Moses coming into the holy of holies—an example for US to follow

Numbers 7:89, When Moses went into the tabernacle.Moses entering into the inner most sanctuary of the tabernacle is a lesson for us in how to experience intimacy with our Father in heaven through Yeshua the Messiah. To understand this, let us first ask and answer some important question.

The holy of holies in the tabernacle from which the voice of YHVH emanated pictured what? (See Rev 7:15.) The Tabernacle of Moses is a spiritual picture of what? (Read Eph 3:21–22; 1 Cor 3:16; 1 Pet 2:5.) 

If the holy of holies represents Elohim’s throne room in heaven, and the saints are the temple of the Set-Apart Spirit, can they, like Moses, hear the voice of Elohim? Again, let us explore the answer to this question by asking some more questions and finding the answers in Scripture. (See what Yeshua said in answer to this question in John 10:3–5, 27 cp. Acts 8:29; 10:19; 11:12; 29:4.) How does YHVH now speak to his people? (Note John 16:13; 1 Cor 2:12.) How does the Spirit interact with man to speak the mind, heart and will of Elohim to humans? (See John 14:17; Job 32:8; Prov 20:27; Rom 8:16; Eph 3:16; 1 John 2:20, 27; 4:2–3; 1 Cor 2:10–14.)

We find a corollary passages to Numbers 7:9 in Psalms 61:4 where David speaks of abiding in YHVH’s tabernacle forever, and putting his trust in the shelter of YHVH’s wings.With this in mind, now consider this:Over the mercy seat on the ark of the covenant, which was the seat of Elohim’s presence on earth and symbolically represented his heavenly throne room, was the over-shadowing wings of the two cherubim (for another perspective of Elohim’s throne room, see Isa 37:16; Ezek 10:1–22; 11:22–23). It was in this place of intimate worship before the “Rock that his higher than me” (verse 2) that David sought shelter or refuge and deliverance from his enemies (verse 3). Phrases like, “under the shadow of your wings” is a Hebraism meaning “before YHVH in the place and state of worship” (see also Pss 17:8; 36:7; 57:1; 63:7; 91:1, 4). 

It was also in this place—between the cherubim—that Moses heard the voice of Elohim (Num 7:89), and that David would see the power or might, strength and glory or manifest presence of Elohim in a prophetic, ecstatic or spiritual vision (Ps 63:2). The saints now have access to the throne of Elohim through Yeshua the Messiah and prayer (Rev 5:8; 8:3). 

Occasionally, YHVH will still communicate with his servants through an audible voice, dreams, visions, or an angelic visitation. But this is rare now, even as it was in biblical times. This is because YHVH is testing his people to see if they will walk by faith, not by sight (2 Cor 5:7), and will remain faithful to his written word as found in the Bible. 

Currently, YHVH is refining, testing and preparing his bride—his people— for her marriage to Yeshua. Will she be faithful to him having never seen him visually? The time is coming after Yeshua’s coming, however, when she will be in YHVH’s blessed presence forever, which is the object or end goal of our faith.

Voice of One…above the mercy seat. Think about this for a moment. The ark of the covenant upon which the mercy seat rested contained and was surrounded by several items, which give us an understanding as to on what basis we are to come into YHVH’s presence to hear his voice. 

First, the ark contained Aaron’s rod that budded. Second, it contained the golden pot of manna and then the two tablets containing the ten words written by YHVH’s finger. Leaning up against the ark was the scroll containing the entire Torah that was given to the Israelites through Moses. 

All together these items in and around the ark teach us that man can only come into YHVH presence on the basis the Torah-word of Elohim of which Yeshua was and is the Living Manna or bread from heaven, and upon which man must feed for his spiritual sustenance. 

Even as the manna was in a golden pot, so YHVH’s words should be within the heart of man. The ten words or commandments which were written by YHVH’s finger form the foundation of the Torah and need to be written on the heart of man. 

The heart of man contains two parts, like the two stone tablets, and man’s heart, until spiritually regenerated, is hard and stoney like the rock upon which the ten words were written. 

YHVH is calling his servants to be a kingdom of priests of which Yeshua the Messiah is our Chief High Priest of which the rod, a symbol of the tree of life, is a prophetic picture. Under King Yeshua’s rulership, in his millennial kingdom, his priest-saints will exercise the authority in leading this world into obedience to and the worship of YHVH. The saints are presently in training for that lofty role as Yeshua’s kings and priest co-ruling with him over the world (1 Pet 2:9; Rev 1:6; 5:10; 20:6). 

The Torah scroll leaning up against the ark shows us that obedience to YHVH’s instructions is dependent on our relationship with Yeshua through which his words must be written on our hearts by the indwelling presence of the Spirit of Elohim. 

Moreover, when the high priest would come into the holy of holies, he carried a censor filled with incense and sprinkled lamb’s blood on the ark of the covenant. This is pictures the saints coming into YHVH’s Presence only through the blood of Yeshua the Messiah who atoned for man’s sins, and through humble prayer like a contrite petitioner before a mighty king. 


Do YOU have your adoption papers?

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: If so, then comfort yourself with this glorious truth! Maranatha and halleluYah!


Let’s go up to the mountain of Elohim…

Psalm 121:1, Lift my eyes to the hills. Hills is the Hebrew word har and also mean “mountain.” This psalm is a Song of Ascents. Ascents is the Hebrew word ma’alah meaning “elevation, that is, the act (literally a journey to a higher place, figuratively a thought arising), or (concretely) the condition (literally a step or grade mark, figuratively a superiority of station); specifically a climactic progression (in certain Psalms).” There are 15 ascent songs recorded in the psalms (from Psalm 120 through 134) that were song as the priests were climbing the steps to the temple; there was one song for each step. This first verse along with its title teaches us several things.

First, for the Israelites, coming into the set-apart or kadosh presence of Elohim was viewed as an upward, progressive movement, one step at a time like climbing a mountain. This was a slow, reverent, thoughtful and deliberate process accompanied by songs of worship and praise at each step. They literally “enter[ed] into His gates with thanksgiving, and into His courts with praise. Be thankful to Him, and bless His name” (Ps 100:4).

Second, YHVH Elohim’s kadosh presence was metaphorically represented as being located on a mountain, which is the highest place on earth that represents heaven. This is why the temple was located in Jerusalem, which was the located on the highest geographical point in the land of Israel (with the exception of Mount Hermon in the extreme north). For this reason, when traveling to Jerusalem, Scripture almost always refers to it as “going up to Jerusalem,” for this is where the physical dwelling place of Elohim among his people was locate—at the highest point in the land of Israel. 

The laborious act of going up, like climbing a mountain, required physical exertion—especially since travel in ancient times was by foot. Whichever direction the Israelite pilgrim was traveling to Jerusalem from whether coming from the western coastal plains along the Mediterranean Sea or from Jordan Valley at the Dead Sea—the lowest point on earth, or from any other direction, the journey required hard work, perseverance, determination and endurance; all physical obstacles and gravity and fleshly limitations had to be overcome one step at a time. 

This journey to Jerusalem is an apt symbolic picture of the saints spiritual journey against the downward pulls of the world, the flesh and the devil that is required come into the heavenly presence of Elohim. Yeshua likens it to climbing a ladder—Jacob’s ladder (John 1:51).

The idea of Elohim’s presence being on a mountaintop was not lost on the heathens, who, in their perennial attempt to counterfeit the truth of Elohim and subvert humans to their own devilish religious systems, typically located the temples to their demon gods on mountains. 

This psalm, by contrast, enjoins YHVH’s people to lift their eyes up to him and view his presence as symbolically being on a mountain, rather than looking to demon gods, false religious systems and men’s governments and human institutions, which are often also located on hills or mountains. In this light, think of the Vatican located on its seven hills of Rome, or Mount Olympus, the Acropolis in Athens, the mountains of Tibet for those into Buddhism, the stereotypical guru is perched on some mountain top somewhere, Capital Hill in Washington D.C. as well as many churches and hospital complexes. These can all serve as false gods to which many people lift their eyes instead of the one true God of the Bible, YHVH Elohim.


Listen to your fathers, so your ashes won’t be trampled on!

Genesis 50:11, Beyond the Jordan. Beyond is the Hebrew word eber meaning “across.” This was the roundabout way of reaching Machpelah. The Jewish and Christian commentaries I have studied don’t give a good reason for Jacob’s burial entourage taking this most indirect route to the burial cave of the patriarchs. It’s possible that Jacob was, out of faith in the promises of Elohim, prophetically tracing the steps that his descendants would take several generations later in entering the Promised Land. It’s almost as if Jacob was showing the future generations of Israelites the route he wanted them to take from Egypt to the Promised Land to fulfill biblical types and shadows.

If Jacob’s intent was to show future generations of his descendants the route to enter the Promised Land, this begs a question for us. Do you have righteous parents? How about righteous spiritual fathers—the fathers of our faith such as the biblical apostles and prophets, Yeshua himself, and, of course Moses and the patriarchs? They have laid out the route for us to take to reach the Promised Land of our spiritual inheritance—the kingdom of Elohim or heaven. Are we following this path, or have we chosen another path? 

Malachi was the final prophet to close out the Old Testament or Tanakh before the coming of the promised Messiah. He uttered a strong warning to all who have ears hear and a heart to understand lest the fiery judgments of YHVH Elohim come upon you and your ashes be trampled under the feet of the righteous.

Remember the Torah-law of Moses, My servant, Which I commanded him in Horeb for all Israel, With the statutes and judgments. Behold, I will send you Elijah the prophet Before the coming of the great and dreadful day of YHVH. And he will turn The hearts of the fathers to the children, and the hearts of the children to their fathers, Lest I come and strike the earth with a curse. (Mal 4:4–6)

These are the final warning words and wise admonitions that close out the Tanakh. Let’s heed these wise words and turn our hearts back to the righteous fathers of our faith. Maybe they knew something that we don’t—the way to Elohim!


Unveiling Some Mysteries of the Kingdom of Heaven

Matthew 13:1–58, Yeshua reveals some fundamental mysteries pertaining to the kingdom of heaven. 

Let’s systematically analyze this amazing chapter section-by-section to see if we can unlock some deep mysteries pertaining to the kingdom of Elohim.

In the Parable of the Sower, Yeshua reveals that he is sowing the seeds of the gospel message far and wide across the field of the world (v. 38). That seeds falls on all types of ground and there are external influences (i.e. the world, the flesh and the devil) that affect whether the seed will germinate and come to fruition or not. The bottom line is that the majority of seed gets destroyed along the way and fails to produce fruit.

Yeshua then explains the purpose of parables (see comments on v. 14). The main point of this discussion is that only those who are genuine and earnest truth seekers will find the deep spiritual truths of Yeshua’s kingdom behind his parables. These are the ones who have “eyes to see and ears to hear” who will eventually become part of his kingdom. All others will fall by the wayside having disqualified themselves by their lack of spiritual zeal and tenacity to enter into his kingdom.

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Provoking Your Thinking About “Going to Heaven When You Die”

John 3:13, No one has ascended to heaven. Most Christians believe that when they die, they immediately go to heaven in spite of Yeshua’s clear statement in this verse.

Moreover, many believers see this verse as referring to the saints who died before Yeshua’s resurrection, but not true of those who died afterwards, even though he doesn’t say this. Therefore, they reason, this is why, according to Peter, David, who was born before Yeshua, is still resting in his grave awaiting the last days resurrection (Acts 2:29). If what the majority of Christians believe on this subject were true, then the saints of old are second class citizens and YHVH is a respecter persons (which he is not, see Acts 10:34; Rom 2:11) in that they have to wait for resurrection day and for their ultimate reward of eternal life, while the saints born since Yeshua receive immortality immediately upon death.

Laying aside all the church traditions and doctrines of men, what does the Bible in the simplest and clearest terms say about the timing of the saints receiving immortality and their glorified bodies? Paul states that the resurrection of all the dead saints and their receiving immortality occurs not at the time of their physical death, but at the second coming of Yeshua at the last trumpet (1 Cor 15:51–54; 1 Thess 4:13–18 cp. Rev 11:15, 18). 

In reality, men’s eternal inheritance isn’t heaven, but will be the New Jerusalem, which is coming down from heaven to the new earth (Rev 21:2).

In reality, men’s eternal inheritance isn’t heaven, but the New Jerusalem, which is coming down from heaven to the new earth (Rev 21:2).


Down to Egypt (or “Hell”) or Up to the Jerusalem (or “Heaven”)?

Genesis 39:1, Down to Egypt…down there. 

There are more than twenty references in the Bible to “going down to Egypt,” coming “up from Egypt” or words to this gist. Egypt can be taken as a biblical metaphor for the secular world and all that is in it that is in opposition to YHVH’s paths of righteousness. Egypt represents the low spiritual way of following the world, flesh and the devil that is evil that leads to death and separation from Elohim, while the Promised land, and specifically Jerusalem, is a metaphor for the spiritual high place of truth, righteousness and godliness that leads to eternal life. This is why the Bible speaks of “going down to Egypt” and “going up to Jerusalem.” 

Each person has only two choices in life on how they will conduct their lives. They must make a choice—they will make a choice purposely or inadvertently. They can choose the proverbial downward path or the highway to hell or the upward path or the highway to heaven. Everyone Continue reading