal man before we can expect to receive a blessing from YHVH, and healing in our lives.

From there, the children of Israel came to the desert oasis of Elim where YHVH nourished them in a most refreshing way. Elim is a prophetic picture of coming into a bit of heaven on earth and the provisions of YHVH in the midst of our wilderness journey called life after having overcome our bitterness of past sin through the cross of Yeshua.

Immediately after this, YHVH began reigning manna down on the Israelites—a picture of Yeshua, the bread of life. This whole story teaches us that when we finally overcome the sins of bitterness and complaining through the power of Yeshua’s death, we can experience healing, physical nourishment, refreshment along with ongoing supernatural provision for our spiritual journey toward the Promised Land of YHVH’s kingdom.

 

New Video: Paul on the Feast of Unleavened Bread

If there’s one biblical feast the church should be keeping, it’s the Feast of Unleavened Bread. This is because Paul commands NT believers to do so! Paul gives us some deep spiritual insights into this wonderful celebaton and we explore these in this video.

 

Purge out the old leaven, become a new lump of dough

Therefore purge out the old leaven, that you may be a new lump, since you truly are unleavened. For indeed Christ, our Passover, was sacrificed for us. Therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. (1 Cor 5:7–8)

1 Corinthians 5:8, Leaven of malice and wickedness. Interestingly in the Torah, there are two Hebrew words used for leaven, which is a biblical metaphor for sin. The first word, chametz refers to the sin of malice (or ill-will, malignity, desire to injure, or bitterness), while seor, the second word, refers to wickedness or sin in general, which the Scriptures refers to as the violation of YHVH’s Torah commands (1 John 3:4). It is likely that Paul had this concept in mind when he wrote this verse.

chametz/ץמח, is a noun (Strong’s H2557) meaning “leaven, that which is leavened, bitter.” Chametz is from the root H2556 chametz/ץמח (a verb) meaning “to be sour, to leaven.” According to The Theological Dictionary of the Old Testament, the root word chametz designates the action and result of yeast, which ferments or sours bread dough. This idea of becoming sour is extended to a person’s negative attitude. For example, in Psalms 71:4 chametz is translated as cruel [and in Ps 73:21 as grieved]. The Torah strongly instructs that anyone eating chametz during Passover and the Feast of Unleavened Bread will be “cut off” from Israel (Exod 12:19–20). Exodus 12:39 notes that the daily bread the Israelites baked on the day they left Egypt was not leavened because they left Egypt in such haste that there wasn’t enough time for their bread dough to rise. Thus it had the symbolic value of teaching Israel that having been redeemed from Egypt they should leave their old life [and sinful, “sour” carnal nature] behind quickly and set out toward the Promised Land in a sin-free state. Leavened bread was also prohibited in connection with the sacrificial system (Exod 23:18; 34:25). Neither it nor honey could be burned with the meal (Lev 2:11), and it could not be baked with the fire offering (Lev 6:15). But leavened bread could be eaten with the thank offering (Lev 7:13) and with the first fruits offering on Shavuot or Pentecost. In later Jewish thought, leavened bread become a symbol of corruption and impurity, as also in Yeshua’s teachings (Pss 71:4; 73:21; Hos 7:4; Matt 16:2; Mark 8:15) and in one remark by Paul (1 Cor 5:8; TWOT, vol. 1, page 289).

se’or/ראשׂ (Strong’s H7603) means “leaven.” This is the generic term for leavening or leavened bread and is found five times in Scripture (Exod 12:15, 19; 13:7; Lev 2:11; Deut 16:4). In the first four references, se’or is used in parallel construction with chametz. In all places but Leviticus 2:11, it is used in reference to the Feast of Unleavened Bread, while in the former se’or is used in reference to the meal offering.

Paul juxtaposes malice, wickedness and leavening with sincerity, truth and unleavened bread. The former is sinful and unacceptable to Elohim and must be gotten rid of, while the latter is righteous and accepted of Elohim and must be cultivated in the saint’s life. The latter is copacetic to Elohim’s character, and the former is not. If the believer’s life is analogous to a lump of bread dough, then the malice and wickedness, like yeast, infects, sours and brings rottenness and causes the dough to be puffed up. This is Continue reading

 

Bitterness and Rebellion—A Deep Pit of Destruction

Numbers 16:1–3, Notice a progression (or downward spiral) of actions on the part of Korah and his rebels. They separated themselves from fellowship, rose up against Moses, gathered together others of like mind and falsely accused leadership of wrong doings. This is the world’s formula for achieving political (humanistic) power and domination. It is the opposite method of advancing in YHVH’s kingdom where the way down is the way up; that is,  when one lays one’s life down in service, spiritual reward, advancement and blessing will occur for that person (Matt 20:27; 23:10).

Korah falling into pit 20281294

Rebels, like Korah, tend to separate themselves from fellowship, seek out other like-minded rebels, and then rise up in defiance and accusation against godly leadership. Again, this leads to political power. The way of spiritual power is laid out in Acts 2:42–47 where the followers of Yeshua continued steadfastly in the apostles’ doctrine, in fellowship, breaking bread together, in prayer and sharing their goods with one another. The result was real spiritual power authority and anointing from heaven, and not power based on usurpation, human pride, degradation of others and self-promotion. This can only happen as people forsake not the assembling of themselves together (Heb 10:25), function according to the place and spiritual calling within the spiritual body of Yeshua submitted one to another as they walk in the spiritual light YHVH’s instructions in righteousness—the Torah.

The Jewish sages note that Korah and his band of malcontent had come under the power of resentment, which grew and festered until open rebellion broke out. Korah was a fellow Levite and cousin of Aaron who was among those “overlooked” for the priesthood and who were relegated to being “mere” assistants to the priests. He was also a firstborn of his household (Exod 6:21), and when the tabernacle sacrificial service was inaugurated Aaron’s sons replaced the firstborn Israelites in offering sacrifices. Furthermore, Dathan, Abiram and On were of the tribe of Reuben, the first-born child of Jacob. These men had their own grudge, since Reuben had lost his birthright as the firstborn son to the sons of Joseph because of sin (note 1 Chron 5:1). What do we see here? Resentment leads to bitterness, which then leads to separation, then to uprising, then to accusation, then to rebellion against YHVH-ordained authority, then to attempted usurpation of authority, and eventually it leads to judgment and death. Is this not the path Lucifer took in his rebellion against YHVH Elohim? (Read Isa 14:12–23.)

Numbers 16:31, The ground split apart. There earth splitting open and swallowing these rebels is likely a prophetic foreshadow of YHVH’s judgment against the ultimate arch-rebel and usurper authority—Satan—when YHVH judges him at the end of this age by casting him into he bottomless pit or abyss (Rev 20:1–3).

 

New Video: From Marah to Elim, Bitterness to an Oasis

Sometimes life’s circumstances leaves you feeling bitter. However, when we leave our bitterness at the cross of Yeshua, our physical and emotional healing comes and YHVH leads us to an oasis of blessing and provision. This video explains this process.