The Golden Altar of Incense–The Ministries of Yeshua Messiah and the Prayers of the Saints–Torah Reading 67

by | Jan 17, 2020 | Blog, Podcasts

The Golden Altar of Incense--The Ministries of Yeshua Messiah and the Prayers of the Saints--Torah Reading 67

by Rod Thomas | The Messianic Torah Observer

Welcome back my friend to our discussion on this week’s Torah Reading from the Triennial Torah Reading cycle. This week’s reading is found in Shemot (Exodus) 30:1-10. I’ve entitled this study: “The Golden Altar of Incense–The Heavenly Ministry of Yeshua Messiah and the Prayers of the Saints.”

The Text

You are to make an altar on which to burn incense; make it of acacia-wood. 2 It is to be eighteen inches square and three feet high; its horns are to be of one piece with it. 3 Overlay it with pure gold- its top, all around its sides, and its horns; and put around it a molding of gold. 4 Make two gold rings for it under its molding at the two corners on both sides; this is where the carrying-poles will go. 5 Make the poles of acacia-wood, and overlay them with gold. 6 “Place it in front of the curtain by the ark for the testimony, in front of the ark-cover that is over the testimony, where I will meet with you. 7 Aharon will burn fragrant incense on it as a pleasing aroma every morning; he is to burn it when he prepares the lamps (ie., the lamps of the Menorah). 8 Aharon is also to burn it when he lights the lamps at dusk; this is the regular burning of incense before ADONAI (ie., before YHVH our Elohim) through all your generations. 9 You are not to offer unauthorized incense on it, or a burnt offering or a grain offering; and you are not to pour a drink offering on it. 10 Aharon is to make atonement on its horns once a year- with the blood of the sin offering of atonement he is to make atonement for it once a year through all your generations; it is especially holy to ADONAI (ie., YHVH) (Exo 30:1-10 CJB).

Exegesis of the Text

Acacia Wood

We learn in verse 1 that he Altar of Incense was to be made of acacia wood. As it relates to the specific wood that was used to build, not just this altar upon which fragrant incense would be burned unto YHVH by the Levitical Priest, within the Holy Place of the Tabernacle—outside the Holy of Holies, it served as the basis upon which many of the elements of the Tabernacle would be built.

This specific type of wood is also referred to in the Word as “Shittim Wood.” It was wood of the “shittah {shi-taw} tree,” that is most likely of the acacia tree or plant species. 

Acacia Wood-Shittim Wood

Acacia wood–durable and common to the arid country the Israelites sojourned–formed the basis of the Altar of Incense. The spiritual and prophetic significance of this is wondrous.

Now, there are a couple characteristics about acacia, or rather shittah wood, that we should keep in mind when studying the elements of the Tabernacle that would be made from this particular wood. And those characteristics play right into the spiritually broader understanding of the significance of all the various Tabernacle elements that would be constructed from it.

 

Father no doubt selected the acacia wood as the foundation upon which the elements of the Tabernacle would be constructed for (1) its immense durability and (2) its commonality in the region. Indeed, acacia wood is known for its strength and durability; its ability to withstand heavy use and jostling around; and its resistance to wear and tear. Furthermore, acacia wood was quite common throughout the middle east. It appears to thrive in arid climates.

So as we are following along in our weekly readings and being at the place in our reading where the various elements of the Tabernacle are being planned and constructed, it makes sense that Father would select such a wood to serve as the foundation to the main Tabernacle elements. In other words, we wouldn’t have to go searching far at all for a wood that could withstand centuries of continued use. The acacia wood was no doubt within easy access to our location at Mount Sinai.

Acacia Wood Foreshadowed the Character, Person and Office of Messiah

Now, the desirable characteristics of acacia or shittim wood foreshadowed the character, person and office of Mashiyach (aka, Messiah). How so?

(1) The durability of the wood is clearly illustrative of Mashiyach’s steadfastness and determination to complete His earthly ministry mission and His present day steadfast intercessions on behalf of the saints before the throne of YHVH.

(2) The commonality, or better, prevalence of the wood is clearly illustrative of Mashiyiach’s humbleness, or rather, His humility and his humanity in relation to His prophetic and priestly office. It speaks to the fact that He came from the common stock of Yah’s chosen people. Scripture tells us that He came onto the world scene, being born into the tribe of Judah. He and His earthly family were considered Netzarim or Netzers. They were extensions of the Davidic family line. Yes, our Master was of royal descent as a result of his being born of the line of King David. However, Master and His immediate family were of modest or meek origin and existence. Yet, He would become the greatest prophet in all history.

Yeshua: The Every-Man Prophet

This was spoken of in Devariym (ie., the Cepher of Deuteronomy) where Abba foretold of a prophet that He would raise up for us, in our midst, not unlike us. And this prophet we would be required to pay attention to (18:15). And YHVH would place His very Words into His prophet’s mouth. And in complete obedience to the Will and instructions of His Father, that prophet would deliver the Words that would be given to Him (18:18).

And of course that prophet as referred to in Devariym (ie., Deuteronomy 18) would be none other than our Master and Saviour, Yahoshua HaMashiyach.

The Altar of Incense: A Crude Replica

The Altar of Incense would be a crude replica of the original Altar of Incense in heaven’s Mishkan (aka, Tabernacle). In fact, the original or prototype Altar of Incense in heaven’s Mishkan is featured prominently throughout the Cepher of Revelation (6:9; 8:3-5; 9:13; 11:1; 14:18; 16:7).

Revelation 8:1-5–The Prayers of the Saints and the Golden Altar of Incense in the Heavenly Tabernacle

This week’s Brit HaDashah reading is actually drawn from one of these Revelation passages: Revelation 8:1-5.

Revelation 8 and the Golden Altar

An Angel (Messenger) holding a censer adds the embers of the Golden Altar in the heavenly Tabernacle to his censer full of incense and throws it all down to earth. Prophetic significance is immense.

This is the account of the 7th Seal and the Golden Censer. And we see beautifully featured in this passage of prophecy, the Golden Altar of Incense in the heavenly Tabernacle. And here we see described a Messenger (i.e., an angel) who comes to the altar with a golden bowl full of incense. Now some English translations render this bowl as an “incense burner” while others as a “censer.” (A censer or this golden bowl if you will, is a container that is used for ceremoniously burn incense.)

 

As the narrative entails, this messenger (this special class of angel who stands, ministers and worships before the throne of the Almighty) brings his incense-filled censer to the heavenly Golden Altar. Yochanan (aka the Apostle John) describes the fragrant smoke that ascends from the Golden Altar as that of the prayers/the intercessions/the petitions of Yah’s elect people.

Let’s read a portion of this passage for clarity:

3 Another angel came and stood at the altar with a gold incense-bowl, and he was given a large quantity of incense to add to the prayers of all God’s people  4 on the gold altar in front of the throne. The smoke of the incense went up with the prayers of God’s people from the hand of the angel before God. (Rev 8:3-4 CJB)

 

And this particular Brit haDashah ends with the messenger (ie., the angel) collecting fragrant embers from the golden altar and adding them to the incense contained in his gold bowl or golden censer. Then this messenger throws his censer down to the earth. And this act of throwing the censer down to earth results in thunder, voices, lightning and earthquake. 

It’s unclear to me what the incense in the messenger’s censer represents. I am inclined to think that the content of the messenger’s censer may be emblematic of some form of “judgment” that is intended for the inhabitants of the earth. And the reason I believe it may be emblematic of some form of judgment for the nations of the earth is because the incense that is contained in the censer is mixed with the petitions/intercessions/petitions of the saints. Obviously the petitions and intercessions of the saints that go up before YHVH at this time are the result of tribulation and persecution being inflicted upon God’s people. The emblematic pleasant odoriferous scent that those prayers afford the Creator translates to Father’s heart being turned towards the plight of his suffering children who are no doubt doing their absolute best to endure to the end. The petitions of the elect pleases the Father such that He turns His wrath towards those that tribulate/martyr/persecute His children. And the earthly physical response to the censer being thrown down onto the earth is widespread calamity in the form of thunder, voices, lightning and earthquake (Rev. 8:5).

The Vital Relevance of the Prayers of the Saints

Prayer Life

The Messianic Prayer Life must be based on the Spirit/The Ruach in order for it to be truly effectual.

What is clear to me from this and other similar passages of Revelation and the Cepher of Hebrews is the smoke that rises from the Golden Altar of Incense is representative of the prayers of the saints.

 

During this troublesome period as recorded by Yochanan in Revelation chapter 8, the saints are being persecuted. Their heartfelt and fervent prayers/petitions/intercession are sweet and pleasing to YHVH. More so, they are efficacious. They move the Father to act on the saint’s behalf and the world. Thus in response to the saints’ intercessions, Father throws creation into upheaval and tribulation. 

Saints, fervent, constant, faithful and spirit-led prayer is vitally important to the physical and spiritual wellbeing of Yah’s elect. Such prayers that ascend up to the Father from His children has the potential of causing wonderfully powerful things to happen in the spirit realm and in the heavenlies. That’s why, in great part, I did a 3-part series on prayer that I would highly encourage you to read or listen to at your next opportunity. (I’ll put the links to those three-posts in the show notes for your convenience.) 

And the fact that Father symbolically placed the Golden Altar of Incense (in part representative of the prayers ascending as a pleasing-fragrant smoke before the throne of YHVH)–before the Ark of the Testimony/Covenant (representative of Yah’s throne of Grace in heaven) is very telling of the importance of fervent, Spirit-guided and infused, faithful and constant prayer. And this prayer is helped along by the intercessory prayers and work of our Melchizedekian High Priest (i.e., our Cohen Gadol) Yahoshua HaMashiyach 24/7. The undeniable importance of this powerful combination will become evermore evident in the dark days ahead as clearly suggested by our Brit HaDashah passage of Revelation 8:1-5. As the saints of the Most High head towards a season of persecution and even martyrdom, all we will have available to us, besides the Ruach HaKodesh and our Faith, in most cases, will be prayer.

The Adornments of the Golden Altar of Incense—The Horns

Continuing on with our Torah Reading study we find in verse 2 that the Altar is of square dimensions (1 cu. X 1 cu; a biblical cubit equaling roughly 18-inches or 1-1/2 feet), standing some 2 cu or 3-feet in height.

A horn was attached to each of the 4-corners of the altar. It would be upon these horns that the blood of the sin offering would be smeared by the Cohen Gadol, prior to his once per year (Yom Kippur/Day of Atonement) entry into the Holy of Holies that lay on the other side of the inner veil. (We’ll discuss the significance of this ritual in coming installments.)

As it was to the Brazen Altar, the horns that were attached to the four-corners of the Golden Altar of Incense symbolized “power.” The horns that adorn the heads of certain male animals is a clear sign of that animal’s prowess for the horns afforded the animal the ability to defend itself against potential predators and challengers to his place in the herd.

So how does this concept of “power” transfer over to the Altar of Incense?

I’ve identified at least three-spiritual applications related to the power that the horns symbolize:

(1) The nexus between the horns and the burning incense upon the Altar throughout each day of the year has to do with the power of the effectual prayers of God’s elect to sway the heart of YHVH. Thus, it is not too much of a stretch to see that the horns on the Golden Altar of Incense foreshadowing the offensive and defensive power of the elect’s prayers.

(2) The Golden Altar with its 4-horns also foreshadowed the power of the mediation and atoning sacrifice of Mashiyach. For it was written by Luke: “And has raised (that being, YHVH has raised) up a horn of salvation for us in the house of David His servant (1:69). Indeed, the smearing of the blood of the sin offering each Yom Kippur onto the horns of the Altar by the Cohen Gadol is inextricably linked, spiritually and prophetically, to the atoning power of Mashiyach’s sacrifice.

And (3), the horns being attached to the 4-corners of the altar symbolized the 4-corners of the world (i.e., east, south, west, and north) and the universal reach of the atoning work of the Mashiyach; the universality and unity of this world’s praying saints; and the effectual intercessory work of Mashiyach before the throne of the Almighty on behalf of the Body of Mashiyach.

Bottom line: It is a fundamental understanding held by every disciple of Mashiyach that there is power and strength in the Person and Name (that being the character and authority) of Yahoshua haMashiyach. Thus, the disciple of Mashiyach can have absolute faith in the person and name of Yahoshua haMashiyach for their access and connection to the Creator of the Universe, YHVH. 

The Adornments of the Golden Altar of Incense—The Overlaying of the Altar in Gold

In verse 3 we learn that the entire Altar was to be overlaid with pure gold.

It is widely accepted by competent students of Scripture that the pure element of gold when generally mentioned in Scripture, touches upon the divine. Scripture describes gold as was used in the construction of the Tabernacle as being “divinely excellent and precious” (Exo. 25:3).

Pure gold cannot be reproduced by man. It is an element made only by the Almighty. Thus gold comes down to man from YHVH above as did our beloved Master Yahoshua HaMashiyach. Therefore, the gold of the Tabernacle foreshadowed the divinity and glory of Yahoshua haMashiyach.

So the overlaying of the acacia-wood based Altar of Incense with gold is emblematic of the divine glory and excellence that would be lavished upon the man Yahoshua HaMashiyach. 

The Adornments of the Golden Altar of Incense—The 2 Golden Rings and Carrying Poles

In verses 4 and 5 we learn that the Golden Altar would have 2-golden rings attached to it to facilitate its transport whenever the camp were to move from one location to the next. Additionally, two acacia wood poles, overlaid with gold, would be the means by which the altar would be transported.

Beyond the versatility that Father had built into the Golden Altar of Incense, the spiritual symbolism as it relates to the poles and rings are clearly linked to the limitless reach of both the effectual prayers of Yah’s elect and our Master’s intercessory work on behalf the saints scattered around the world. Halleluyah!

The Altar’s Location in the Tabernacle

Then in verse 6 Father reveals that the Golden Altar would stand in front of the veil and the Ark of the Covenant/the Mercy Seat/The Ark of the Testimony. This specific instruction alone is rich in spiritual symbolism. For the sake of time, let’s briefly discuss two.

(1) The fact that the Golden Altar of Incense stood in front of the veil and mercy seat where smoke and sweet aromas ascended each day, throughout the day, crudely portrays Mashiyach interceding on the saints’ behalf before YHVH continually.

And (2), the Altar’s location in the Holy Place, positioned before the Ark of the Covenant within the Holy of Holies, foreshadowed the plan of salvation and restoration whereby mankind’s only true and substantive access to YHVH comes through the person and office of Mashiyach. Amein! Amein!

Furthermore, that human aspect of our Master which is founded upon the love and kindness that Mashiyach has for people, pleases the Almighty. And because Mashiyach came to us as fully man, He was more than able to sympathize with our human condition. Thus the would be disciple of Mashiyach can have a firm and unshakable blessed assurance of Mashiyach’s intercessory role in his/her respective life. 

Only One Way to God—That Way Being Yeshua Messiah

In verses 7 and 8 we learn that Aharon (the Cohen Gadol) would burn the sacred, fragrant incense on the Altar each morning and evening when he would attend to the Menorah. This was to be an ongoing ritual throughout the generations. Again, the Messianic symbolism here cannot be ignored: our High Priest (i.e., Cohen Gadol)–Yahoshua HaMashiyach sends up petitions and intercession before the Father on behalf the saints perpetually in the heavenly Mishkan (i.e., Tabernacle). Again, the fragrant incense that would be burnt upon this altar would be symbolic of the fervent, effectual prayers of the saints that ascend unto YHVH each day. These prayers and petitions are viewed and received in a pleasing manner by YHVH. Certainly, the perpetual nature of the burning, sweet incense is indicative of the relevancy of the praying Netzari.

Here in verse 9, Father makes it clear that no unauthorized incense, nor any other elements were to be burned upon the Golden Altar of Incense. It was strictly to be used for the purpose given by the Almighty. And of course we know that within just a few short weeks from this instruction, Aharon’s sons would violate this key mitzvah. And they would pay for that violation with their lives (Lev. 10:1).

And of course we recognize that the Golden Altar of Incense was instrumental in worship and atonement each year on Yom Kippur (i.e., Day of Atonement) where the blood of the sin offering would be applied to the altar’s horns by the Cohen Gadol (aka, the High Priest) (vs. 10).

As it relates to Mashiyach from the perspective of the Golden Altar of Incense, we see the flawless nature of His character and the perfect, holy life He lived before His Father and before all humanity. And because of that flawless character and the sinless life He lived, Father has permitted those of mankind who would be called His children, complete access to Him. That access comes in the form of worship; prayer; praise; meditation; indwelling by the Ruach haKodesh; confidence in the promises of YHVH; and joy. 

Hebrews 9

If you are amenable, I would encourage you to take 15-minutes or so at your earliest convenience and read the 9th chapter of the Cepher of Hebrews (aka, Ivriym). Indeed, one cannot fully appreciate the spiritual significance of the similarities and dissimilarities that exists between the earthly and the heavenly Mishkans without a close study of the Cepher of Hebrews. For the author Hebrews puts both the earthly and the heavenly Mishkan operation in their proper spiritual perspective, as they both relate to the Person and Office of Mashiyach.

The set-up of the Tabernacle was a crude representation of the means by which fallen man could enter into the presence of YHVH. The fullness of that Way—talking about fallen man having admittance to the presence of YHVH–was manifested and facilitated through the ministry of Yahoshua HaMashiyach. 

Indeed, at the time the earthly Mishkan (aka, Tabernacle) was in operation, none of this which we’ve been discussing had been evident to us (Hebrews 9:8). And for good reason. For had the earthly powers been aware of these things, they would not have killed the Master of Glory (1 Cor. 2:8). The whole Tabernacle planning and operation foreshadowed the Person, Office and Ministries of Mashiyach (Hebrews9:9). The planning and set-up and operation of the earthly Tabernacle was all preparatory, leading mankind up to the time of restoration which Master Yahoshua was sent to bring about (Hebrews 9:10).

The earthly Mishkan system purified the person of the offerer until their next offense. But only the sacrifice of Mashiyach purifies the soul of any man, woman and child who would come to be saved of YHVH (Hebrews 9:13, 14).

Indeed, the Cohen Gadol (aka the Levitical High Priest) who would enter the Holy of Holies once each year to atone for his and the nation’s sins, foreshadowed the once and for all atonement made by the mediator of the renewed covenant, Yeshua HaMashiyach (Hebrews 9:24-28).

A Few Last Comments Regarding the Golden Altar of Incense

The Golden Altar of Incense

The Golden Altar of Incense held immense spiritual and prophetic significance for Messianics.

The Golden Altar is emblematic of the heartfelt worship of YHVH’s redeemed through the perpetual intercessions of their Cohen Gadol who is also the mediator of the renewed covenant. Yet Mashiyach’s sacrifice was once and for all on the Brazen Altar of Calvary’s Execution Stake. It would be unlike that of the required yearly propitiatory actions of the Levitical Cohen Gadol.

 

Interestingly, the very burning coals which lit the incense on the Golden Altar came from the coals of the Brazen Altar. Those coals would be perpetually lit by YHVH at a time and place of His choosing. In other words, one cannot have the worship of the Golden Altar without first having the original fuel from the Brazen Altar. There cannot be true fellowship and worship of the Almighty without first having the propitiatory, atoning sacrifice and work of Mashiyach who would then mediate our fellowship with the Almighty.

The coals that burned on the Golden Altar came from one source. They came from the Brazen Altar. This is emblematic of Yahoshua being the sole source by which we may have fellowship and peace with the Creator of the Universe.

The divine royalty that YHVH extended over to Yahoshua at His exaltation, is foreshadowed in the gold crown work of the Golden Altar. But beneath that divine covering, our Mashiyach began as a man. And because of He was once a man just like us (ie., symbolized by the acacia wood), Yeshua HaMashiyach can identify with our weaknesses and our failings; the human condition. Thus, our Master’s intercessions are extremely efficacious. In fact, our prayers and intercessions are efficacious indeed through the intercessory ministry of our Master Yahoshua HaMashiyach, working on our behalf in the heaven Mishkan, before the Throne of the Almighty.

In Conclusion

As disciples of Yahoshua Messiah, our goal is to be just like our master. Despite Yeshua being the holy and perfect Mashiyach, because of His ministries and because we possess the Father’s Ruach HaKodesh, we must look at every spiritual symbol that is represented by the Golden Altar of Incense, and aspire and work towards manifesting the character of Mashiyach in our individual lives. Although we are mere humans, we’ve been overlaid with Father’s glory. Thus we have the same authority and power that our Master possessed.

Master told his Talmudim:

12 Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father. 13 And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. 14 If ye shall ask any thing in my name, I will do it. (Joh 14:12-14 KJV)

So let us all aspire and work towards greatness in the work and furtherance of the Kingdom of YHVH. Let us make our Daddy proud. Let us continuously and boldly approach His throne with thanksgiving, rejoicing and petitions for all the saints. Let us turn our backs to sin and be purified forever more by the blood of Yahoshua that has been applied to the horns of the Altar by our High Priest and Savior, Yeshua Messiah. And may we always be in our Father’s presence and eternal will, henceforth and forever more.

Shalom.

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Plans for Consecrating the Levitical Priesthood and What it Means to Messianics Today

by | Jan 10, 2020 | Blog, Podcasts

Plans for Consecrating the Levitical Priesthood and What it Means to Messianics Today

by Rod Thomas | The Messianic Torah Observer

The Art of Effective Messianic Torah Study

As with any study of Torah, the true disciple of Y’shua haMashiyach considers the contents contained therein from a Messianic—Yeshua-centric—Yeshua-focused perspective.

How is such a thing done? There are a number of ways in which a Messianic Torah student to accomplish this. However, I would suggest the following ways to structure your studies:

(1) Seek understanding as to what instructions and mitzvah YHVH requires His children keep and observe.

(2) Through the leading and teaching of the Ruach haKodesh, identify, ponder and explore the types and shadows of the various elements of Torah, the Tabernacle worship and experiences of the patriarchs that point to the Person and Office of Mashiyach. Such understanding helps us rationalize how we are to carry out our walk in Mashiyach each and every day. For we are called to conform to the image of Mashiyach. Y’shua is the prototype of Child that Father requires all his other sons and daughters to conform to.

So, we study the Torah Readings each week with these (and other) things in mind. Not simply going through the motions each week of getting a reading done and out of the way as many choose to do throughout the world. We love Torah; Yah’s Word. It is a lamp unto our feet and a light unto our path (I.e., embodied in the Menorah). It is our [spiritual] sustenance that nourishes us and leads us along the paths of righteousness for His Name’s sake.

Our intent must be to think bigger. To not only read for understanding, but to also read with Master’s admonishment at the forefront of our hearts and minds—in Spirit and in Truth.

Shemot 29:1-46 (This is the Thing you shall do unto them to hallow them…)

The Levitical Priesthood

The consecration of the Levitical Priesthood as featured in this week’s Torah Reading foreshadowed the role we–Messianics-are appointed to fulfill as Melchizedekian Priests under the High Priesthood of Yeshua Messiah.

In Shemot (aka, Exodus) 29:1,2, we find detailed plans that Moshe would follow in dedicating Aharon and sons (i.e., Nadab,, Abihu, Eleazar and Ithamar) into the Levitical Priesthood. The consecration ceremony would not actually take place until Leviticus 9, some weeks down the road.

But this consecration ceremony would serve to “hallow” or “set Aharon and his sons” apart for service unto YHVH. Moshe would of course conduct the ceremony. And the ceremony would be conducted at the entrance to the Tabernacle. Precisely, in the outer court where the brazen altar and laver would be situated.

Remember, this narrative as recorded in Exodus 29 was conceptual in nature. The discussion Father was having with Moshe was occurring during the 40-days Moshe was on Mount Sinai receiving Yah’s Torah. Again, this instruction as received by Moshe would not manifest until some weeks in the future when the elements of the Tabernacle were constructed.

The Men Who Would Be Priests—Forerunners of Modern Day Priests Unto YHVH

These men who would be priests—Aharon and sons—would serve as progenitors to the Melchizedekian Priesthood that we modern-day Netzari come under today, through the renewed covenant and new birth as facilitated by our Master Yahoshua HaMashiyach. It is important to remember when studying things related to the Levitical Priesthood that under the renewed covenant and new birth, we modern day Netzari are afforded appointment to an ancient but also new priestly office.

The Emissary Kepha (aka, Peter) wrote concerning this:

“You yourselves like living stones are being built up as a spiritual house, to be a holy priesthood. To offer spiritual sacrifices acceptable to God through Jesus Christ…But you are a chosen race, a royal priesthood, a holy nation, a people for His own possession, that you may proclaim the excellencies of Him who called you out of darkness into His marvelous light” (1 Pet. 2:5-9; ESV).

This same appointment is affirmed by the Emissary Yochanan (aka, John), as received by him from Mashiyach:

“When He (i.e., Yahoshua) took the scroll, the four living creatures and the twenty-four elders fell down before the Lamb. Each one held a harp and gold bowls filled with pieces of incense, which are the prayers of God’s people; and they sang a new song, ‘You are worthy to take the scroll and break its seals; because you were slaughtered; at the cost of blood you ransomed for God persons from every tribe, language, people and nation. You made them into a kingdom of God to rule, cohanim to serve Him; and they will rule over the earth” (Rev. 5:8-10; CJB).

So we being priests unto YHVH; under the Melchizedian Priesthood and under the auspices of the renewed covenant, execute our appointed office under the High Priest Yahoshua HaMashiyach. This is firmly supported by the writings of the Cepher of Hebrews:

“Therefore, brothers whom God has set apart, who share in the call from heaven, think carefully about Yeshua, whom we acknowledge publicly as God’s emissary (aka, God’s apostle) and as cohen gadol (aka, High Priest)” (Heb. 3:1; CJB).

And Hebrews 6:19, 20:

“We have this hope as a sure and safe anchor for ourselves; a hope that goes right on through to what is inside the parokhet (aka, the veil) where a forerunner has entered on our behalf, namely, Yeshua, who has become a cohen gadol (I.e., a High Priest) forever, to be compared with Malki-Tzedek” (CJB).

The Preparatory Instruction

Moshe was instructed to take 1-young bullock; 2-rams without blemish; and wheat-matzah cakes seasoned with oil and have them ready for the consecration ceremony.

The planned ceremony was intended, through it’s solemnities, to teach the people the importance and exalted nature of the priestly office. The ceremony also served to bring to the attention of the priest initiates that they too had just as much invested in this thing they were entering into. These were in effect offering themselves up fully to the service of the Almighty. Nothing would remain of their former lives. It would from this point forward in the nation’s and Levite’s history, all or nothing as it related to the Levitical Priesthood’s office (29:1).

This would be a public inauguration whereby the people would assemble in the court outside the Tabernacle Tent of Meeting (29:4-10). The washing portion of the ceremony was also symbolic of the inextricable link between moral purity or holiness to the priestly office (Isa. 52:11; Joh. 13:10; II Cor. 7:1; I Pet. 3:21). There was also the inextricable link involving the priestly garments and righteousness (Rev. 19:8). We, as modern-day Melchizedekian Priests are prophesied to be arrayed in fine linen (similar to the fabric used to make the High Priest’s garments), clean and white, which is representative of righteousness.

The ceremony would effectively show the world that the men appointed to the Levitical Priestly office were indeed prepared for service unto YHVH.

Anointing the High Priest With the Sacred Oil

The typology seen in the anointing of the Cohen Gadol with sacred oil should be obvious. The would be Melchizedekian Priest, as is our Cohen Gadol Yeshua Mashiyach, is filled with YHVH’s Ruach haKodesh. And it is the influence of that Ruach haKodesh that will lead the true Melchizedekian Priest in their work today. The infilling of the Holy Spirit is crucial to the function and work of the Body of Mashiyach.

The Washing of the Priest Initiates

At the dedication, all the above elements, in addition to Aharon and sons, would be brought before the entrance/door of the Tabernacle. The priestly initiates would be washed by Moshe. The waters of washing in this case would come from the waters of the Brazen Laver situated just outside the outer veil of the Tabernacle. This washing would serve as a personal cleansing, as well as sanctification of the initiates. Then, they would don their priestly garments, the creation of which was detailed in chapter (28:3-6). Fully and properly attired, Moshe would anoint them with the sacred anointing oil (29:7).

It would be then that the office of the Levitical Priesthood would be activated and firmly established. Aharon and his descendants would be set-apart/consecrated to minister unto YHVH perpetually (29:28, 29).

The Sin Offering

Part of the consecration ceremony involved the placing of a sin offering. Aharon and sons were to place their hands upon the head of the bullock (29:10). This would be a symbolic transference of the initiates’ sins onto the bullock. The bullock would then be slaughtered and its blood collected. Moshe would smear some of the collected blood on the horns of the Altar of Burnt Offerings and pour the remaining blood onto the base of the altar (29:11, 12). This would be an introduction to how future sin offerings would be conducted.

Sin offerings were always to be burnt outside the camp. It should not be too much of a stretch to see the shadow that is depicted in this type of offering. Sinless Yeshua, who would be made sin for us, suffered and died outside the gates of Yerushalayim, would put sin away from us through His sacrifice once and for all, forever (2 Cor. 5:21).

The smearing of the blood upon the horns of the Brazen Altar was both symbolic and efficacious. It is widely accepted that the horns of the Brazen Altar symbolized the concept of “power.” Power.

For the longest time I tried to discern what the horns were for on the Brazen Altar. From a practical, operational standpoint, it became clear that they served to help secure certain sacrifices to the altar so that they would not fall off or into the altar. But from a spiritual standpoint, it has become clear to me that in order for us to fully understand the spiritual importance of the horns on the brazen altar, we have to look at the whole altar and its use from a spiritual perspective.

The Brazen Altar was the absolute first stop one must make when approaching YHVH. Thus the Altar is the only means by which sinful man has access to the Almighty. The animals that would be offered upon it served a vicarious role—that is, in place of the sinner. The animals’ blood would be collected in a bin and poured out at the base or foot of the altar, atoning for the sins of the offerer.

Spiritually speaking, the smearing of the sacrificed animal’s blood upon the horns of the Brazen Altar foreshadowed [in part] the blood that our Master would shed for the remission of sins. The power of that shed blood to atone for the sins of the world is limitless. It was wholly efficacious and powerful.

In other words, as described in an old Gospel song I grew up singing in the Baptist Church of my youth:

“There is power—Power—wonder working power. In the blood, of the Lamb. There is power—power—wonder working power, in the precious blood of the Lamb. Would you be free from your passion and pride? There’s power in the blood, power in the blood. Come for a cleansing to Calvary’s tide. There’s wonderful power in the blood. ” (Alan Jackson).

Thus, the smearing of the sin offering’s blood on the horns of the Brazen Altar, was symbolic of the “unlimited power” of the blood to atone for the sins of the offerer and it foreshadowed the power—the efficacious nature that our Master’s spilled blood would have over the sins of the world.

There were other meanings and purposes attached to the horns of the Brazen Altar that we won’t get into today. But suffice to say, we will discuss them in future installments of this program, Abba willing.

The Brazen Altar Offerings

The Sin Offering

The fat of the bullock (i.e., the best, most tasty and desired part of the animal) would be burnt upon the Altar of Burnt Offering (aka, the Brazen Altar), while the rest of the animal would be incinerated outside the camp (29:13, 14).

Regardless the fact that these men–Aharon and his sons–would be selected by YHVH to serve as holy priests Himself, at the end of the, they were like the rest of the people of Yisrael. They were still sinners. And whenever we are talking about service unto YHVH, regardless what that service may be, the initiate must have their sins atoned for.

The Burnt Offering

Next, one of the two rams was to be slaughtered. Again, as would be done with the young bullock [sin offering], Aharon and sons were to place their hands upon the head of this ram. Then it would be slaughtered. However, unlike the bullock, (1) its blood was to be sprinkled round about and upon the Altar of Burnt Offering, and (2) it’s remains cut into pieces and burnt upon the Altar. So, instead of the blood of this ram being poured out onto the base of and smeared upon the horns of the Altar, as in the case of the bullock [sin offering], this ram’s blood would be sprinkled around and upon the Altar. This would be the template for the Burnt Offering (29:15-18).

The entire Burnt Offering was to be burnt. In fact, none of it was to be eaten at all. The whole of the Burnt Offering was to be consumed by the flames of the Brazen Altar.

Symbolically, the Burnt Offering was meant to atone for the sins of the offerer against YHVH. The Burnt Offering also served as a dedicatory offering whereby the offerer would dedicate himself for service unto YHVH. In a sense, this offering served as a confirmation of an agreement between YHVH and the offerer to do whatever was agreed to by both parties.

The sprinkling of blood, therefore, served as a testimony or covenant as well as the means by which one would be put into a state of ritual purity.

Recall that the people of Yisrael were sprinkled with blood in a ratification or confirmation of the Covenant that was established between YHVH and Yisrael (Heb. 9:19-21).

More importantly, the Burnt Offering foreshadowed the work of our Master in justifying and making a way for us to come into YHVH’s presence and to serve Him. In Mashiyach’s sacrifice there’s purification, sanctification and certification unto YHVH our Elohim. Halleluyah.

The Peace Offering

Aharon and sons were to repeat the same laying of their hands upon the head of the remaining ram prior to it being slaughtered. But a portion of the blood of this ram was to be smeared upon the tip of the priests’ right ear; their right thumb; and their right great toe.

This strange ritual has what I believe to be some really fascinating spiritual application attached to it.

(1) The ear of course is the organ by which one hears. The smearing of blood on the tip of the priest initiate’s right ear spoke to the priest idealistically being sanctified and set apart to exclusively hear the Word of the Almighty. It foreshadows, of course the modern day Netzari priest which we are, to have our ears sanctified and set apart to hear the Word of YHVH; to hear His still small voice that will lead us into all understanding and in the paths of righteousness.

(2) The thumb is representative of the hand being the tool by which ministry is physically done. Thus, the priest initiate is set apart to do the spiritual work of the nation and to serve YHVH. It also foreshadowed the Netzari priest’s hands being sanctified and set apart to do the work of the Kingdom as disciples of Yeshua HaMashiyach.

And (3) the right big toe was representative of the set-apart—sanctified walk that would become the priest’s initiate’s life from that point forward. And of course this foreshadowed the modern day Netzari priest’s sanctified walk in the True Faith once delivered.

The remaining portion of that same blood along with sacred anointing oil was to be sprinkled upon the priest inititates and their garments. This sacred act of sprinkling the blood and oil upon the priest initiates and their garments would be symbolic of sanctifying them–setting them apart for service unto YHVH (29:21). In addition, the sprinkling of blood upon the priest initiates served as a legal cleansing and an act of justification and certification of their readiness to serve the office of Levitical Priest. In other words, these specific acts–better, solemn rituals–the sprinkling of blood:

“According to Torah, almost everything is purified with blood; indeed, without the shedding of blood there is no forgiveness of sins” (Heb. 9:22; CJB).

The remainder of the blood from this second ram would be sprinkled round about on the Burnt Altar (29:19-20).

This set the pattern for the Peace Offering. The Peace Offering was for the direct benefit of the priestly initiates. It served to open the door, if you will, to communion and fellowship with YHVH.

The blood of the Peace Offering aside, the animal carcass was split such that a portion was rendered unto YHVH and the other portion was shared and enjoyed by the initiates in what could be described as a covenant celebratory-type meal.

Thus, select portions of this ram would be cut (consecration offering). And along with a grain wave offering (after Aharon and sons waved them before YHVH), would all be burned on the brazen altar as a sweet aroma before YHVH (29:22-25).

The remaining portions of this ram (consecration offering)–specifically the breast and left shoulder-would be waved before YHVH.

Then the breast and left shoulder, along with a portion of the grain heave offering would be consumed by the priests by the door of the Tabernacle (29:31-33) as being holy unto them alone. This was to be a heave offering from the nation of their peace offering sacrifice (29:26-28). None of the meal eaten by the priests could remain over into the next day. That which was left was to be burned–presumably on the brazen altar as it remained holy (29:34).

This special meal could be seen as sort of a ceremonial, covenant ratification meal, not unlike the blood covenant meal that was enjoyed by Moshe and his entourage on God’s Holy Mountain just after ratification of the Covenant discussed earlier in the Cepher of Shemot.

The Focus is NOT the Sacrificed Animal…But the Blood that was Shed by the Animal

We will find throughout Torah that Father uses blood to purify or sanctify elements of worship; to atone (vicariously) for sin; and to ratify agreements (aka, covenants).

There is a natural tendency for the ignorant among us to focus on the carcass of the slaughtered animal. These through their westernized, humanistic sense of morality see such acts as senseless and barbarous. That’s why so many who oppose things of the Faith criticize and reject YHVH; much to their own spiritual demise.

In every instance Father stipulated the slaughter of innocent animals for whatever the ultimate purpose, it was primarily to extract the blood.

Why? Why blood?

From the beginning of time, Father has place tremendous attention on the importance of blood. The shedding of blood held tremendous vicarious and symbolic importance. Blood from the beginning has always been an element to address the human condition, particularly the human condition of sin.

When Adam and Eve sinned, blood was shed in order that they may be properly clothed. When Cain slew Abel, Father did not simply say to Cain that He knew where Abel’s body was buried. He brings to Cain’s attention that Abel’s blood cried out from his grave because of Cain’s sin against him.

Blood has always had some symbolic, and dare I say even mystical element attached to it such that Father chose to use it to accomplish various things such as ratifying agreements, purifying things to be set apart for His purposes, and atoning for the scourge of sin.

Father instructed Noah:

“But you shall not eat flesh with its life, that is, its blood. And for your lifeblood I will require a reckoning from every beast I will require it and from man. From his fellow man I will require a reckoning for the life of man” (Gen. 9:4, 5; ESV).

Why? Because life is the central element of blood. We are told this by Father in Leviticus:

“For the life of all flesh is in its blood, and I have given it to you to make atonement for yourselves on the altar; for it is the blood that makes atonement by reason of the life” (Lev. 17:11; QBE).

“For the life of every creature is its blood: its blood is its life. Therefore, I have said to the people of Israel, ‘You shall not eat the blood of any creature, for the life of every creature is its blood. Whoever eats it shall be cut off” (Lev. 17:14; ESV).

“Only be sure that you do not eat the blood, for the blood is the life, and you shall not eat the life with the flesh” (Deu. 12:23; ESV).

And just as an aside, I would caution each of us to be careful when we dine on various meats, especially steak products. I know that a lot of us prefer to eat rare steaks. Most of us, especially those of us in the west, are ignorant as to how our meats were processed. Was the blood properly drained from the animal? It’s often impossible to tell.

So I would caution that we not settle upon consuming raw or very rare meats. It is required of each of us to ensure that we are not consuming blood. I know, the meat industry loves to tell us that the red fluid that issues from our meats and poultry is not blood, but simply juices. Well, all I know is that the so-called juices tend to be red and its coming from the meats and we don’t know how the animal was slaughtered. It’s best not to take chances in my opinion and maybe cook the meat just a bit longer to get beyond the rare state.

The Blood Cleanses and Justifies

The blood served as a legal cleansing and justification agent, making the priest initiate acceptable for His service. For without the blood elements of the ceremony, applied according to the specific pattern as stipulated by YHVH, the priest initiate would not be a valid priest, regardless His biological heritage.

The holy priestly garment were to be worn by Aharon and sons 7-days per week as they went about their Tabernacle ministerial duties (29:29-30).

This planned Levitical Consecration would last 7-days. And each day of this 7-day consecration, the Brazen Altar was to be cleansed and anointed via bullock sin offering sacrifice (29:36-37).

The Consecration of the Levitical Priesthood

Everything associated with the Levitical Priesthood was intended to be symbolical and typal. This would include the office, the functions, the dress and outward support attributed to the Levitical Priests.

The design of the nation itself was to be unto YHVH ‘a kingdom of priests and an holy nation” (Exo. 19:5, 6). However, this was to be accomplished in YHVH’s good time. Baby steps first.

Consideration of the Priests’ Consecration

The function and purpose of the Levitical Priesthood serves in symbolic and typal fashion to underscore the following critical elements of relationship between YHVH and His chosen people:

  • Sin–sin being the central element that hinders any relationship with the Almighty. It first and foremost has to be effectively dealt with.
  • The proper means by which YHVH’s children may approach Him which is stipulated in the manner in which He (YHVH) specifically appoints: through (1) sacrifice; (2) feasts; (3) and worship details.
  • Reconciliation–accomplished through specific atoning sacrifices.
  • Mediation–accomplished through an intervening priesthood.
  • Holiness–accomplished through the spilling and sprinkling of blood which permits the convert to be brought near and to be kept in fellowship with YHVH. Holiness is symbolized in every aspect of the Priesthood.

Take Away From This Reading

Turn to Exodus 19 and find the following:

In the third month after the sons of Israel had gone out of the land of Egypt, on that very day they came into the wilderness of Sinai. 2 When they set out from Rephidim, they came to the wilderness of Sinai and camped in the wilderness; and there Israel camped in front of the mountain. 3 Moses went up to Elohim, and YHVH called to him from the mountain, saying, “Thus you shall say to the house of Jacob and tell the sons of Israel: 4 ‘You yourselves have seen what I did to the Egyptians, and how I bore you on eagles’ wings, and brought you to Myself. 5 ‘Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine; 6 and you shall be to Me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the sons of Israel.” (NAU)

Have you ever had something or some person that you valued as special beyond any of the whole of your possessions or all of your friends? That thing or that person has done something to qualify them to be special to you, not just because you want them to be. It’s because that thing or that person has produced value for you. And because of the value they bring to you, you set them high above the whole of your treasured possessions or that favored person above others.

This is the very thing Father had in mind for His chosen, elect people and what He currently has for His elect Netzari. To be His special people above all the peoples of the earth. These would be a set-apart (I.e., holy) nation of priests.

What Did Father Have in Mind With the Whole Kingdom of Priests Thing?

Priests represent people before the Creator.

The way this was supposed to work: We were supposed to receive our priestly training directly from YHVH.

From there, we were to represent YHVH to the world and teach the nations Father’s way of life. We were to be His Ambassadors to the nations.

At the Core of the Holy Nation is the Levitical Priest Whose Job it was To:

  • Facilitate propitiation (I.e., atonement) on behalf the people of the nation.
  • Teach Torah.
  • Officiate Over Temple Services.
  • Maintain the Temple Proper.
  • Pray/Intercede on Behalf of Others.
  • Inquire of YHVH His Will for the people/nation.
  • Govern Society (Politics).
  • Define What is Clean and What is Unclean.
  • Model Godly Behavior.

With the Temple No Longer in Existence………………? What?

Is the Levitical Priesthood Still in Operation Today? Will it be Operational in the World Tomorrow?

If the Levitical Priesthood is No Longer Operational, What Priesthood Are We Training For Then?

When we look at this thing as it relates to the Tabernacle and the Levitical Priesthood, even the whole of Torah, it must be firmly implanted in our skulls that “everything must begin and end with Master Yahoshua Messiah. If we fully grasp this reality, our purpose as priests by default will be made crystal clear.

Romans 10:1-4 Brothers, my heart’s deepest desire and my prayer to God for Isra’el is for their salvation;2 for I can testify to their zeal for God. But it is not based on correct understanding;3 for, since they are unaware of God’s way of making people righteous and instead seek to set up their own, they have not submitted themselves to God’s way of making people righteous.4 For the goal at which the Torah aims is the Messiah, who offers righteousness to everyone who trusts. (CJB)

Our True Reference For Our Priestly Roles (Under the Auspices of the Renewed Covenant) is the Levitical Priesthood.

Torah and the example of the Levitical Priesthood provides the best training for our priestly responsibilities. For as it relates to Israel’s colorful history, the Apostle Shaul (aka, Paul) who wrote:

“Now these things happened to them as an example, but they were written down for our instruction, on whom the end of the ages has come” (1 Cor. 10:11; ESV).

So when we read and study Torah each week, we must read and study with a mindset to consider the lessons to be learned from our Hebrew Patriarchs. We must take those lessons learned and apply them to our walk with Mashiyach.

But At Some Point We’re Going to Have to Think Bigger and Better—Beyond the Levitical Priesthood.

Certain Messianic teachers would have us focus all our attention upon the historical elements associated with the Levitical Priesthood. These do so without giving attention to the relevant spiritual elements that the Levitical Priesthood foreshadowed through the work and sacrifice of Yeshua HaMashiyach.

Yeshua’s sacrifice satisfied the requirements of the Levitical Priesthood.

Newsflash! The Levitical Priesthood has been done away with and is currently not in operation. So we need to get out of this mindset that is permeating areas of our Faith Community upon the re-emergence of a Levitical Priesthood. This is becoming somewhat prevalent in certain religious minds as Jews in the Land of Israel are beginning to become more and more “awoke” (if you will) to a soon coming Jewish Messiah.

No, our focus instead must be upon our Master’s Priesthood. You know, the Priesthood in which He is the High Priest (I.e., the Cohen Gadol) in the heavenly Tabernacle. I’m not saying we should take our eyes completely off Modern Day Israel. What I am saying though is that we must look at everything in a proper perspective. And that perspective is the role we are to play as priests to this world under the leadership of our Master Yeshua Messiah.

A New But Ancient Priesthood Has Stepped into the Spotlight

Hebrews 7:11-17–11 Now if perfection had been attainable through the Levitical priesthood (for under it the people received the law), what further need would there have been for another priest to arise after the order of Melchizedek, rather than one named after the order of Aaron?12 For when there is a change in the priesthood, there is necessarily a change in the law as well.13 For the one of whom these things are spoken belonged to another tribe, from which no one has ever served at the altar.14 For it is evident that our Lord was descended from Judah, and in connection with that tribe Moses said nothing about priests.15 This becomes even more evident when another priest arises in the likeness of Melchizedek,16 who has become a priest, not on the basis of a legal requirement concerning bodily descent, but by the power of an indestructible life.17 For it is witnessed of him, “You are a priest forever, after the order of Melchizedek.“ (ESV)

With Yeshua as Our High Priest (aka, Cohen Gadol) of the Order of the Melek-Tzidek, What Priesthood Must We Aspire To?

The answer to that question should be self-evident.

  • Our Priestly Calling Has Massive Implications Associated With It.
  • We’ve been called to do a job.
  • We’ve been called to live lives unlike the majority of the world’s population.
  • Our Priestly calling comes with present day and future-day responsibilities that few within and outside our Faith are willing and able to clearly recognize or even appreciate.
  • We must decide whether to embrace our calling or leave it to others to do.

The Priestly Requirements Under the Order of the Melek-Tzidek Exceeds that of the Levitical.

Our Messiah-Led Priesthood:

Requires abundant Faith—Without faith it is impossible to please Him; for he that cometh to YHVH must believe that He is, and that He is a rewarder of them that diligently seek Him (Hebrews 11:6; KJV).

Is wholly Spirit-based—The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship Him. YHVH is a Spirit: and they that worship Him must worship Him in spirit and in truth (John 4:23, 24; KJV).

A symbiotic organization of diverse callings, gifts and talents—And He gave some apostles; and some prophets; and some evangelists; and some pastors; and teachers; for the perfecting of the saints; for the work of the ministry; for the edifying of the Body of Messiah. Till we all come in the unity of the Faith, and of the knowledge of the Son of Yah, unto a perfect man, unto the measure of the stature of the fullness of Messiah (Ephesians 4:11-13; KJV).

With a clearly defined mandate from our Master that spans time and space—Go and teach them to carry out all the things that I have commanded you forever (Matthew 28:19, 20; Hebrew Matthew).

Will reign and serve in Yeshua’s millennial Kingdom—You made them into a kingdom for YHVH to rule; cohanim to serve Him; and they will rule over the earth (Revelation 5:10; CJB).

A Small–Exclusive But Powerful Club

As it relates to our small, exclusive, but powerful club, Mashiyach it accordingly:

Do not be afraid little flock, for your Father has chosen gladly to give you the kingdom (Luke 12:32; NASB).

Not everyone who says to Me, “Lord, Lord,” shall enter into the kingdom of heaven, but he that does the will of My Father who is in heaven will enter (Matthew 7:21; NASB).

The Requirements for Admittance into this Elite Priesthood Are Difficult

Master described the requirements for admittance into this exclusive priesthood as demanding and challenging:

“For I say to you that unless your righteousness surpasses that of the scribes and Pharisees, you will not enter the kingdom of heaven. (NASV)

Are We Up For the Challenge?

So over the course of the next several weeks as we delve into the weekly Torah Readings, we will touch upon aspects of the Levitical Priesthood that we will consider from a typal and symbolic perspective. In so doing, we will be equipped to take on the role of priest under the Melchizekian Priesthood in grand fashion and glory our Father in heaven.

Are you up for that challenge?

 

Torah and Politics–Torah Living Daily Challenge 31

by | Dec 3, 2015

When you have come unto the land which Yahovah your God gives you, and shall possess it, and shall dwell therein; and shall say: I will set a king over me, like all the nations that are round about me; you shall in any wise set him king over you, whom Yahovah your God...

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Reflections on Torah Reading 65–The Garments of the Levitical Priests

by | Jan 7, 2020 | Blog

Parashah 65–“You are to order…”–Shemot 27:20-28:43

Focus Must Guide Our Study of Torah

As with any study of Torah, the true disciple of Y’shua haMashiyach considers the contents contained therein from a Messianic—Yeshua-centric—Yeshua-focused perspective.

How do we do it? There are a number of ways in which a Messianic Torah student to accomplish this. However, I would suggest the following ways to structure your studies:

(1) Seek understanding as to what instructions and mitzvah YHVH requires His children keep and observe.

(2) Through the leading and teaching of the Ruach haKodesh, identify, ponder and explore the types and shadows of the various elements of Torah, the Tabernacle worship and experiences of the patriarchs that point to the Person and Office of Mashiyach. Such understanding helps us rationalize how we are to carry out our walk in Mashiyach each and every day. For we have been destined to called to Mashiyach’s image. Y’shua is the prototype of Child that Father requires all his other sons and daughters to conform to.

So, we study the Torah Readings each week with these (and other) things in mind. Not simply going through the motions each week of getting the reading done and out of the way as many choose to do. We love Torah; Yah’s Word. It is a lamp unto our feet and a light unto our path (I.e., embodied in the Menorah). It is our [spiritual] sustenance that nourishes us and leads us along the paths of righteousness for His Name’s sake.

The oil (shemen) for the menorah

The oil or shemen for the menorah was to come from pure, beaten olives (mizayit) (27:20). The light of the menorah was to burn before YHVH continually and Aharon and sons were to tend to the menorah from evening till morning (27:21). And of course the pure olive oil is generally symbolic of the Ruach haKodesh (aka, the Holy Spirit). And it is the Holy Spirit that provides illumination to the very throne of our Heavenly Father.

Indeed, our Ruach-filled (i.e., Spirit-filled) Master also represents the Person and Office of Mashiyach. He showed and opened the Way for us to His Father. Furthermore, it was through His teachings and ministry that Abba’s Torah was brilliantly and perfectly illuminated for us. His example and teaches, along with the Ruach of YHVH, facilitates our walking out Torah in our day-to-day lives in a manner that is wholly acceptable to YHVH our Elohim.

Aharon and sons appointed as cohanim (28:1).

The Levitical PriesthoodTheir garments would serve to set them apart (i.e., Holy) from the rest of the nation and for service unto YHVH–“Expressing dignity and splendor” (28:2). Hertz’ Torah and Haftorah re-words as “for splendour and distinction,” which is in line with the Levitical Priests being distinct and separate from the rest of the nation.

The NET commentary suggests that these garments were purposed to “exalt the office of the high priest as well as beautify the worship of God.” The writer’s use of the term “glory” underscores the importance of the office of the Cohen as well as giving the laymen a sense of exaltation of the service provided by the office of the Cohen.

In line with this thinking, I recall when I served the U.S. Navy as an officer, it was our dress-class uniforms that underscored the importance of the officer rank as well as the service that each wearer of the uniform provided the military organization. I would say, in a rough sense, the same applies here.

The craftsmen appointed to create the garments would possess the Spirit of Wisdom (28:3).

The garments of the office of Cohen would consist of (28:4)

  • The Breastplate–it contained the Urim and Thummim (Exo. 28:30; Lev. 8:8). Also referred to as the Breastplate of Judgment (28:30).
  • An Ephod–strictly Hebrew. Another way that Scripture looks at the ephod as some form of image for a god (Jug. 8:27).
  • A Robe–blue in color (28:31). (See explanation of the color of blue below.) It was to have ornate embroidery of pomegranates of blue, purple with an attached gold bells. The pomegranates and bells would alternate around the hem of the robe (28:34). The sounds of the bell would sound as Aharon entered and left YHVH’s presence in the sanctuary so that he not die (28:35).
  • A Coat of checkered work; a fitted tunic–made of fine linen (28:39). Made of fine, flax linen, this coat represented the righteousness of Mashiyach.
  • A Turban–made of fine linen (28:39).
  • A Sash–the work of an embroiderer (28:39).

The colors associated with the cohens’ garments are in lockstep with those used in the design of the Tabernacle (28:6)

  • Gold—Gold represented that which is divine in nature. Scripture described it in the construction of the Tabernacle as being “divinely excellent and precious” (Exo. 25:3). God made pure gold. It comes down to man from YHVH above. The gold of the Tabernacle foreshadowed the divinity and glory of Yahoshua haMashiyach.
  • Blue–the robe’s color (28:31). Unlike pure gold, blue as used in elements of the Tabernacle and the priestly garments was of shellfish. Dye was made from this a particular shellfish found only in the region. The Hebrew root of the word signifies perfection. It is also the color of the heavens above. Thus, it would symbolize the heavenly and spiritual realm.
  • Purple—Purple commonly denotes royalty. It is derived from a combination of scarlet and blue, which reminds us of the union of the earthly dignity and the heavenly perfectness of the Mechizedekian Priesthood of our master Yahoshua haMashiyach. It is He that serves as the Cohen Gadol in the heavenly Tabernacle (25:4).
  • Scarlet yarns—This color is derived form a worm that infested certain trees of the Middle East. It of course typified Mashiyach in His sacrifice and suffering. Interestingly, there is a Messianic prophecy in Psalm 27 where Mashiyach utters, “I am a worn.”
  • Fine twined Linen–points to the loveliness and purity of Mashiyach. Fine Egyptian linen came from the flax plant. In appointing him to the 2nd highest office in Mitsrayim (i.e., Egypt), Pharaoh dressed the patriarch Joseph in fine linen because he was rare and fine and privileged, citing “Can we find such a one as this? A man in whom is the Spirit of God” (Gen. 41:38). Linen highlighted the uniqueness of the individual who was privileged to wear it. The linen of the Priestly garb foreshadowed the “intrinsic worth and essential nature” of Mashiyach (McIlree). Its design would be flawless as was the Person of Mashiyach.

Two onyx stones set in gold “filigree” would be engraved with the names of the 12 tribes of Yisrael (28:9-11, 13). The stones would rest on the shoulder pieces of the ephod and serve as a memorial for the sons of Yisrael before YHVH continually (28:12, 29).

Four rows of precious stones set in gold filigree would be situated across the breastplate (28:17-20).

Each stone would bear the engraved name of one of the 12-tribes of Yisrael (28:21-28).

It is believed that the Urim and Thummim were used for determining Yah’s Will. It’s unclear as to what exactly these objects were. Jewish tradition says one was light and the other dark respectively. These possibly could have been stones. Because Yah referred to the breastplate as the breastpiece of judgment in other areas of Torah, it’s possible they were instrumental in helping the Cohen Gadol make decisions. At least one bible scholar described these as being instruments of a sacred lot of some sort, that the priests would utilize to discover YHVH’s Will in “areas that were beyond human knowledge” (U. Cassuto).

Regardless, these elements were worn over Aharon’s heart as part of the breastplate and they served to bear YHVH’s will for His people whenever he’d go before YHVH (28:30).

A gold plate would have engraved upon it “Holy to YHVH” (28:36). The NLT describes this plate as a gold medallion while the NRS described it as a rosette of pure gold (28:36). The plate or medallion would have from a blue cord attached to the turban or mitre (28:37). It was to be worn by the Cohen Gadol (i.e., Aharon) upon his head and he would atone the for the iniquity of the holy things (28:38).

All the above were expressly for the garments of the Cohen Gadol. But the garments of the cohens (i.e., Aharon’s sons) would consist of tunics, sashes, and headbands for glory and beauty (i.e., for service) as was purposed above (28:40).

YHVH instructed Moshe to clothe Aharon and sons in these garments; anoint and ordain them; sanctify (set them apart) as holy so that they may minister unto YHVH Elohim (28:41). They would also have linen undergarments.

Whenever the priests entered and served in the Tent of Meeting, they were required to have on these specified vestments or face death. This was a perpetual ordinance for Aharon and his sons and descendants (28:43).

The Priestly Garments

YHVH placed a great amount of attention to garments throughout time. Adam and Eve received garments from YHVH that were provided through bloodshed/sacrifice of an innocent animal. This act of providing the garments for our original parents foreshadowed the ministry and work of our Master. They wove fig leaves according to their own understanding and invention. Their actions served to cover over their sin.

Taken into account when discussing spiritual concepts such as “sacrifice” and “substitution,” when it came to creating the Levitical Priestly garments, these, like every element of the Tabernacle, pointed to Mashiyach.

Master was so precious. He was the “Light of the World,” (i.e., the Menorah) and the “Bread of Life” (i.e., the Table of Shewbread). Yet we “despised, rejected, esteemed Him not…we esteemed Him stricken. He was smitten by Elohim and afflicted (Isa. 53:3).

And it was Father who, through the work and agency of Mashiyach, clothed us with “garments of salvation; covered us with a robe of righteousness as a bridegroom decks himself like a priest with a beautiful headdress, and as a bride adorns herself with her jewels” (Isa. 61:10).

YHVH in our Torah text of Shemot 28 clothes Aharon and sons in “Garments of Ministry” (Andy McIlree; “Garments for Glory;” 2018). In contrast to the garments that Adam and Eve invented to cover over their sins, the Holy Spirit guided artisans (“skilled and filled”–McIlree) employed by Moshe to create garments for the Levitical Priests for proper Tabernacle worship.

The Garments Provided by YHVH Pointing to Mashiyach

Father’s provision of garments for Adam and Eve were made from the skins of sacrificed, innocent animals. They pointed to Mashiyach’s atoning sacrifice on Calvary’s execution stake. Followed by Father’s provision for dictating to Moshe the garments of the Levitical Priest, that foreshadowed the Priestly role presently fulfilled in the Heavenly Tabernacle by Mashiyach on our behalf.

Again, just like the elements of the Tabernacle, the Levitical Priestly garments were “the copy (i.e., example in the KJV) and shadow of heavenly things and of good things that would come (Heb. 8:5; 10:1). These also pointed to Mashiyach’s present work in the heavenly Tabernacle and of His “holy character” (McIlree).

Interestingly, McIlree likens Moshe to an Apostle (i.e., emissary in the CJB) and Aharon the Cohen Gadol, both offices Mashiyach would fill and serve in.

Haftarah–Hosea 14:4-9

Hebrews 4:14-16

14 Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession.
15 For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin.
16 Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.
(Heb 4:14-16 ESV)

The Levitical Priests were separate from the rest of the people in the nation. They were not like and separated from the laymen of the nation. Yet Yahoshua, our High Priest under the Order of the Melezedek was like us and He underwent temptations and every hardship of life as we. Thus, our Melchezedekian Cohen Gadol can identify with our human struggles. And thus, we may draw near to the throne of grace as He intercedes on our behalf.

Can Messianics Attend Same-Sex Weddings and Similar Social Events?

by | Jan 3, 2020 | Blog, Podcasts

Can Messianics Attend Same-Sex Weddings and Similar Social Events?

by Rod Thomas | The Messianic Torah Observer

Often we’re asked to attend same-sex weddings and similar social events. But are we permitted to attend and participate in such social activities as disciples of Yeshua Messiah? We discuss this critical issue in this installment of TMTO.

The Billion Dollar Question

We recently received a question from a listener of this program, asking if Messianics/Netzari/Rooters are prohibited from attending homosexual weddings.

Now, without getting into the specific circumstances prompting this listener’s question, so as to not in any way reveal their identity, the listener’s dilemma was real and troubling to their spiritual sensibilities and convictions.

So given the pervasiveness of same-sex unions in our western societies, and the fact that it’s a good chance that each of us will at some point in our walk with Mashiyach have to confront a specific homosexual situation. Be it:

  • Being invited to a homosexual wedding;
  • Having to deal with a homosexual relationships in our family or circle of friends; or work and careers;
  • Or simply having to navigate western society’s enthusiastic acceptance and embracing of same-sex-unions/relationship.

The hard and fast answer to this question and situation is simply NO.

Messianics Are Compelled Not To Attend Such Events

As set-apart disciples of Yeshua HaMashiyach, we cannot have anything whatsoever to do with same-sex-unions/relationships.

3 Reasons Why Messianics Must Not Attend Same-Sex-Union Social Events

Now, there are 3-reasons that ccome to mind why Netzari/Rooters/Messianics must have nothing to do with same-sex-unions.

Father Views Homosexuality as an Abomination

Torah strictly forbids homosexuality. And thus by default, Torah prohibits any and all same-sex-relationships/unions.

In fact, Father views such relationships as abominable (Leviticus 18:22; 20:13).

So heinous a sin is homosexuality in the eyes of the Creator that the committing of this sin is grounds for summary execution. Now, why would something like same-sex-unions/relationships be viewed as abominable and worthy of execution, while other sins not?

Homosexuality Corrupts and Defies the Creator’s Natural Order

Simply put: homosexuality corrupts and defies the Creator’s natural order. Those sins that corrupt and defy Father’s natural order are especially problematic and intolerable to Him.

Recall the story of the Watchers who left their natural (although more accurately their supposed spiritual) state and mated with women (Enoch 2). The watchers’ corruption and defiance of YHVH’s created order resulted in them, according to the Apostle Peter, being:

“…kept in everlasting chains under darkness unto the judgment of the Great Day (Jud. 1:6).

The key mitzvah against same-sex-unions is found in Leviticus 18:22 and reads as follows:

You shall not lie with a male as with a woman; it is an abomination. (Lev 18:22 ESV)

Now, when we step back and examine the beginning of the chapter (for context sake), we find in verses 3 through 5 verbiage that, in my opinion sets the tone for the mitzvah (I.e., the prohibition of verse 22). It reads:

“After the doings of the land of Mitsrayim (aka Egypt), wherein ye dwelt, shall ye not do: and after the doings of the land of Kena’an (aka Canaan), whiter I bring you, shall ye not do: neither shall ye walk in their ordinances. Ye shall do no judgments, and guard my ordinances, to walk therein: I am Yahuah Elohaykem. Ye shall therefore guard my statutes, and my judgments: which if a man do, he shall live in them: I am Yahuah” (Cepher).

Ancient Egyptian Homosexuality History

Homosexuality in ancient Egypt is a hotly debated subject among egyptologists and historians. However, certain Egyptian relics are highly suggestive that homosexuality was accepted in ancient Egyptian society. And to add to the suspicion, Talmudic literature suggests that ancient Egypt was known for her sexual debauchery. Maimonides refers to lesbianism as “the acts of Egypt” (Wikipedia).

But Isn’t Torah Silent on Lesbian Unions?

Indeed, some may point out that Torah does not mention same-sex-unions between women at all. Interestingly, one will find very very little content on the Internet that touches upon this issue. Some sites go so far as to say that any homosexual and or lesbian relationship is within the bounds of biblical permissiveness on the basis that the Law has been done away with; or that God restricted only men from having such abominable relationships; or that Father is only prohibiting homosexual relationships that occur outside the boundaries of a man-woman marriage relationship. Supporters of this last point will go on to, of course, sanction marriage for same-sex couples, even within the so-called Church.

The fact that Father admonished us to not engage in the things that our former taskmasters engaged in Leviticus 18:3-5, and then for the remainder of the chapter He lays out a laundry-list of non-sanctioned, prohibited sexual relations mitzvot (I.e., laws and commandments) is highly indicative of Father’s disdain for the way the Egyptians conducted their sexual lives. And in so delineating chapter 18’s laundry-list of deviant behavior, it is biblically safe to conclude that what was good for the goose in Father’s righteous eyes for each mitzvah was equally good for the gander.

So for certain individuals to assert that YHVH was addressing only gay men or only addressing married men who engaged in homosexual activity outside the bonds of their marriage is outright foolishness. The prohibition against homosexuality as it relates to both genders is undeniable. At the very least, Father indicated that He would not stand for His chosen people to follow after (ma’aseh; to do or imitate) the various relational customs of the Egyptians.

The companion verse to this verse (I.e., 18:22) is found in Leviticus 20:13. To me it confirms that the only sanctioned sexual unions are those between a man and a woman. Period. So the fact that Abba did not specifically prohibit lesbian unions is not in any conceivable way or manner an indication that lesbianism is a sanctioned relationship in the eyes of our Holy and Righteous Creator. In fact, any homosexual union or relationship is an abomination in the eyes of the Almighty (Lev. 18:22b).

What Good For the Goose is Also Good For the Gander

Despite Torah being silent on the issue of female same-sex relationships, the Apostle Paul clearly speaks out against both lesbianism and homosexuality in Romans 1. For in verse 26 he touches upon women exchanging natural sexual relations with unnatural sexual relations. He touches upon this in context of the Creator giving human beings up to pursue their degrading, lustful passions. As it relates to those who pursue such unnatural experiences and acts, they have no chance of inheriting the Kingdom of God (1 Cor. 6:9; 15:50; Rev. 21:8; Gal. 5:21).

Only Between a Man and a Woman Equals YHVH’s Definition of Marriage

But one is hard-pressed, with all of the excuses that are given, to effectively refute the Creator’s commandment defining marriage as being exclusively between a man and a woman:

“Therefore shall a man leave his father and his mother, and shall cleave unto his WIFE: and they shall be one flesh” (Gen. 2:24).

The definition of marriage is non-negotiable and really non-debatable.

When studying Torah as it relates to Yah’s definition of marriage, it is always contextually wise to go back to the original instructions given to man regarding marriage covenants and unions that strictly define marriage being between a man and a woman.

I go even further: I believe that Leviticus 18:22 and 20:13, by the spirit of the commandment, extends over to women as well. These by default prohibit female same-sex-relationships. The context by which Torah was originally given presumed at the outset that the Creator’s intended marriage structure was to be only between a man and a woman (Mat. 19:6).

And as it relates to Yah’s established man-woman marriage relationship, the head of the household is the man (Eph. 5:23—For the husband is the head of the wife even as Mashiyach is the head of the church (I.e., the Assembly…). The man is responsible for both the spiritual and physical wellbeing of his family.

Now this does not in any way mean that husbands are to rule over their wives. It simply means that YHVH’s intended structure for the family is for the wife to walk alongside her husband and be a help-meet (I.e., a partner) for him (Gen. 2:18), but the ultimate decision maker for the family unit must be the husband.

I wrote all this to say: if we as Torah Observant Believers in Yahoshua Messiah attend such a thing as a same-sex wedding (or any such social event), our very presence by default would lend full consent to the illegal (Torah illegal) wedding and marriage act.

So What Then?

So what does this have to do with any disciple of Messiah attending a same sex wedding or social event? Are we responsible for our brothers’ and sisters’ actions? Aren’t they responsible for their own salvation and how they live their lives?

Yes, indeed people are responsible for their own salvation (i.e., life choices that may prohibit their salvation) and living out their lives the way they so choose. However, we can only do our part to share with them God’s Truth and hopefully turn their hearts to God through Yeshua Messiah. Beyond that, as YHVH’s elect, we cannot commune nor socialize with homosexuals.Period.

Paul admonished the Corinthian believers to “come out from among them (i.e., those that are evil doers) and be separate from them” (2 Cor.6:17). So, if we consider ourselves set-apart (i.e., holy unto YHVH our Elohim), we must be separate from those that practice lawlessness. Father has called us to be holy and not be associated with that which is unholy. And I think you’d agree that any homosexual/lesbian wedding, marriage or social event would be an unholy thing to be a part of. Thus we must not participate in such things. Which brings me to my 3rd point:

The Evil Spirit Associated with Homosexuality

I believe homosexuality is tied to an evil spirit.

The Physician Luke made reference to a “spirit of infirmity” that had plagued a particular woman for some 18-years (Luk. 13:11). Upon seeing this woman, who was bent over and could not fully straighten herself, Master called out to her (vs. 12). Now, Luke does not record that Master healed the woman from her debilitated condition. No. Luke records Master as telling that woman that she had been “set free from her disability.”

So it would not be too much of a stretch to extend over into the spirit realm any condition that is not of YHVH, such as homosexuality. And like the woman who was freed of her condition by Yahoshua HaMashiyach, homosexuals do not require heeling from their condition, but actually deliverance. They need to be freed from the bondage that is confining them to a state of unnatural affections and behavior.

A Matter of Spirit and Truth

Our Master told the Samaritan Woman at Jacob’s Well that YHVH is a Spirit; and any that worship Him must do so in Spirit and in Truth (Joh. 4:23, 24). This would go without saying, that any human activity that is abominable in the eyes of the Creator and is not of Yah is tied to an evil spirit.

It doesn’t take a genius to figure out that YHVH’s elect are not to be in the company of evil spirits. If anything, Yah’s elect should be casting those demons out of the affected people by the name of Yahoshua HaMashiyach and the power and might of the Ruach HaKodesh. To hob-knob and elbow rub with others at same sex social activities, including weddings, would only be inviting communion with evil spirits.

Thus we are obliged to avoid such activities and individuals that are following ungodly life practices as Paul wrote in 2 Corinthians 6:17. This, of course, is because ungodly individuals are being led, influenced, and often embodied by demons. And those demonic spirits can affect other unsuspecting souls whenever they come into their presence.

A social event such as a same-sex wedding let’s say, most likely will have tied to it an ungodly spirit that no well-meaning Messianic/Rooter/Netzari should be exposed to.

My Personal Experience

I’ve recently come to realize, for myself that is, that I cannot watch certain forms of entertainment as I used to. I am a huge fan of spy and action movies and shows. Turns out that many of these shows have attached to them evil, ungodly spirits that can influence my soul through the entry points of my eyes and ears. And since our bodies are the Temple of the Most High here upon this earth, we must not permit anything that is ungodly to penetrate and enter into these temples of ours (1 Cor. 3:16, 17).

In fact, it was Paul who wrote to the same Corinthian Assembly:

“What harmony can there be between the Messiah and B’liya’al? What does a believer have in common with an unbeliever? What agreement can there be between the temple of God and idols? For we are the temple of the living God-as God said, ‘I will house myself in them…and I will walk among you. I will be their God, and they will be my people’” (2 Cor. 6:15, 16; CJB).

For our God requires a set-apart, sacred and pure dwelling in which to inhabit. If our temples are compromised by ungodly things, Father will not dwell therein. So I had to stop watching most of the things that I used to enjoy, so that I may maintain a set-apart, undefiled dwelling place for my Father. Participating in a same-sex-union or social event would invite ungodly spirits to have contact with us and taint these temples of ours.

Every Believer Must Be Convinced in their Own Minds

I’m certain there will be those who will assert that Messianics/Rooters/Netzarim are supposed to love homosexuals and not shun them away.

Indeed, we are to love one another. There are too many passages in the Brit haDashah that instruct Netzari to love one another and to love one’s neighbor. And as it would relate to homosexuals, I truly believe we are compelled to love them unconditionally.

However, being one who tries to stay away from cliches and catch phrases, this one I fully believe most appropriately applies to every believer as it relates to how we must treat homosexuals:

“Love the person, hate the sin…”

Of course, every Believer must be convinced/persuaded in their own mind of these things (Rom. 14:5) Each Believer must walk out their individual Faith with fear and trembling (Phi. 2:12).
This walk is in no means an easy walk. And often, Father places such things as this in our lives to test us and see if we will remain true to His call. So your decision on this matter must be weighed in accordance with Scripture and the leading of the Holy Spirit. And then, Trust Father that He will bless and lead you to His glory and honor.

Torah and Politics–Torah Living Daily Challenge 31

by | Dec 3, 2015

When you have come unto the land which Yahovah your God gives you, and shall possess it, and shall dwell therein; and shall say: I will set a king over me, like all the nations that are round about me; you shall in any wise set him king over you, whom Yahovah your God...

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Praying in the Spirit-Part-3 of a Series on Messianic Prayer Life

by | Dec 31, 2019 | Blog, Podcasts

Praying in the Spirit-Part-3 of a Series on Messianic Prayer Life

by Rod Thomas | The Messianic Torah Observer

Here’s a question for you my friend: How’s your prayer life? Is it strong? Is it consistent? Most importantly, is it effectual? Are your prayers being positively answered? Or for that matter, do you know whether or not your prayers are even being heard by Father? 

In today’s post, we’re going to look at a central Truth or component to effectual prayer. And that central Truth of effectual prayer has to do with “praying in the Spirit.” Now, before some of you get completely turned off and shut me down, let me just say that this is not a discussion on speaking and praying in tongues. And we’ll discuss once we get to the main content of this post the difference between “praying in tongues” and “praying in the spirit.” They are actually two separate aspects of prayer that are often conflated. But my hope is that by the time we complete this discussion, we will have a much better understanding of how we are to pray; the method by which we are to pray; the means by which we are to pray: all of which is purposed to energize and make our prayer lives effectual and powerful.

 

The Gospel of the Kingdom Requirements

As I promised in a previous post, this will be the 3rd part of a 3-part series on Prayer and the Gospel of the Kingdom I delivered to a congregation located on the East Coast.

Let me just say that this is not an actual recording of that message I gave. Plain and simple, I forgot to record the presentation. So I am essentially reproducing that presentation for you today. I pray that you will be blessed by the message as much as it blessed me in putting it together for you.

There are indeed hard and set rules for entering the Kingdom of YHVH. Those hard and fast rules may be summed up in Master Yahoshua’s directive to “Seek first the Kingdom of God and His righteousness.”

This directive is part and parcel of the so-called “Beatitudes” or the “Sermon on the Mount.” And it was is in these Beatitudes that Master lays out for us the “rules” or “keys” to the Kingdom.

There Are Rules and Keys to Entering the Kingdom of YHVH

Why are these rules or keys to the Kingdom important? Quite simply: if we don’t possess those keys to the Kingdom; if we don’t obey the rules of the Kingdom, then of course we don’t stand a snowball’s chance in hades of actually getting into the Kingdom.

It was in fact the Apostle Shaul (aka Paul) who wrote concerning this:

9 Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, 10 nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God. 11 And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God. (1Co 6:9-11 ESV)

This is pretty hard stuff to read, especially if you really look at this thing in its stark reality. The offenses put forth by Paul to his Corinthian audience are essentially violations of the rules to the Kingdom. And Paul is essentially telling his readers here that those who participate in any such foolishness—violations of Torah essentially—violations to the elements of Mashiyach’s Beatitude or Sermon on the Mount message, will NOT inherit the Kingdom of YHVH. Plain and simple.

The Rules and Keys For Entering Yah’s Kingdom Are Exacting and Challenging

And these are just general categories of offenses mind you. For when we factor in Master’s advanced/elevated expectations, many of us may very well be at risk of not making it into the Kingdom.

That’s why Master was so precise in his directive to the gathered disciples that they focus on the things of the Kingdom and in walking out Father’s righteousness in their lives. And if the well-meaning disciple of Mashiyach would simply do that, then everything else in this and the life to come will fall right into place. Father will take care of everything else in a true disciple’s life.

But it was in the midst of teaching us about the rules and keys to the Kingdom that Master, out of nowhere, brings up the issue of prayer. And He brings up this issue of prayer in the middle of His comparing and contrasting the practices and teachings of the Prushim (aka, the Pharisees). And one of the many things that the Prushim did that was counter to or contrary to the Ways of YHVH and of His Kingdom was how they prayed.

Master said to His disciples:

5 “And when you pray, you must not be like the hypocrites (I.e., the Prushim). For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly, I say to you, they have received their reward. 6 But when you pray, go into your room and shut the door and pray to your Father who is in secret. And your Father who sees in secret will reward you. (Mat 6:5-6 ESV)

But then Master adds this tidbit to his teaching which will prove important to our discussion on prayer today:

7 “And when you pray, do not heap up empty phrases as the Gentiles do, for they think that they will be heard for their many words. 8 Do not be like them, for your Father knows what you need before you ask him. 9 Pray then like this: “Our Father in heaven….. (Mat 6:7-9 ESV)

So the very fact that Jesus spends a great many verses talking about and teaching about prayer should be an indication to the serious bible student of the critical importance of prayer. More so, this should highlight the importance of engaging in proper and effective prayer.

 

The Importance of Prayer

Prayer Life

The Messianic Prayer Life must be based on the Spirit/The Ruach in order for it to be truly effectual.

We know that effective and proper prayer is critically important to every disciple of Mashiyach’s life-walk because Yahoshua clearly said so:

Luk. 18:1-7–“And He spake a parable unto them to this end, that men ought always to pray and not faint (ie., not grow weary).

Luk. 21:36–Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.

The critical importance of proper and effective prayer was demonstrated by our Master’s disciples in the days subsequent to His ascension and the outpouring of the Holy Spirit on the Day of Shavuot (I.e., Pentecost):

Act. 1:14–These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with His brethren.

Act. 6:4–But we will give ourselves continually to prayer, and to the ministry of the word.

The Apostle Shaul also made it clear to the members of his assemblies of the critical importance of effective and proper prayer:

Rom. 12:12–Rejoicing in hope; patient in tribulation; continuing instant (devoted/steadfast) in prayer;

Phi. 4:6–Be careful for nothing, but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.

1 The. 5:17–Pray without ceasing.

And these are just snippets regarding the importance that Yahoshua and His apostles placed on prayer.

Prayer: The Least Understood—Least Utilized—Most Abused and Misused Tool

So, it’s common understanding (or at least it should be common understanding) in our Faith Community or among Bible-lovers, that when something is mentioned over and over in Scripture, that which is mentioned over and over is important. This being the case with the topic and issue of prayer, why then is prayer the least understood and utilized by Believers; and at times, the most abused and misused tool in a disciple’s arsenal of spiritual weapons and instruments? And the fact that Master sandwiched the topic of prayer into His Sermon on the Mount, if you will, would suggest that effective and properly executed prayer is one of the keys to gaining the Kingdom of YHVH.

Sadly, many of us struggle with prayer. Some of us avoid prayer altogether. And far too many of us, knowing prayer is important, simply go through formatted motions as a means of appeasing or meeting a mandate to pray.

Consequently, when we gauge the whole of our Faith Community, our individual and corporate prayers appear to be all over the place. They are either lacking in substance and understanding on one end of the spectrum, while being demanding and preachy on the other.

And the downside to our problems with prayer is that the needs of the Body don’t get properly and effectively addressed as they should. Why? Because way too many of us struggle to understand the value, power and importance of prayer in our lives. Thus, all too often, our prayers are ineffective.

The Universal Uneasiness Associated With Prayer

For many of us, there’s an inherent uneasiness when we’re asked to engage in personal or private prayer. Or worse, when asked to lead corporate prayer (I.e., prayer in a fellowship or group setting).

Many of Yah’s people just don’t care to engage in prayer for a variety of reasons. And probably the greatest of all reasons for not willingly engaging in prayer is that many of us struggle with not knowing how or what to pray for in any given situation. Many of us have inherent uncertainties that our prayers will not amount to anything. And so, like anything else, if we believe in our heart that our efforts aren’t going to amount to anything, we either “fake it till we make it” and simply go through contrived motions. (And these types of prayers are typically devoid of substance or power.) Or we avoid praying altogether.

So a great many of us simply go through motions of uttering empty words (recall Matthew 6:7-13) that we sheepishly or ignorantly label as prayer. In these half-hearted attempts at prayer, many of us struggle with how to execute; how to articulate our prayers. And thus our prayer lives suffer immeasurably such that the issues and people we’re tasked with praying for do not receive the spiritual attention they deserve.

So if prayer is supposed to be so important to our walk with Messiah—such that it appears to be one of the keys to the Kingdom, why is prayer such a challenge to so many of us? Why do so many of us struggle in our prayer lives? Was prayer meant to be so challenging and self-defeating?

The Challenge of Prayer is Founded in a Lack of Understanding of the Medium Prayer is Supposed to Take Place In

Well, I believe I have a solid, biblically supported reason for this struggle and challenge so many of us have related to effective and proper prayer. And the reason why prayer is a challenge for many of us is because we do not fully grasp the medium in which prayer is supposed to take place in. Most of us are praying in the physical—in the flesh. That’s right, you heard me.

Prayer is NOT intended to be an exercise of the flesh…

Think about this key passage for just a moment.

23 But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. 24 God is a Spirit: and they that worship him must worship him in spirit and in truth. (Joh. 4:23, 24)

For Prayer to Effectively and Consistently Work For Us…

We must interact—communicate—worship—seek—yea, pray to the Father in the medium of the spirit and in Father’s indisputable Truths that He has so graciously given us in His eternal Word of Truth. There’s no other way to effectively communicate with the Almighty I’m afraid.

The Church Fails to Teach Her Members How to Pray Biblically

The so-called “Church” has miserably failed her members by failing to biblically disciple and teach the Body of Mashiyach (or even Christ) the way our Master discipled and taught His disciples turned apostles. Within that teaching and discipling regimen that every believer should boldly undertake—preferably at the start of their journey and walk—they must be properly and accurately taught the Truth, purpose and importance of the Holy Spirit in their lives.

Master proclaimed to his disciples the following:

“I will ask the Father, and He shall give you another Comforter, that He may abide with you forever, even the Spirit of Truth, whom the world cannot receive because it does not see Him (ie., theoreo–the world doesn’t have the “eyes to see and recognize” the Spirit of Yah), or know Him (gnosko–intimately know Him); but ye know Him, for He dwells with you and shall be in you (accomplished by Master as promised on the Day of Pentecost—aka Shavuot which would occur just a couple months later).” John 14:16, 17

The Crucial Reality and Importance of the Spirit Realm

So important is the reality of the Spirit realm and the Holy Spirit to a disciple’s life that Yahoshua informed Nicodemus that “except one is born of water and the Spirit, that soul cannot enter into the Kingdom of God.” Why? Yeshua explains why: “because that which is born of the flesh is flesh, and that which is born of the Spirit is spirit (Joh. 3:5, 6).

The term “born” as used by Yeshua here happens to be the Greek term “gennao.” Gennao means: “that which causes one to experience a radical change in their person/being such that they are made into a new creature. That new creature lives in the physical world, but it must understand how to operate in the spiritual world.”

The Holy Spirit is a Cricial Resource for Every Messianic

Folks, Yahoshua is not describing the Holy Spirit as simply “a thing” that somehow rests upon a believer as some sort of seal or mark or guarantee for his/her future admittance into the Kingdom. Indeed, the Holy Spirit does act as a sign and a deposit of the hope that is supposed to be in each of us. But it is so much more than that.

For Yahoshua tells us that He sent the Comforter/the Holy Spirit as an “all-in-one” resource for us. A resource that equips and strengthens and heals and guides and leads us into all Truth—all understanding.

Prayers Often Hindered Because They Take Place in the Wrong Realm

I submit to you here today that the reason our prayers are not as effectual as they should be is because we insist on living and operating in the flesh when we’ve been told to live and operate in the Spirit.

Consequently, when we live and operate in the flesh, we by default will tend to or lean towards praying in the flesh.

And folks, this is the bottom line problem believers have regarding prayer in a nutshell. We pray exclusively in the flesh. And sadly, we’ve not learned the importance of and how to pray in the Spirit.

The problem most of us face in our prayer lives is that we default to praying in the “flesh.”

Plain and simple: Each and everyone of us require the Holy Spirit to be fully functioning in our Prayer Live.

Why? Why do we need the Holy Spirit in our prayer lives?

The Flesh is Incompatable With the Things of the Spirit

Simply put: the flesh is sorely weak and incapable of properly facilitating effectual prayer.

Regarding the critical role the Holy Spirit plays in the prayer life of a disciple of Yahoshua, Paul wrote to the Roman Assembly of Messianic Believers:

“…the Spirit helps us in our weakness, for we do not know how we should pray, but the Spirit himself intercedes for us with inexpressible groanings. And he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes on behalf of the saints according to God’s will (Rom. 8:26, 27; KJV).

This is why we need the Holy Spirit operating, not just in our prayers, but in every conceivable part of our day-to-day lives. And this is the primary reason we have to stop ignoring the role of the Holy Spirit in our lives.

Friends, let me just be real with you here for a second. Messianics and Hebrew Rooters, in general, get real nervous whenever someone brings up things related to the Holy Spirit. Many Rooters and Messianics have for a variety of reasons, disavowed anything having to do with the Holy Spirit after they’ve transitioned into this beloved Faith of ours. And this, quite frankly, is our community’s “Achilles Heel” so to speak (at least one of them let’s just say).

So for our prayers to be effectual and relevant and powerful, our prayers must be fueled by the Holy Spirit. Why? Because our flesh is incapable of interfacing effectively with the things of the spirit realm; especially the things of the Holy Spirit. The flesh is once again, weak. We need the Spirit to intercede on our behalf in accordance with the Will of the Father.

The Spiritual Warfare Factor

The other reason we must learn to pray in the Spirit is because we are in the midst of a brutal war. We are soldiers in a spiritual battle that is perpetually being waged all around us. And that war is being waged in the spirit realm. We see clear evidence of this war as it spills over into our physical realm (e.g., sicknesses; violence; chaos and confusion; hopelessness; etc). But the real war is being waged in the heavenlies—in the spirit realm.

Paul revealed this horrific reality to his Ephesian readers when he wrote:

12 For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. 13 Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand. Ephesians 6:12, 13

 

And then Paul puts this spiritual war into a brilliant perspective as it relates to a believer’s prayer life when he writes just four-verses later:

“… take the helmet of salvation, and the sword of the Spirit, which is the word of God: praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints…“ Eph. 6:17-18

We MUST learn to operate in the Spirit in every aspect of our lives, INCLUDING OUR PRAYER LIVES

So the weakness of our flesh and the reality of a pervasive spiritual war that is being waged around us demand that we operate in the Spirit in every aspect of our lives; especially in our prayer lives.

We find in Galatians 5:24, where Paul suggests to the Galatian Messianics that if they live by the Spirit, they must also behave in accordance with the Spirit (NET).

Peter told his readers that they must live by the Spirit in the way that God has provided (1 Peter 4:6).

 

If we are to operate in the Spirit, it stands to reason that our prayers must be conducted in/through/by/with the Spirit…

One of our responsibilities as emissaries of the Kingdom is to pray and intercede on behalf of others. Thus, it is imperative that we understand how to pray and what to pray for. The flesh understands the things of the flesh, the Spirit the things of the Spirit (1 Corinthians 2:11).

So then, if we desire our prayers to be effective, our prayers must be Spirit-based. For we’ve determined, biblically, that the flesh is incapable of tapping into spiritual things. And thus in order for our prayers to work, we must connect with Father’s precious Holy Spirit.

Praying in the Flesh Relies Exclusively Upon Human Abilities

Know this: Prayer that employs or taps the power of the flesh relies exclusively upon human abilities and efforts.

We see evidence of this when brethren offer perfectly thought out, doctrinally correct prayers. In these flesh-based prayers:

  • People all too often rely on flowery words; loud boisterous utterances; and the length of their prayers in order for them to feel they’re getting through to YHVH.
  • Or they stumble all over themselves in their prayers and their prayers seem to be all over the place.
  • Yeshua instructed us to not conduct our prayers as the Gentiles/pagans do—which is essentially praying according to the nature of one’s flesh.
  • These are all failed and veiled attempts to imitate or replace the role of the Spirit in our prayers.

These flesh-based prayers are all too often counterfeit prayers.

Thus the Holy Spirit helps our weaknesses in the flesh by teaching us how to pray.

It is then imperative that we understand and learn to pray in the Spirit because one of the roles of the Holy Spirit in a disciple’s life/walk with Messiah, is that the Spirit helps us in our weakness by teaching us how to pray and what to pray for.

What does Paul mean by “praying in the Spirit?”

Did Paul mean praying in glossalia—unknown tongues—ecstatic languages? Charismatic Christianity teaches that praying in the Spirit means praying in tongues and they will all too often reference 1 Corinthians 14:14-19 as their proof-text for this:

14 For if I pray in a tongue, my spirit prays but my mind is unfruitful. 15 What am I to do? I will pray with my spirit, but I will pray with my mind also; I will sing praise with my spirit, but I will sing with my mind also. 16 Otherwise, if you give thanks with your spirit, how can anyone in the position of an outsider say “Amen” to your thanksgiving when he does not know what you are saying? 17 For you may be giving thanks well enough, but the other person is not being built up. 18 I thank God that I speak in tongues more than all of you. 19 Nevertheless, in church I would rather speak five words with my mind in order to instruct others, than ten thousand words in a tongue. (1Co 14:14-19 ESV)

This is NOT a Speaking in Tongues Debate

First let me say: praying in the Spirit does NOT in and of itself mean praying in ecstatic tongues or in unknown tongues. Do I believe in the efficacy and relevance of glossalia or ecstatic tongues or languages for today’s Messianic? Absolutely. Do I believe praying in ecstatic tongues is of any spiritual value today? Absolutely. But do I believe one must pray in ecstatic tongues in order for one to pray in the Spirit: NO.

The point behind 1 Corinthians 14:14-19 is really about disciples not praying blindly (I.e., not knowing how to pray and or what to pray for), but instead praying with understanding and knowledge. And that understanding and knowledge in prayer comes exclusively by the work of the Holy Spirit in our prayers.

Praying in Tongues Is Not What Paul Meant by Praying in the Spirit

Paul writes about the Corinthians engaging in corporate prayer–tapping into their spirit (ie., that which aligns YHVH’s Spirit with ours)–but doing so utilizing the gift of tongues (glossalia—ecstatic or unknown tongues), which I believe Paul makes very clear here, is for purposes of praise going from the believer up to YHVH. Consequently, the individual who is praying utilizing this form of prayer (I.e., using ecstatic tongues for purposes of conducting corporate prayer) will have no understanding as it relates to the content and true meaning of their prayers. And thus this type of prayer is not appropriate—or let’s just say not a preferred means by which to conduct corporate prayer. Why? Because such prayers do NOT edify—that is, they do not instruct or improve morally, intellectually or spiritually—the Body. Edification always requires that the person doing the edifying understand what it is they are saying to the congregants.

Thus, understanding is crucially important in corporate and even solitary prayer. Without understanding, we do not know what to pray for or how to petition the Almighty to address the matters set before us.

Here, in 1 Corinthians 14:14-19, Paul is specific— the phrase “my spirit” which in the Greek is “tow-pneuma,” is different than the phrase “in the spirit” which “en-pneuma.” Thus, when Paul specifies “my spirit” or “tow-pneuma,” he’s speaking about engaging in one-way spiritual communication with the Almighty. In other words: the disciple of Yeshua is sending up praises and worship to YHVH utilizing ecstatic tongues. When one engages in this form of prayer, he or she is NOT seeking understanding and direction from Father (vss. 16, 17). And contextually speaking, this is of course Paul addressing the Corinthians’ abuse of the gift of tongues, specific to corporate prayers in these verses (vs. 19). Paul is not putting forth a doctrine of corporately praying in tongues that so many of our cousins in charismatic Christianity are prone to do.

Now, does this at all exclude the practice of praying in unknown—ecstatic tongues? No. But just because one were to, let’s say, pray in an unknown tongue (be it corporately or in private), doesn’t mean that individual is effectively “praying in the Spirit;” at least not in the sense that Paul describes in other places of his writings. Here, in this Corinthian passage, Paul is backing prayer that is based upon “understanding.” And that understanding comes through the agency of the Holy Spirit.

In Whatever Type of Prayer We Pray, We Must Pray in the Spirit

Paul writes to the Ephesian Messianics that they should always strive to pray in the Spirit in whatever type of prayer they engage in. He writes:

18 Praying always with all prayer (every type of prayer) and supplication (petition) in the Spirit, and watching thereunto with all perseverance and supplication for all saints (Eph. 6:18).

Praying in the Spirit hearkens back to Yeshua’s declaration and short-term prophecy that there was coming a time when the true worshipers of YHVH would worship the Creator in Spirit and in Truth. So when praying in the Spirit, the Truth-seeking disciple of Yahoshua effectively invites Father’s ‘s Spirit to connect with their spirit. And it is Father’s Spirit that intercedes and works on that disciple’s behalf to make their prayers effectual (Rom. 8:26, 27). You see, Father wants desperately for His children to succeed in accordance with His perfect Will.

Again, we’re compelled to return to Paul’s note to the Roman Messianics, where he wrote:

In the same way, the Spirit helps us in our weakness, for we do not know how we should pray, but the Spirit himself intercedes for us with inexpressible groanings. And he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes on behalf of the saints according to God’s will ( Romans 8:26, 27).

Praying in the Spirit is intentional ; it’s focused; targeted; and in many cases even prophetic.

And it is supposed to be practiced in “every type of prayer we engage in as Paul wrote in Ephesians: 18 Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; (Eph 6:18 KJV).

For our prayers to be effective, our prayers must be focused on the heart of the matter that is laid before us. And in order for our prayers to be focused on the heart of the matter that is laid before us, we must understand how to pray for that situation. The flesh pushes us to pray for the thing that is staring us in the face—generally the main symptom of the matter in question in many cases. But what about the actual problem causing the symptom? What about the reason for the problem that is laid before us; or the heart of the matter? The flesh naturally seeks to deal with the immediate symptom, often never even considering the underlying matter that is producing the immediate symptom.

Prayers That Focus on Symptoms Versus the Underlying Problem

What if Father is using the symptom(s) we may be praying for to get that person’s attention or to teach that person something? Maybe Father wants to work something out in that individual or to bring glory and honor to Himself and the Kingdom?

Would praying for relief of the immediate symptom be effectual if it were to go against Father’s will that a change be made in that person’s life? What if the individual in question is directly responsible for the situation they’re in, yet he or she remains unrepentant; stubborn; he or she continues to do that which he or she knows they should not do? In so doing, what if the individual in question remains in a state of disobedience and thus they are essentially reaping what they themselves have sewn? How does praying to eliminate or reverse that immediate symptom that is intended to affect a beneficial change in that individual help that individual? For that matter, the million dollar question that must be asked in this situation is: will Father even honor our prayers to such an end? Probably not.

So then, doesn’t it make spiritual sense that our prayers not focus on the immediate situation, but instead, on the heart of the matter needing correction or assistance? Maybe the individual in question needs their heart to be fixed; a certain behavior corrected? Or maybe Father desires that others see the work being done in that individual’s life and in response to that work, they turn to the Almighty so that they too may have a true and substantive relationship with Him?

Same principle applies to medicine. Conventional medicine today seeks to treat the symptom and not the illness. In following this insane logic of treating the symptom without ever treating the illness, the patient never truly gets well. In many cases, the patient gets worse. Other examples that come readily to mind involve finances, relationships, careers and civil and legal matters. We’re often asked to pray for individuals that are in need of a job; freedom from financial, relational and legal problems.

So we find ourselves in a situation where we, in our prayers, are compelled to pray for an individual’s deliverance from symptoms—such as pains, cancers, respiratory conditions, diabetes, chronic and debilitating ailments, etc. And again, this is because we are relying upon our flesh to pray for the individual’s healing. The truth of the matter, however, is that we typically lack the wisdom and understanding to pray for the actual issue that is creating the symptom (s). And sadly, all too often our prayers go unanswered.

When We Pray in the Flesh We Tend to Focus on the Immediate Symptoms of a Matter

So we naturally pray for relief from the immediate symptom: the need for a job or career; a better relationship; release from legal and financial problems etc. But what about the underlying problem that led to these immediate symptoms in the first place? What if the individual facing these symptoms is in dire need of, let’s say, heart and spiritual correction? And unless we really know this individual—such that we know their background and maybe even the reason they’re having the problems they’re having—unless we know the person we’re praying for, we will not be aware of the underlying problem(s) or situation(s) that is causing the immediate symptoms.

Is it not easy to see why so many disciples of Mashiyach have ineffective—and in many cases, non-existent prayer lives? Because every time we go to Father with our petitions, they seem to fall on death ears. Why? Again, because we only know how to pray in the flesh.

But friends, can you now see the necessity of praying in the Spirit? Can you now see the wisdom behind turning our prayers over to the Holy Spirit such that He teaches us how to pray for the matter before us, and what to pray for regarding that matter?

The Spirit empowers our prayers and carries it to the Father in the Name of Yeshua. Our prayers transition from a state of lifelessness to that of living and power.

John described the prayers of saints in the throne room of God as being contained in golden vials full of odours (Rev. 5:8), and the smoke of the incense of those prayers ascended up before God perpetually (Rev. 8:4).

Praying in the Spirit Builds Up Our Faith

Do me a favor and turn to Jude 1:20. It reads:

20 But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, Jude 1:20

Jude here appears to be addressing the problems of those who are on the surface members of the Messianic Faith Community, but who are murmurers, complainers, walking after their own lusts; big talkers; those who love to flatter and favor those whom they feel will get them where they want to go; they that walk according to their own ungodly ways; those who separate themselves; and those WITHOUT THE SPIRIT. Then Jude essentially counsels his readers to build themselves and one another up in Faith by praying in the Holy Spirit.

The point behind this key verse is that one cannot fully know what one needs (in order that they be built up that is) unless Father provides the understanding, knowledge and wisdom, so that he or she knows how and what to pray for on behalf of others. So having understanding is yet again is at the heart of praying in the Spirit.

 

Praying in the Spirit is opposite to praying in the flesh, which relies on our human abilities and understanding.

“Praying In The Spirit” has to do with entering into a dimension of prayer which is under the direct inspiration of the Holy Spirit.

Thus, he or she who prays in the Spirit intentionally seeks out the Spirit’s help directing their prayers and help in aiding their understanding of the situation needing prayerful attention so that he or she knows how to effectively direct their prayers.

There is really NO other true and effective prayer than that which is conducted in the Spirit

So how does one actually pray in the Spirit?

First, we must never rush our prayers with mindless repetitions of previously learned platitudes or simply asking for the first thing that enters our minds.

We must resist simply praying for the thing that we’ve been asked to pray for without direction and understanding from the Holy Spirit.

We must enter into prayer free from the encumbrances/distractions of the outside world. Maybe even entering into a secluded prayer closet or solitary place.

And then we must beseech the Father to teach us how to pray for a matter through the leading and guidance and revelation of His Holy Spirit. We in effect yield ourselves to Father’s guidance; we allow Him to essentially take over our prayer if you know what I mean.

When we enter prayer with this Spiritual mindset and intent, we are praying in the Spirit and our prayers will be conducted in accordance with Father’s Will.

It is imperative that we admit—or better, confess unto Father–our inabilities and weaknesses. Father demands transparency from us.

Then , we must then rely upon our Faith to seal the deal with Father

The writer of Hebrews wrote that it is impossible to please Father without faith (Heb. 11:6).

  • So When We Pray in the Spirit, we must:
  • Enter in with a clear conscience…
  • Clean hands…
  • No personal agendas such that our ultimate aim is to glorify and uplift the Name of YHVH.
  • Engage in open and honest conversation with the Almighty…
  • Have an open and willing heart that seeks Father’s Will …
  • We listen to the prompting of the Holy Spirit to intercede according to Father’s Will.
  • We reflect and meditate on God’s Word—the Word that is written on the tables of our hearts and minds—to keep us in alignment with Father’s ways and His will.
  • His Word works in conjunction with His Spirit to guide our prayers and bolster our understanding.

Praying in the Spirit—”en pneuma”–is where we all must aspire as it relates to our prayer life. And once we master this, we must remain ever vigilant and consistent in our praying in absolute faith; without ceasing; and in the Spirit.

Torah and Politics–Torah Living Daily Challenge 31

by | Dec 3, 2015

When you have come unto the land which Yahovah your God gives you, and shall possess it, and shall dwell therein; and shall say: I will set a king over me, like all the nations that are round about me; you shall in any wise set him king over you, whom Yahovah your God...

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