Tag Archives: Exodus

Are Humans Equal in the Eyes of the Creator?

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An genuine 2,000 year old holy half-shekel.

Exodus 30:15, Rich…poor. This passage teaches the equality of all believers. In YHVH’s eyes, each redeemed Israelite saints are equal. To the Creator of all things and who owns everything, no one is worth more than a half-shekel, and no one is worth less than a half shekel. The rich aren’t better than the poor and vice versa. This is also the moral of Yeshua’s Parable of Lazurus and the Rich Man (Luke 16:19–21). Contrary to what many Christians have been taught, this parable isn’t a doctrinal statement about the state of the dead and the afterlife. To many people, including the rich Scribes and Pharisees of Yeshua’s day, material success denotes superiority and even divine favor. The Bible dispels this false notion. YHVH looks at the heart and character of a person and the righteous fruits of their lives, and not at the outward, physical trappings—the proverbial cover of the book. The Scriptures address this issue in several places:

Judge not according to the appearance, but judge righteous judgment. (John 7:24)

A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.

Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. (Matt 7:19–20)

But YHVH said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for YHVH seeth not as man seeth; for man looketh on the outward appearance, but YHVH looketh on the heart. (1 Sam 16:7)

Now the Torah and the rest of the Scriptures teach that all the saints are equal. But what about the rest of humanity? Are all humans created equal?

There are many ways to look at this equality issue. But let’s see what the Bible teaches.

The Bible states in several places that all humans are created in the image of Elohim. This implies equality among all humans.

The Bible also states that all humans are sinners, that all deserve death and that none are righteous of themselves. This also implies equality.

The Bible states that Elohim so loved all the world that he sent his Son to die for all humanity. This implies equality among humans.

The Bible also state that Elohim loved us while we were still sinners. This implies equality among all humans.

Elohim desires all humans to be saved. This also implies equality among humans.

The Bible furthermore states that Elohim isn’t a respecter of persons. This implies equality among humans.

The Bible teaches that there is one Torah-law standard of righteousness for all people—Israelites and non-Israelites. This implies equality.

Moreover, the Bible states that Elohim will judge all humans by that law. All humans will come before his judgment seat. Thus all are equal before the law and before the Judge of the universe.

Conversely, there is no question that the Bible teaches that Elohim favors those who love and serve him. He favors them with a special love and enters into a personal relationship with them. He blesses then in a special way (salvation, healing, answered prayers, special protection, guidance, wisdom the Set-Apart Spirit, etc.) and eventually will reward them with eternal life, glorification and inclusion into his eternal kingdom as his adopted children. So in this sense, Elohim starts out loving and treating everyone equally, but those who choose to love and obey him he favors them and extends his grace to them. In this case, not everyone is treated equally. But this is not based on favoritism on YHVH’s part, but upon the choices that humans make with regard to his initial equal treatment of all. In the end, all humans will reap what they sow. If they obey Elohim they will be blessed with immortality. If they disobey him, with eternal death.

 

Is the oil level in your spiritual engine low or high?

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Herodian oil lamps from the first century A.D. The lamp on the left is a replica. The lamp on the right is an actual 2000 year old clay lamp from the Holy Land.

Exodus 27:20–21, They shall bring pure oil. Olives, olive oil and the olive tree are very significant biblical symbols. This oil was used for anointing and for burning in the seven-branched menorah—a picture of redeemed Israelite believers comprised of many different congregations (Rev 1:12–13). This olive oil was pure and the olives were beaten or pressed to produce oil for light (Exod 27:20). How does this relate to the believer’s life, so that he can be the light of the world Yeshua commanded him to be (see Matt 5:14–16 cp. Acts 14:22; Rom 8:17; 2 Tim 3:12; 1 Pet 4:12–14; Jas 1:2–3)?

The priests attended to the menorah to keep it burning continually from evening till morning. This reminds us of Yeshua’s Parable of the Ten Virgins (Matt 25:1–13), where Yeshua’s exhorted his disciples to be like the wise virgins who kept their lamps trimmed and full of oil as they were watching and waiting for their bridegroom to come.

In the Parable of the Ten Virgins, the level of oil in each virgin’s lamp was the factor that determined whether they would be allowed entrance into the bridegroom’s wedding or not. Therefore, what is the significance of olive oil (the fuel for the lamps) scripturally? There are several.

Olive oil was used in consecrating kings and priests for YHVH’s service (see 1 Sam 16:13; 1 Kgs 1:39; Lev 8:12).

Olive oil symbolizes YHVH’s rich blessings on one’s life, was used for consecrating the tabernacle and its contents (Lev 8:10).

Olive oil was a medicinal agent for healing (Isa 1:6; Luke 10:34).

Olive oil is also a scriptural metaphor for YHVH’s anointing on one’s life (see Ps 23:5; 133:2; Zech 4:12–14).

Olive oil is a biblical metaphor for gladness or joy (note Ps 45:7; Prov 27:9; Isa 61:3; Heb 1:9).

Olive oil speaks of healing by the laying on of hands (read Mark 6:13; Jas 5:14).

Olive oil is a symbol of prosperity (see Deut 32:24).

In Jewish thought, olive oil is also a metaphor for Torah, since it is a comfort to the head and body even as are the words of the Torah (Everyman’s Talmud, by Abraham Cohen, p. 134).

Oil in the Parable of the Ten Virgins oil is generally recognized to be a symbol of the blessing and anointing of YHVH’s Set-Apart Spirit functioning in one’s life.

Let us not forget that the same is the spiritual force that Spirit leads one into YHVH’s Torah-truth (John 15:26; 16:13). The five foolish virgins’ lack of oil speaks of their lacking YHVH’s anointing and blessing, that their lives were not fully consecrated to him, that they were deficient in YHVH’s Spirit and were not walking in the fullness of his Torah-truth. Torah teacher, Dean Wheelock characterizes the foolish virgins’ lack of oil in this way:

The foolish squander their oil, their precious oil of Torah instruction, which tells them how to live their lives in a righteous manner. Meanwhile the wise hang on to their Torah learning, and thereby save their oil for that time when it is needed. And the time when it will be most needed is when Messiah arrives to take us to the wedding. Then we will need all of the Torah oil we can muster. That is what the “foolish virgins” were missing. They did not have an adequate supply of understanding of the Torah, they were not living a Torah-centered life, they had not prepared themselves adequately to be the wife of the Messiah Yeshua, the one who as the “Living Torah” when he walked the earth some two thousand years ago. (Hebrew Roots Magazine, Sept./Oct. 1997, article entitled “Oil For Our Lamps,” by Dean Wheelock, p. 10)

In the Scriptures, how is the lamp viewed metaphorically? (Read 2 Sam 22:29; Ps 119:105; Prov 6:23.) Believers are to be leading lives reflective of YHVH’s light and are to be lamps or lights shining in the darkness of this world (note Matt 5:14; Luke 12:35; Phil 2:15). The ceramic lamps used in biblical times are an apt symbol of our physical lives, which the Scriptures describe as vessels of clay, which contain the Spirit of YHVH, for the spirit of man is the candle or lamp of YHVH burning inside of man (Prov 20:27) and, our lives are earthen vessels that contain YHVH’s spiritual light (2 Cor 4:6–7). At the same time, the pure gold menorah in the tabernacle shows us although we may now be mere vessels of clay as we walk this earth, it is our spiritual destiny, upon receiving our glorified bodies at the resurrection to be gold in that we will be like Yeshua (1 John 3:2).

 

Giving “three times a year”… the practical and deeper meaning

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A widow’s mite or prutah.

Exodus 23:14–19, Three times you shall keep a feast. The Scriptures teach us that during the three biblical pilgrimage festivals of Passover/Unleavened Bread, Pentecost and Tabernacles all the individuals of the nation are to leave their place of individual isolation and are to rendezvous in the presence of the one Elohim of Israel. This was to occur in the festival circle (or chag) around the common sanctuary (where YHVH has chosen to place his name, Deut 16:2, 11, 15), thereby becoming conscious that each one is connected to all the other members of the nation, with YHVH Elohim, and with the Torah (The Pentateuch—Deuteronomy, p. 310, by S. R. Hirsch). In biblical times, the Israelites would gather wherever the tabernacle had been placed. When the temple was built in Jerusalem, this city became the destination point for the Israelite pilgrims during these three biblical feasts. For the saints who celebrate the biblical feasts now, there is no temple in Jerusalem to gather around. The saints are now the spiritual temple of the Spirit of Elohim (1 Cor 3:16). Moreover, Yeshua has promised to be in the midst of his people when they gather together (Matt 18:20). In light of these spiritual realities, YHVH’s people need to pray and seek his facer where he wants them to gather for his feasts, and then obey him in faith believing that he will be with them.

But there is much more to this spiritual picture if we add Yeshua the Messiah of Israel into the picture, for each of the three feasts point directly to him. Passover and the Feast of Unleavened Bread, the Feast of Weeks or Pentecost, and the Feast of Tabernacles all point to Yeshua, since the first two festal periods point to Yeshua’s first coming, while the last fall feast points to his second coming. Each of these feasts represent milestones in the spiritual journey of the redeemed believer from initial redemption to glorification and eternal life in the presence of YHVH Elohim.

The three feasts also spiritually represent the three sections in the Tabernacle of Moses (Heb. mishkan). These are the outer courtyard, the holy place and the holy of holies. These three sections of the tabernacle correspond with the three parts of man, which are his body, soul and spirit (1 Thess 5:23). The feasts of Passover (Heb. Pesach) and Unleavened Bread (Heb. Chag haMatzot) are the first two feasts the righteous believers are to celebrate in the spring and represent the first steps in a new believer’s spiritual walk. This corresponds with the outer courtyard and relates more to the spiritual cleansing of the outer parts or body of man. It is here that one begins their spiritual walk and relationship with Yeshua, who is the Word of Elohim. The Feast of Weeks or Pentecost (Heb. Shavuot) is the next step one takes in their spiritual walk as one goes into the tabernacle of Moses. The tabernacle’s holy place speaks of one bringing one’s soul (the mind, will and emotions) into submission to the will of YHVH as one advances in their spiritual walk and grows in the fruits and gifts of the Spirit of Elohim. This readies the redeemed Israelites to move into a place of worship and praise before the Almighty.

Finally, the holy of holies corresponds to the Feast of Tabernacles (Heb. Chag haSukkot) and the spirit part of man. This section of the tabernacle points to man’s ultimate spiritual relationship with Elohim. It is here that man relates to Elohim, who is a Spirit, on a deeper spirit to Spirit level (John 4:24; 1 Cor 2:10–13). This prophetically points to man’s ultimate destiny as glorified beings in the New Jerusalem as adopted members into the family of Elohim (John 1:12; Rom 8:14–15, 23; 9:4; 2 Cor 6:18; Gal 4:5–6; Eph 1:5; 1 John 3:1; Rev 21:7).

Exodus 23:17, Three times in the year. Three times a year at the three pilgrimage feasts—the Feast of Unleavened Bread, Feast of Weeks (Pentecost) and Feast of Tabernacles—Elohim commands that all men appear before him at the place where he has chosen to place his name (Deut 16:2, 6, 11, 15, 16). At these three times, Israelites would gather wherever the tabernacle or temple of Elohim was located to celebrate before Elohim with their fellow Israelites. The Torah repeats this command in Deuteronomy 16:6–17.

On these three occasions, YHVH commands that all males bring with them a feast offering—they were not to appear before YHVH empty-handed, but they were to bring an offering as they were able according to how YHVH had blessed them (Deut 16:16). This was not a tithe, but a freewill offering in addition to their regular tithes. Through Malachi the prophet, YHVH accuses backslid Israel of robbing him by not giving to him their tithes and offerings (or contributions). Because of this negligence, Elohim declares that Israel has been cursed with a curse,whereupon he promises to reverse the curse, rebuke the devourer that has destroyed their prosperity, to open the windows of heaven over them so that the will not be able to contain the prosperity of YHVH (Mal 3:8–12).

Some people may insist that this offering no longer applies to those who are “under the new covenant.” However, Yeshua declares that not one jot or tittle of the Torah has been annulled (Matt 5:18), and those who follow the Torah will be blessed (Matt 5:19). Although, we may not be able now to fulfill all aspects of YHVH feasts laws, YHVH expects us to love him and to keep all of his commandments the best we can (John 14:14; 1 John 2:3–6). To not obey his Torah-commands is sin (1 John 3:4), and on judgment day, Yeshua promises to reject those who were Torahless (workers of iniquity), despite their professed religiosity (Matt 7:21–23).

Giving financially to those who are doing the ministry of Yeshua is a spiritual principle that is immutable, universal and is part of the walk of the righteous redeemed (Prov 3:9–10; Phil 4:14–17; 1 Tim 5:17–18; 1 Cor 9:13–14; Gal 6:6).

By the way, to the several of you that are fed spiritually by this ministry and who thus show your appreciation by giving financially to it, we offer a heartfelt thank you! May YHVH bless you mightily and supply all your needs according to his abundant riches in Yeshua the Messiah!

 

A Bond Servant to Yeshua FOREVER!

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Exodus 21:6, Bore his ear. The servant who of his own freewill and out of love for his master chose to remain in his household forever was permanently marked in this manner to signify that he was willing to hear and obey all his master’s commands punctually. This is a spiritual picture of the disciples of Yeshua who chose to become his bond servants (e.g. Rom 1:1; Gal 1:10; Col 4:12; Tit 1:1; Jas 1:1; Jude 1; Rev 1:1; 15:3). Not only do the true disciples of Yeshua accept him as their Savior, but they submit to him as their Lord or Master. They accept the fact he has purchased them with his blood, and that they now owe their lives to him. They willing choose to dwell in his spiritual house forever, to serve him and to hear and to do all that he commands of them.

Forever. The Hebrew word olam translated as “forever” throughout the Scriptures means “as long as the conditions exist” and not necessarily “for eternity” as the meaning of the English word “forever” often implies. In this verse, forever obviously means “as long as the servant shall live” and not “for eternity.” When the Hebrew word v’ad translated as “and ever” is added to olam (forever), the concept of eternity is connoted (e.g. YHVH’s reign as king is for eternity, Exod 15:18; Ps 10:16; the resurrected righteous will live for eternity, Pss 21:4; 45:6; Dan 12:3; during the millennium, righteous redeemed Israelites will walk with YHVH for eternity, Mic 4:5; the righteous will keep YHVH’s Torah for eternity, Ps 119:44; the righteous will praise YHVH for eternity, Ps 145:1, 2, 21).

 

The 18 Benefits of Studying and Obeying YHVH’s Torah

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The Scriptures reveal that the Torah is much more than a list of dos and don’ts as many people have been led to believe, and is therefore, in their mind, a negative thing. Deuteronomy 4:6 says that the Torah is our wisdom and understanding before the nations of the world. In Deuteronomy 11:8, we learn that the Torah makes us strong. The word strong in Hebrew is chazaq meaning “to be strong, grow strong, to prevail, to be firm, be caught fast, be secure, to grow stout, grow rigid, to restore to strength, give strength, sustain, encourage, make bold, encourage, to repair or to withstand.” This sounds like a good thing!

Here is a list of the other benefits of studying and obeying YHVH’s Torah:

The Torah defines what sin (1 John 3:4) and righteousness are (Ps 119:172).

The Torah shows us what YHVH expects from man (Deut 10:12–13).

The Torah convicts man of sin or lawlessness and brings us to Yeshua by way of the cross (Gal 3:24).

The Torah brings temporal and spiritual rewards; life and blessing when followed; curses when disobeyed (Deut 28; Matt 5:19).

Obeying the Torah helps deepen a loving and intimate relationship with YHVH-Yeshua and helps us to abide in Yeshua (John 14:15; 1 John 2:3–6).

Obeying the Torah helps us to stay spiritually pure (1 John 3:3–6).

Obeying the Torah protects us from the influence of the devil (1 John 3:8).

The Torah provides a framework or basis for YHVH’s divine justice or judgment (Deut 17:11; John 12:48; Heb 4:12 cp. Rev 1:16; 2:16; 19:15, 21).

The Torah forms the basis for the jurisprudence system of civil government (Deut 17:11).

The Torah is heaven’s revelation of divine grace. It reveals how sinful man can be reconciled to a righteous Elohim; it reveals the path of redemption or salvation from slavery to sin through the idea of substitutionary sacrifice. This all points to Yeshua the Messiah, the Redeemer or Savior of the world.

The Torah reveals the concept of covenant between YHVH and man involving YHVH’s chosen people—the nation of Israel. Only through covenantal relationship with the Elohim of Israel and by being grafted into the Israel of Elohim can one have eternal life (Eph 2:11–19).

The Torah will guide and keep us on the path of righteousness and lead us into YHVH’s everlasting kingdom and spiritual divine family. It acts as a protective guardrail to keep us on the road leading to eternal life. It keeps man from falling into the spiritual ditches or off the spiritual cliff along the side of the road of life.

The Torah is our light in a dark world; the answer to life’s questions and dilemmas (Ps 119:99, 105; Prov 6:23).

Through Yeshua the Living Torah, the Torah helps us to become the person that YHVH wants to live with forever. It prepares us to be the spiritual bride of Yeshua (Rev 19:7–8).

Obeying the Torah brings us eternal rewards (not eternal life, which is by grace through faith alone, see Eph 2:8) in the world to come (Matt 5:19).

Obeying the Torah helps deepen a loving and intimate relationship with YHVH-Yeshua and helps us to abide in Yeshua (John 14:15; 1 John 2:3–6).

Obeying the Torah-Word of YHVH helps to perfect YHVH-Yeshua’s love in us (1 John 3:6).

The Torah shows us how to love Elohim and our neighbor (Mark 12:29–31).

 

The Glorious Sound of the Shofar an Its RAM-ifications

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Exodus 19:16,19 Voice of the trumpet [shofar]. In Jewish thought, the Scriptures speak of three great shofar blasts that have historical and prophetic significance: the first, last and great or final shofar blasts. These are:

The First Trump (or shofar blast) occurred on Shavuot at the giving of the Torah (Matan Torah) at Mount Sinai (Exod 19:16, 19). This shofar blast was of heavenly origin and is the first time the Bible records the sound of the shofar being heard.

The Last Trump (or shofar blast) occurs on Yom Teruah (the Day of Trumpets/Shofar Blasts, commonly called Rosh Hoshana) is the day of

the awakening blast calling the saints to prepare their spiritual garments in preparation for the coming Messiah or Bridegroom. This shofar blast corresponds to the last trumpet blast of Revelation 11:15 after which the resurrection of the righteous occurs (1 Cor 15:51–53).

The Great Trumpet or Final Trumpet (or shofar blast called the Shofar HaGadol) is blown on Yom Kippur (Day of Atonement) signifying the Elohim’s day of judgment and the return of Messiah Yeshua as the King and Judge of the earth. At this time, it seems likely that he will destroy Babylon the Great with its new world order religious, political and economic system (Rev 19:1–21 cp. Rev 18) just before the establishment of his millennial kingdom (Rev 20:1–10). Historically on the Day of Atonement, the jubilee trumpet sounded in Israel on the fiftieth year. At this time, the captives were set free, debts were forgiven and all land was returned to its original owners. Matthew says that Yeshua the Messiah will return with a great sound of a shofar (trumpet, Matt 24:30–31; 1 Thess 4:16). Perhaps this is a reference to the shofar ha-gadol when Yeshua returns to earth, will set the spiritual captives free from enslavement to the enslaving economic, religious and political tentacles of end time Babylon the Great.

What’s So Mystical About the Sound of the Shofar?

The Shofar

The ram’s horn shofar is a uniquely biblical instrument. Although the enemies of Elohim’s truth have misappropriated, counterfeited or perverted much of what is found in the Bible, so far as this author knows, the shofar is one thing that Satan, the adversary of all that is good, and his followers have left alone. It’s like the proverbial “hot potato” that’s Continue reading →

 

The Terms and Conditions for Coming into the Presence of the Almighty

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When coming into the Presence of Elohim, let’s never forget how high and set-apart he is and how low and defiled we are!

Exodus 19:10, Consecrate them today. How did Israel, as a bride-to-be, prepare herself to meet with YHVH? How are YHVH’s people now to be preparing themselves for their spiritual marriage with Yeshua? (Compare Exodus 19:10 with Revelation 19:7–9.) What is the righteousness of the saints (mentioned in Rev 19:8)? Righteousness is defined in Psalms 119:172 as, “… all thy [Torah] commandments are righteousness.” If what the Scriptures define as righteousness (i.e. the Torah) was “nailed to the cross,” as is popularly taught, then who is in error? The Scriptures or those who teach against YHVH’s Torah laws?

Discussion A. Why is it essential to study the example of the children of Israel preparing themselves to come into the presence of YHVH in Exodus 19? After all, if Yeshua did it all for us, we can just come boldly before the Father’s throne anytime, anyway we want, right (Heb 4:16)?

Let’s explore this concept a little to see what the Bible has to say about it.

Paul says in I Corinthians 10:11,

Now all these things happened to them [i.e. the children of Israel] as examples, and they were written for our admonition, upon whom the ends of the ages have come. (See also Rom 15:4.)

The writer of Hebrews has something similar to say in his prefatory remarks to his statement in Hebrews 4:16 about coming boldly before the throne of YHVH through the merits of the sinless righteousness of Yeshua our High Priest. In the preceding several Continue reading →