The Significance of the Half-Shekel Ransom Offering to Messianics Today–Reflections on Torah Reading #68

by | Jan 24, 2020 | Blog, Podcasts

The Significance of the Half-Shekel Ransom Offering to Messianics Today--Reflections on Torah Reading #68

by Rod Thomas | The Messianic Torah Observer

The commandment given to the Hebrews by YHVH that they give a half-shekel ransom offering at the time of census holds tremendous prophetic and spiritual significance for today’s Messianic.

 

The Text: Shemot 30:11-38

11 ADONAI said to Moshe, 12 “When you take a census of the people of Isra’el and register them, each, upon registration, is to pay a ransom for his life to ADONAI, to avoid any breakout of plague among them during the time of the census. 13 Everyone subject to the census is to pay as an offering to ADONAI half a shekel [one-fifth of an ounce of silver]- by the standard of the sanctuary shekel (a shekel equals twenty gerahs). 14 Everyone over twenty years of age who is subject to the census is to give this offering to ADONAI- 15 the rich is not to give more or the poor less than the half-shekel when giving ADONAI’s offering to atone for your lives. 16 You are to take the atonement money from the people of Isra’el and use it for the service in the tent of meeting, so that it will be a reminder of the people of Isra’el before ADONAI to atone for your lives.” (Exo 30:11-16 CJB)

The Requirement

YHVH required a half-shekel ransom (deemed an offering by some translations and commentaries) be received from every Hebrew male at the time of numbering the children of Israel (vs. 12).

Now, the question that many of you may ask is: where does it say only Hebrew males were to pay this half-shekel ransom? Indeed, Stern’s Complete Jewish Bible rendering of this verse clearly suggests only males were expected to pay this ransom. However, the so-called authorized, English texts do not stipulate gender at all.

Nevertheless, one must take into consideration both context and history when arriving at a conclusion on gender as it applies to this mitzvah (ie., commandment).

And we’ll get into these elements of context and history a little later as it relates to who specifically (ie., gender-wise) was responsible for paying this ransom.

The Timing of the Half-Shekel Collection

Now, this ransom was to be collected at the time of “census” taking. Some English translations choose to use the word “numbering” or “sum.”

What Census?

Now, as expressed in our Torah Reading today, the use of the term census is not entirely clear. There are some important issues to clear up before we can move forward with our discussion.

To begin with, one must discern whether our modern-day, western concept of a census applies here nor not.

Clearly, when we in the West read or hear of a census, we think of a nation’s government making an official count or survey of its population.

What Kind of Census Was Moshe to Conduct? If Any at All?

But the question that must be answered here is: Is Moshe being tasked by YHVH to conduct an official count or survey of the children of Israel? Would this official count be the same as that which would be conducted in the Cepher/Book of Numbers? Or is this so-called “census” or “numbering” something else entirely?

According to J. H. Hertz, editor of “The Pentateuch and Haftorahs,” the numbering of the children of Israel had to do with the mustering of able body men for the nation’s army.

Interestingly (particularly when talking about which genders were responsible for paying this ransom), Hertz renders his English translation of verse 12 as follows:

“Then shall they give every man a ransom for his soul unto the LORD…”

A Military Application Implied

Now, according to Hertz, one must look at this idea of a ransom being collected from those who would be enlisted into the nation’s army from the standpoint of moneys paid by one who is guilty of taking human life in circumstances that do not constitute murder (ie., compensation for wrongful death).”

Hertz states:

“This technical expression for ‘ransom’ occurs three-times in Torah, and each time it refers to the money paid by one who is guilty of taking human life in circumstances that do not constitute murder (eg., in the case of a known dangerous ox killing someone). Such a ransom [however] was forbidden in the case of a deliberate murder. The soldier who is ready to march into battle is in the eyes of Heaven a potential taker of life, though not a deliberate murderer. Hence he requires ‘a ransom for his life.'”

The HCSB’s (ie., the Holman Christian Study Bible’s) commentary on this verse suggests (as does Hertz) that this 1/2-shekel ransom (or tax if you will) would be collected at the time of a “census” that is tied to military campaigns or preparations therein (eg., Num. 1:2, 20-45; Jug. 20:2, 15-17).

Who Was to Pay the Half-Shekel?

As it relates to YHVH’s instruction of this 1/2-shekel ransom being paid by every Israelite, Father required the ransom be collected from “every one that passes among them that are numbered” (vs. 13). Hertz interprets this to mean: the 1/2-shekel ransom was to be collected of every soul that passes “before the officers mustering the forces for battle.”

The 20-years of age spoken of in verse 14 speaks to the military age of the would be soldier in Israel’s army.

And then Father stipulates in this instruction that the rich shall not give more, and the poor shall not give less, than the half-shekel (vs. 15). Indeed, every soul is valued equally by YHVH.

The Battle With the Midianites–An Historical Example

But Hertz entertains another Jewish commentator’s perspective on this verse, citing the nation’s battle against Midian as recorded in Numbers 31. Victorious over the Midianites, the warriors rendered portions of their spoils and oblations unto YHVH for purposes of making atonement for their souls before YHVH (vs. 52).

So why would the soldiers do such a thing? Well, Hertz’ commentator goes on to explain that “the horror of shedding human blood,” regardless if it is justified, requires some form of recompense and atonement on the part of the victors. Again, another supportive for this ransom and census being related to some type of impending military campaign.

According to another commentary on the passage I came across, the NET Commentary:

“The sense rendered here in this passage is one of whenever a census of the nation were to be taken (ie., not just of the men of the nation per se). However, the commentary does make mention that the Hebrew terms used to describe this numbering of Israelites may have something to do with “mustering an army for a military purpose.”

Where’s Mention of an Impending Military Operation?

But the commentary rightly mentions the fact that there is no mention of any impending war. And if indeed Abba’s intention was for this mustering or numbering to be related to war preparations, then this instruction would be an establishing of the principle “that when they should do this, here is the price” (B. Jacob; Exodus, 835; reference Num. 31).

In such context, a would be soldier becomes a murderer in the event he were to kill an opposing combatant. And it would be for this reason his blood would be “forfeited.” Therefore, Torah required that he pay a ransom for his actions. And the reason offered is that “every human life possesses value and must be atoned for.” Thus, the 1/2-shekel payment represented a “presumptive ransom” such that the soldier paying the required ransom would not be faulted for what he did in the course of battle.

The Purposes of the Half-Shekel Ransom

Our reading seems to detail a few reasons or purposes for the collections of this ransom:

(1) The half-shekel ransom offering would serve as a means of atonement for the individual at the time of the census or numbering. And the ransom would somehow stave off the breakout of plague among the people (vs.12).

(2) And it would be used for the service of the Tent of Meeting (aka the Tabernacle). Essentially, the collected half-shekels would serve to maintain the physical elements of the Tabernacle (vs. 16). The Talmud mentions that the proceeds from this ransom collection or tax would be applied “to communal sacrifices and for the needs of the capital.”

The Plague Aspect of the Half-Sekel Ransom Offering

 

Now, as it relates to the mention of staving off a plague through the giving of this shekel offering, Hertz comments that the Hebrew term for plague is negeph,” the root of which comes from the same word used for “slaughter in battle.” The thinking is that this half-shekel offering would be rendered in order that “they suffer not defeat in battle.”

Our Haftorah Reading for this week details an incident in 2 Kings 12:1-16 where the ransom moneys had not been used for the upkeep of the Temple as mandated by YHVH. The righteous king at the time, Y’ho’ash, instructed the priests to make the needed repairs to the Temple using the ransom moneys Torah stipulated be set aside for this very purpose.

What is a Shekel Anyhow?

Half-Shekel Ransom Offering

The Half-Shekel Ransom Offering foreshadowed the ransom Mashiyach for our souls and it taught us about giving unto YHVH.

So what’s a half-shekel anyway? Well, originally it was a unit of weight in the ancient near east. In fact, according to Wikipedia, the Hebrew term “shekel” is based upon a Semitic root word meaning “weight” or “weighing. It should be noted, however, that the term “shekel” was not unique to Israel as it has been found in some Akkadian Empire writings.

The shekel, as a unit of weight among the ancient Hebrews, was basic to trading before the development and use of coins in Ancient Israel many years later.

Another portion of this week’s Torah Reading details the mixture of the anointing oil using the Shekel as the measured amounts for each ingredient of the mixture (Exo. 30:24).

Uncertainties Abound As to What a Shekel Really Was

 

The crazy thing as it relates the required half-shekel mentioned by YHVH in our Torah Reading today is that no one (ie., no commentator) that I’ve have come across has defined that which each person counted was to put into the hands of the people collecting the ransoms. We know the half-shekel was a weight. But a weight of what. It would have to be something of some modest value. And at the time this mitzvah would have been written, the nation was not using any monetary currency such as coins. And we know that in time, the nation did adopt currency in the form of coinage.

The only thing I can discern after digging into this question is that each counted man would give a half-shekel of silver or gold. Something of value that could be used to maintain the Tabernacle. I mean, it wouldn’t make sense that the half-shekel item was some type of produce because the produce over time would rot. So I’m inclined to see this as as some form of precious metal that would have weighed half-a-shekel.

No one is truly certain of the actual weight and or worth of the half-shekel, especially in today’s system of measurement. But the closest I can get to any kind of consensus is that it equaled about 160-grains of barley and weighed about 8.5 to 9.6 grams. It would be worth between $5 to $6 today.

Another Perspective on the Census and Purpose for the Ransom

Now, Richard Elliott Friedman’s “Commentary on the Torah” takes an entirely different stance on the meaning of a ransom being collected at the time of a census. And let me just say at the outset here: Friedman is not operating in a vacuum here. I’ve come across a number of other commentators who agree with his position. But according to Friedman, a census was considered (culturally speaking) a bad thing. In other words, the undertaking of a census had superstitions attached to it. For censuses gave nation leaders control for purposes of conscripting her citizens; inciting forced labor; and taxation. And this is somewhat played out in 2 Samuel 24. In this recorded census undertaken by King David, a plague broke out in Israel as a result. Thus, the ransom collected, as described in this passage, would counter any resulting plagues. 

As it relates to the 2 Samuel 24 passage, indeed, King David engaged his military leader Joab, to number the people. Obviously, this census or numbering was (1) not authorized by YHVH; (2) apparently did not entail the collecting of the required 1/2-shekel ransom; (3) and King David entered into this numbering of the people for what appears to be national security reasons such that he did not trust YHVH to secure the nation. In other words, David trusted in numbers and stats over trusting YHVH for the nation’s well-being.

According to ESV commentary on 2 Samuel 24:

“By numbering the people for military purposes, David apparently showed a lack of trust in the the Lord to supply the necessary men when needed, and wrongful pride in the hundreds of thousands of forces at his command. Joab knew it was wrong. Exodus 30:12 has a reference to the need for a ‘ransom’ after the counting.”

The Superstitions Tied to Census Taking

So, the point to be made as it relates to the thinking that the ransom collection at the time of censuses was to address the superstitious thinking that a plague could break out if a nation’s leader engages the nation in a census, in my opinion, has inherent problems. The military angle and understanding to this story Torah mitzvah appears to me to be the most accurate interpretation. And the superstitiousness surrounding censuses seems to not be based upon any real understanding of Truth other than what can happen to a nation when a nation’s leaders fail to trust Father to tend to their national security needs. And I would affirm that any resulting plague is more than not what Hertz implies: atoning for a soldier’s potential taking of a combatant’s life on the battlefield.

Was this Census Governmental Counting of the Population or a Counting of Military Aged Men for Service?

In verse 14, Father commands that everyone numbered in the census age 20-years and older would be required to render this ransom at the time of the taking of the census. Now, the census that would be taken, as commanded by YHVH, as recorded in Numbers 1, appears to be a different event, taken for a different purpose altogether than that which is discussed in our focus passage here. 

The NET here seeks to steer the reader away from any consideration that this ransom had anything to do with numbering the people in anticipation for some military campaign. The commentators suggest that the numbering of the people was for purposes of “counting the losses and to cover the danger of coming into such proximity with the holy place” and that “payment was to be made to ransom the lives of the people numbered so that they would not die.” 

Now, I don’t necessarily agree with the NET’s take on this census ransom. I tend to lean towards this being geared more to a mustering of military age men who for purposes of fulfilling the requirements of Torah would be compelled to render unto the sanctuary a ransom tax so that all would go well for every obedient soldier. And the simple fact that Father stipulates a specific age here highly suggests Father is referring to military census taking. 

The Mandated Ransom Becomes a Tax

We find in Charles’ Old Testament Pseudepigrapha, the “Fourth Book of Maccabees,” a likely reference to this verse. The writer documented Seleucus IV’s (Philopator’s—218-185 BCE) sanctioning this half-shekel ransom as a yearly tax levied upon all Jews. This act, according to signified that Seleucus recognized the Jewish government and the authority of the high-priest office as being the chief ruler of the nation.

Half-Shekel Becomes a Jewish Tax

Now this ransom ultimately was changed to be that of an annual tax by the so-called Jewish sages. In that, the half-shekel annual tax was collected for the expressed purposes of “maintaining the public services of the Temple.” It became a contribution required of every Hebrew. And literature documenting the times in which this tax was collected, strongly suggests that Jews throughout the region were “zealous in their contribution of this Temple tax.”

Roman Influences Relating to the Half-Shekel Tax

 

So zealous were the Jews in fulfilling this obligation that they received criticism from at least one Roman provincial Governor, citing that the Jews were sending too much money out of the country, over to Jerusalem. Thus, this Roman Governor seized the funds for Roman government purposes.

Eventually, the Romans completely abolished the tax. Despite the formal abolition of this tax be leveled upon the Jews throughout the Roman Empire, Jews in the Diaspora used the funds they would normally send for the annual Temple tax to support local Rabbinical Academies throughout Palestine.

A Poll Tax?

The concept of the census or numbering (ie., the beka) of Israel is viewed as a poll tax to be levied at each male Israelite that passed over. This poll tax would be collected from each male 20-years old and up. In Exodus 38:26 that number (ie., presumed the first census) was recorded be 603,550 men.

According to the Babylonian Talmud, under “Tract Shekalim,” this 1/2-shekel ransom is referred to as a “head-tax.” In Jewish circles, this head-tax is referred to simply as a “shekel.” This section of the Talmud contends that the shekel was required of every male upon the completion of his twentieth-year.”

Now, bear in mind that there is no mention here of any census or numbering prompting the collection of this tax or ransom. Only that this tax was to be collected by the powers that be on the individual’s 20th birthday.

Modern Day Rabbinic Teaching

I draw my references to modern day rabbinic teachings on this passage from www.chabad.org. 

Ramban (aka Maimonides) numbered this mitvah #171. It is referred to as Sefer HaMitzvot–Giving of Half-Shekel. 

According to Rabbinic teaching, 1/2-shekel must be given at the end of every sacred calendar year (aka Adar). Women are not obligated to give this offering. Why? Because when this offering was mandated by YHVH, it had to do with the offering being given by military aged men. Women were not considered part of the army in Torah days.

The age for service in the army, according to the sages, was 20-60 years. Service was required of all males who fell within this age range.

There is some disagreement among Rabbinic scholars as to the age males are obligated to begin giving the yearly 1/2-shekel. Most scholars hold to the Torah age of 20-years. But some contend males that enter bar-mitzvah age (ie., 13-years) are required to begin giving the 1/2-shekel offering each year.

How is this Mitzvah Practiced Today by Observing Jews?

A special Torah Portion (Reading) memorializes this mitzvah. The reading of this passage on the last Sabbath of the 12th-month (Adar) fulfills this mitzvah according to the rabbis. Interestingly, it has become customary to give 3-half-shekel offerings each year in the month of Adar: (1) Erev Purim; (2) Esther Purim; and (3) Purim.

The Biblical Concept of Ransom

The term “ransom” plays a prominent concept in our Torah Reading passage today. In Hebrew, the term for “ransom” is “kofer.” This Hebrew term is related to the concept of “atonement” or “to atone.” Here, this noun, “kofer,” refers to that which would in advance be paid for the life that is taken. This is a vicarious offering: the life of the soldier or offender in exchange for the money. Vicarious in the sense that one is delivered or redeemed by substitution. Therefore, the individual’s soul is made safe that pays this 1/2-shekel offering. And this 1/2-shekel offering is collected at the time of the numbering or census (vs. 12).

Essentially, kofer denotes the price one pays for a life.

Egypt was given as ransom (ie., kopher) for Israel’s restoration (Isa. 43:3).

To atone by offering a substitute.

The verb kopher is used in connection with sin or defilement with very few exceptions such as in Genesis 32:20; Proverbs  16:14; and Isaiah 28:18.

The Concept of Reconciliation Tied to the Halk-Shekel

It illustrates the concept of reconciliation from more of a Tanakh perspective.

Similarly seen in the meaning behind blood sacrifices.

The concept of ransom (some translations such as the HCSB used the English term “atonement”) is a truly substantive one under the auspices of the Renewed Covenant:

Matthew 20:28–“Even as the Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many” (KJV; cf. Mat. 10:45).

Of course the concept of ransom is figurative of Yeshua; of Saviour; and of Redemption.

1 Timothy 2:6–“Who gave Himself a ransom for all, to be testified in due time” (KJV).

 

1 Peter 1:18, 19–“Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot…” (KJV).

Should Netzarim Give 1/2-Shekel Offerings?

In my opinion, since we no longer have a Tabernacle or Temple in which the 1/2-shekel offering would go towards its maintenance; and the fact that we are no being numbered into a national army in anticipation of some war campaign; and the fact that we are not under Rabbinic oversight stipulates that we cannot fulfill (halakhah) this commandment.

However, the Spirit behind this mitzvah is clear. In fact, it is underscored in this week’s Brit HaDashah reading of 2 Corinthians 9: 6-11. The passage reads as follows:

“What I mean is this: the one who sows a small number of seeds will also reap a small crop, and the one who sows a generous amount of seeds will also reap a generous crop. Everyone should give whatever they have decided in their heart. They shouldn’t give with hesitation or because of pressure. God loves a cheerful giver. God has the power to provide you with more than enough of every kind of grace. That way, you will have everything you need always and in everything to provide more than enough for every kind of good work. As it is written, ‘He scattered everywhere; he gave to the needy; his righteousness remains forever (ref. Psa. 112:9). The one who supplies seed for planting and bread for eating will supply and multiply your seed and will increase your crop, which is righteousness (ie., tzedakah). You will be made rich in every way so that you can be generous in every way. Such generosity produces thanksgiving to God through us” (CEB).

The Spiritual Application of the Half-Shekel Ransom Offering

The Spirit of the Exodus 30:11-16 passage underscores the reality that Torah served as our schoolmaster until our Master Yahoshua Mashiyach came on the scene (Gal. 3:24, 25). Whereas, originally speaking, Father required us to give a half-shekel (males) in the event we were mustered for an anticipated military campaign. And the fact that this required offering of the half-shekel would serve as a ransom for us going into battle (aka atonement) and stave off any potential plague that may overtake us as a result of our taking combatants’ lives in the course of battle; and also the funds would be used for the upkeep of the Sanctuary to me clearly shows Father was teaching us to (1) trust Him in all things, including war; (2) to give; and (3) to test our obedience to His commandments.

The Half-Shekel Teaches Us About Giving

The half-shekel offering mitzvah is another element of Torah given to the Hebrews that teaches 3-essential elements of giving unto YHVH, all of which are extremely relevant to Messianics/Netzari today:

1. Giving supports the work of the Gospel.

2. Giving instills Faith and Trust in the Almighty.

3. Giving is a critical form of worship.

 

Torah and Politics–Torah Living Daily Challenge 31

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Living Deceptively in the Service of God Results in Shame and Disgrace All Around–Reflections on Malachi 1:11-2:7

by | Jan 20, 2020 | Blog

YHVH Outs His Chosen Ones

Because the nation had despised the true worship of YHVH, YHVH Tzva’ot informed the Hebrews that their failure to properly worship Him as He had prescribed would not be ignored. Despite the people’s outward deceptiveness in worship of YHVH, Father informed the people through Mal’akiy (aka Malachi) that he saw right through their shenanigans. And because His chosen people spitefully engaged in cheating on Him, He would be known and worshiped by the heathen nations of the world. So by default, Father’s favor would be taken from His chosen ones. Instead, it would be lavished upon the heathen nations of people who would turn to Him as their God (vs. 11; cf. Psa. 113:3; Isa. 45:6).

The Offense

Mal’akiy records Father’s charges against the post-exilic peoples of Judah. Father accused the people of profaning His Holy and Righteous Name. How were they profaning His Holy and Righteous Name? They did so by offering sacrifices that were not authorized by YHVH (vs. 12; cf. Eze. 36:21-23).

In Father’s Torah, the sacrifices and offerings rendered unto Him by His people that would be acceptable to Him, were exacting and non-negotiable. And any alteration of His highly scripted worship regimen or worship program was grounds for punishment.

The Profaning God’s Name Through Willful Violations of God’s Instructions

You see, when we willfully violate YHVH’s instructions; His mitzvot (or commandments); His ordinances and statutes, we profane His Holy Name.

In the case of the Prophet Amos, he described the profanation of Yah’s Name by Yah’s chosen people as resulting from their mistreatment of the poor and destitute of their Land and in their gross sexual misconduct:

“That pant after the dust of the earth on the head of the poor, and turn aside the way of the meek: and a man and his father will go in unto the same maid, to profane my holy name” (2:7).

Paul wrote of God’s people profaning YHVH’s name as follows:

“For the name of God is blasphemed among the Gentiles through you, as it is written” (Rom. 2:24).

Hypocrisy Often at the Heart of the Matter

In fact, the entire 2nd chapter of the Cepher of Romans discussed the hypocrisy of those (let’s call them Judaizers for the sake of discussion) who demanded the Gentile Romans keep the elements of Torah and the Oral Tradition of the Jews. Nevertheless, they (that being the Judaizers) themselves refused to keep those very instructions they demanded the Gentile converts keep.

Such as these–those who knowingly behave contrary to God’s instructions–bring shame to Yah’s Name. These blaspheme the Name of YHVH; especially so-called Torah-teachers who willfully violate Yah’s Torah. These will be judged by the very Torah they hypocritically demand everyone else keep.

Deceptiveness in Worship Does Not Fool the One Who Knows and Sees All

Going back to verses 6 and 7 of this same first chapter: Father calls the people out for their deceptive worship practices. Father chides the people. He reminds them that they would not treat their pagan leaders the way they treat Him. In other words, the people would not give their profane leaders anything less than the best they had to offer. Yet they deviously made it a practice of giving YHVH the worse of what they had to offer. In all things, Father requires nothing less than our very best (Mal. 1:6-14; Col. 3:23, 24; 2 Tim. 2:15-25).

YHVH’s Chosen People Fail Miserably in Their Proper Worship of Him

According to the HCSB commentary of this passage, God’s people miserably failed in their true worship of Him. The Levitical Priests were the most complicit in this failure. For the priests were duly responsible for proclaiming Yah’s Name (i.e., the character of YHVH) to the world. This proclamation of YHVH’s Name to the world was not limited to verbal pronouncements. The priests’ worship was a great part of that proclamation to the nations.

However, the priests, with gross negligence, miserably failed to fulfill their responsibilities as it related to their proper worship practices and in their living and personal behavior. Given the contemptible nature of the peoples’ behavior and worship, the people of Yah, by default, profaned the Name of YHVH.

The People Profane the Name of YHVH in Their Worship and in Their Living

Thusly, the Reputation and Person (ie., the Name) of the Creator of the Universe is desecrated and disgraced (ie., profaned) among the nation-peoples (i.e., the heathen nations) of the world. And YHVH does not tolerate such gross disrespect, especially from His chosen ones (Lev. 22).

Yah’s Expectations For His Chosen Ones

Thus, holiness and purity must be the basis upon which every Netzari’s relationship with the Almighty is to rest (Lev. 20:7; Psa. 24:4; Mat. 5:8; 1 Tim. 1:5; 2 Tim. 2:22; 1 Pet. 1:15,16). This applies not only to our day-to-day behavior, but also to our worship (i.e., our songs of praise; prayers and petitions; and our keeping of Yah’s Torah).

When a child of the Most High mistreats or holds in contempt the things of YHVH (i.e., worship, righteous and holy living, etc.), he/she profanes Yah’s Name. We see this colorfully illustrated today in the state of fundamental Christianity and how the people and leaders of Yah conduct themselves in their day-to-day lives and in their worship. Consequently, the world sees this as the circus that it has become. And thus the world has developed disdain and contempt towards YHVH and His Holy and Righteous Name.

Human Parallels

Of course, parallels of all this may be made at the human level. For every healthy minded person desires to be respected and enjoy a positive reputation.

If we encounter someone in our lives whose actions somehow negatively impacts the respect we desire to receive from people, and or negatively infringes upon our “good” reputation [in the community], no one would blame us for being upset with that person for their actions.

In many cases, the good name and reputation we possess in society are the only thing we have going for us. Not that Father has only His Name going for Him mind you. But as it relates to the whole of humanity in this life, YHVH’s Name is the primary means by which the world knows of Him. The world knows of Him as the God written about in the Bible who is renown and respected for His power, holiness and goodness.

Mankind’s Severed Relationship With YHVH

The vast majority of the 7 or so billion people who inhabit this planet today have no direct, personal contact with our Creator. In fact, most of these people are entirely oblivious to the existence of YHVH. Why? Because their carnal ruach (that is their spirit) is incapable of properly comprehending Him at any appreciable level.

Yah’s Name Remains Vitally Important to Him

So then, it stands to reason that YHVH’s Name remains vitally important to YHVH. And thus, it behooves us to ensure that we do nothing to detract from the holiness of His Name. Be it in our deeds; our thoughts; our hearts. In all things we must glory His holy and righteous Name before the nation peoples of the world.

Are we Faithful in Honoring Yah’s Name Before the Nation Peoples of the World?

In light of what we’ve read here in Malachi, we are compelled to ask ourselves: Are we indeed faithful/true in the way we worship and honor YHVH? In verse 13, Father calls out the people in their worship deportment:

“You also say, ‘How tiresome it is.’ You turn up your nose at it…’ And instead you bring what is stolen, lame or sick. You bring these things for an offering!”

And then Father asks the bottom line question:

“Should I accept this from you” (such as: ‘should I accept the offerings from your hand’)?

Abba Established What Was Acceptable Worship

Father is clear in His Torah regarding inadequate sacrifices:

“And if there be any blemish therein, as if it be lame, or blind, or have any ill blemish, thou shalt not sacrifice it unto the LORD thy God” (Deu. 15:21; KJV).

Is Worship of Yah Burdensome?

Clearly the Hebrews of Malachi’s day felt the solemnities of worship were burdensome and a hardship (i.e., mattela’ah). And as such they devised shortcuts and work-arounds to Yah’s established mitzvot, regulations and ordinances.

Sadly, we see this attitude even today among some of the physical Jews of modern day Israel. For many of these go to extremes to short-cut their keeping of Yah’s commandments. In fact, they’ve become experts at it.

Equally so, many of us in the Netzari/Hebrew Roots/Messianic Faith are not too far behind them in finding ingenious ways to circumvent Torah and worship of YHVH.

Do We Expect to get Away with Our Short-Cuts

I think Abba’s questioning whether He should accept the peoples’ insufficient and offensive offerings goes beyond whether or not He should validate their unauthorized offerings. It is clear to me that Father is asking them as well us today whether or not we expect Him to put up with such shenanigans. In other words, how long do we expect to get away with our foolishness? Furthermore, do we not expect there to be a penalty for our willful sullying of Yah’s Name?

Cheaters in the Body

Father refers to those who seek ways around keeping His Ways, or rather, His Torah as cheaters (nakal; deceivers) (Mal. 1:14). But the only one being deceived is the cheater and maybe those around them.

The Pagan Nations Will Fear YHVH

Because the Jews in Malachi’s day did not fear YHVH, the pagan nations of the world would instead fear Him. In fact, it was Rav Shaul (aka the Apostle Paul) who wrote:

“So I ask, did they (the Jews) stumble in order that they might fall? By no means! Rather through their trespass salvation has come to the Gentiles, so as to make Israel jealous” (Rom. 11:11; ESV).

Those Who Should Know Better

The individuals that caused Father the most upset in Mal’kiy’s day were the Levitical Priests (Mal. 2:1, 2). In seeming utter dismay, Abba turns his attention to the very class of Hebrews who should know and do better: the priests. Father tells the priests that if they persisted in cheating on Him, He would “send the curse upon them and curse their blessings…” (cf. Deu. 28:15). In fact, Father tells the priests that He’d already begun cursing them.

Shame Brought to the Levitical Priesthood

In fact, the very dung of the defiled and unacceptable offerings the priests were offering unto YHVH, Father metaphorically asserts that He would smear on their faces.

Torah instructed that the dung of the “sin offering” be burned without the camp because it served as a vicarious sin offering. It wasn’t that Father was literally going to smear animal cow dung on the offending priests’ faces. It seems evident to me (in referencing other passages that address curses and penalties leveled at willful violators of Torah), that the metaphor here has to do Father bringing disgrace the entire Levitical Priesthood.

Profanation of Yah’s Name Leads to the Offenders’ Shame

We find in Nahum 3:5 and 6 where Father informs the Ninevites that He would:

“…lift up their skirts over their faces and make the nations of the world look upon their nakedness and shame. And filth would be thrown at them and they would be treated with contempt and made a spectacle of” as a result of their evil ways.

When addressing the crimes and evil of Babylon, Father spoke of uncovering their nakedness and their shame being seen throughout the world (Isa. 47:3).

Similarly, Father speaks of lifting the skirt of Judah over her face and revealing her shame to the world because YHVH” because of her trespasses (Jer. 13:27). And the shamed priests would be carted away from their land as a result of their gross negligence and refusal to do the Will of the Almighty (Mal. 2:3).

Malachi Contemporaneous With Ezra and Nehemiah

Scholars believe that the Cepher of Mal’kiy was written in the post-exile period in Judah and the contents of the message portrays the situation as described in Ezra 9, 10 and Nehemiah 5 and 13 (~ca. 435 BCE). And the problems that were germane to Judah during this post-exilic period included:

  • The people of Judah, the priests and the Levites were inseparable from the peoples of the pagan nations round about them (ie., the Canaanites, the Hitites, the Perizzites, the Jebusites, the ammonites, the Moabites, the Egyptians and the Amorites (Ezr. 9:1).
  • The men of Judah had married women of these pagan nations, resulting in a mixing of the set-apart seed of God’s chosen with that of the pagan nations of the world. This mixing of seeds, so to speak, of course resulted in the mixing of religion and faiths (9:2).
  • Judah forsook YHVH’s mitzvot (9:10).
  • Exacting usury upon one another (Neh. 5:7; cf. Exo. 22:25; Lev. 25:36; Deu. 23:19).
  • Selling each other into slavery (5:8).
  • Allowing Ammorites and Moabites to enter the assemblies of YHVH (13:1; cf. Deu. 23:3).
  • Defiling the House of YHVH (13:9).
  • The Levites were forced to work for their sustenance because the portion that was allotted to them by YHVH was not being rendered unto them (13:10; cf. Deu. 12:19). The people were not tithing (13:12; cf. Lev. 27:30).
  • Jews were working and conducting business on the Sabbath (13:15, 16; cf. Deu. 5:12; Exo. 20:8; 34:21; 35:2). In fact the Levites were not enforcing the Sabbath regulations (13:22).
  • The Jews abandoned their Hebrew tongue and taught their children to speak in the tongue of the pagan nations of which they had become of mixed heritage (13:23).
  • Judah had desecrated every area of the Levitical Priesthood (13:30).

Practical Applications

So what does all this say about us? When we know better, are expected to do better. Yet when we willfully disobey YHVH’s Torah, we bring shame and dishonor to His Name. We not only dishonor His Name before our Faith Community. We also profane Yah’s Name before the nations of the world.

Thus it behooves us to take the lesson of this Haftorah Reading to heart and not do anything that would bring disgrace to the Name of our Father, nor to our Faith. Thus, we must be on cue every second of every day. And we cannot give the enemy ground upon which to bring shame to the Name of YHVH.

The enemy hates us for who we are and what we are slated to become. But more so, the enemy hates our Heavenly Father. So any thing they can use to discredit and disgrace the Will and Name of our Elohim, they will use it. We must be cognizant of this at all times and walk accordingly. That’s why Paul instructed that Netzarim walk out their Faith in fear and trembling (Phi. 2:12). Not just because we are to literally fear the Almighty. Indeed, Father requires us to fear Him (Deu. 5:29). But in addition, we walk out our Faith in such a manner that we are always conscious of the things we do and how those things would either bring glory or shame to our Heavenly Father. Thus, we don’t ever want to take our walk for granted.

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.