Yeshua said in Luke 24.27 that the Scriptures teach about him and the redemption, so this story is no exception. It is found in 2 Kings 6.1-7 and Elisha (God is my salvation) will be a picture of Yeshua who is sent by the Father. The story takes place near Gilgal and that is important (2 Kings 4.38). Gilgal is where the kingdom is renewed in 1 Sam 11.14-15. Saul in that story is a picture of Adam/man, the first king over the Kingdom of Yehovah (1 Chr 28.5; 2 Chr 13.8), and he goes with Samuel and is made king, but later he falls just like the first king Adam fell. Yochanon Ha Matvil or John the Immerser has his ministry in the area because the Kingdom of Yehovah has come and it is going to be renewed, and he is getting the people ready for it through an immersion of repentance, and Yeshua himself goes there for an immersion (John 1.28). Gilgal has the same root as “Golgotha” and the symbolism is even clearer. When Israel crossed over the Jordan they were circumcised at Gilgal, removing the reproach of Egypt. Our reproach of sin is removed at Golgotha by the death of Yeshua. With that said, let’s go back to 2 Kings 6.1-7.

The sons of the prophets (students of the prophets) go there to cut down some trees (a type of mankind) and want to build a place to live, all symbolic of our desire to live spiritually. The prophet Elisha (God is my salvation) goes with them, which alludes to the fact that the Lord is with us. They go to the Jordan, Hebrew “Yarden” which means “the descender” and is a type of “death.” And the trees are cut down, which indicates that we all have sinned (Matt 3.6-10) and we live near “death” at all times. While they were doing this, an axe head falls into the Jordan through an error (sin). The axe head is also symbolic of man (Prov 27.17). So man (the axe head) has fallen into death (the Jordan) and can’t be used. They cry for Elisha (Yeshua). In 2 KIngs 6.5 it says “it was borrowed” which symbolizes that our lives are “borrowed” and we must give an account to God (Deut 19.15; Acts 17.28). Elisha wants to know where it fell, alluding to the fact that man fell in the Garden of Eden among the trees, and Yehovah asked, “Where are you?” in Gen 3.9.

The sons of the prophets showed them the spot and Elisha cut off a branch. This alludes to Yeshua, the Branch in Isa 11.1; Zech 6.11-13; Jer 23.5, being “cut off” in Dan 9.26 and Isa 53.8. The branch is thrown into the Jordan, like Yeshua was thrown into death (1 Pet 2.21-24; Psa 69.1-14, 88.6-7, 16-18) and the axe head (man) floats, or was resurrected, and that which was lost is useable again. Elisha tells them to “take it up for yourself” which alludes to how each person must reach out by faith and take his new, useable life back up again for himself. Others can’t do it for you.

So, the presence of the wood (Messiah the “Branch”) thrown into the water of the Jordan (death) leads to a change in the nature of the iron and it floats (John 3.3-16; meaning our nature must be changed and we must be “born from above”). If that happens, man cannot be taken down to death and remain there, because his nature has changed (1 Cor 15.51-55). We will be raised by faith and made useful again. In Matt 14.25-33 this story is repeated in another form when Yeshua, the Branch of Zech 6, is in the water with a sinking Peter (the axe head), and he raises Peter out of the water and he is made useable again.

2 Sam 9.1-13 tells us about David’s inquiry about the descendants of Saul and he finds the grandson of Saul named Mephibosheth (extermination of the idol/shame) and restores his father’s land. He was crippled in both feet and was five when his father Jonathan died. Now there was a servant of the house of Saul whose name was Ziba (statue) and they brought him to David, and David asked him if there was anyone of the house of Saul who he could show kindness. Ziba said there was a son of Jonathan who is hiding in the house of Machir (sold) the son of Ammiel (my kinsman is God) in Lo-debar (no word).

So David sent for him from the house of Machir, and Mephibosheth came to David and fell on his face and prostrated himself. David told him not to fear because he was going to show kindness to him for the sake of Jonathan his father, who David had a covenant with. David will restore all the land of his grandfather Saul to him, and he will eat at the table of David regularly, and this is considered as being adopted by David. Mephibosheth was humbled by this and said, “What is your servant, that you should regard a dead dog like me?” David said all the land of Saul would be given to him and all that he has lost will be restored, and Ziba and his sons will cultivate the land for him and be his servants. So Mephibosheth lived in Jerusalem.

So, this story alludes to Yeshua and the believer. Like Mephibosheth, we were crippled in both feet and couldn’t walk before the Lord. But Yeshua showed us kindness and adopted us into the family of God and we will eat at his table in the Messianic Kingdom-Isa 25.6; Matt 8.11; Luke 22.30; Rev 19.9. Like Mephibosheth, we fear the king and death was a reality, but Yeshua will fulfill his promises like David fulfilled his promises to Jonathan. So, let’s do an overall review of these parallels between David and Mephibosheth, and Yeshua and our salvation.

Mephibosheth was hiding, and so were we, and we did not have the word of God to guide us (he was living in Lo-debar meaning “no word”). He was separated from the king because of his sinful ancestors and didn’t know David’s love like we did not know God’s love for us because of our sinful ancestors. David sought him out like God seeks us out before we ever sought him and came to him in faith, and our shame and idolatry was exterminated, the meaning of the name Mephibosheth. David’s kindness is extended to him for the sake of another, and God’s kindness is extended to us for the sake of another, Yeshua, and this kindness is based on a covenant. Like Mephibosheth, we must accept this kindness in humility because our salvation is based on the kindness and grace of God and not based on our works, we were crippled in our walk. The king comes to us and returns all that we have lost, and we can eat at the king’s table because we are received as sons. He does not take away our “lameness” right away but sends us help so that we can be fruitful and prosperous.

The Bible is full of characters that accomplished great things for Yehovah and some tend to lift up these people to a stature that even the characters themselves would be uncomfortable with. They would be the first to tell us that they had no power in themselves to accomplish these works and that it was the Lord who worked through them. The Bible also brings out their flaws and this is done to show that God can use anyone, no matter what flaws they have, and that these people were not the Messiah. From Noah to Paul, we have flawed people doing great works for the Lord. One of the greatest “heroes” in the Bible is David. From a teenager to his death as king of Israel, David is a name that is well known by children and adults alike, and his exploits are legendary. But David was a man of many flaws, and he probably would wish that some of those flaws remained private. So, let’s look at David a little closer when he was living among the Philistines right before the death of Saul. If God can use David, he can use us as well.

In 1 Sam 27 David flees to the Philistines because he is afraid of Saul and knows he will never reconcile with him. He moves his army and relatives and friends and their families out of the land to Gath and aligns himself to King Achish. He is welcomed and he stays in Gath at first, but requests a place of his own, so the king gives him Ziklag. This city was taken from Israel so it had Hebrews there. Achish is one of five Philistine kings, and the other four kings are suspicious of David. Ziklag is in the country so Achish will not know what he is up to.

Once trusted by Achish, David began to attack nearby tribes to make a living. They learned about Philistine military tactics which will help later on. David raided the Geshurites, the Girzites, and the Amalekites. David was ruthless and killed everyone. Now the Geshurites were allies with the Amalekites and David felt it was justified to kill them along with the Amalekites. It does not say that David was under God’s direction here with the Geshurites and the Girzites, but he did have a mandate about the Amalekites.

David is working both sides here. He is attacking the enemies of Israel which will make him a “hero” with Judah, but those he is attacking were not friends with the Philistines, so they thought it was allowable. Achish got some of the booty and David is gaining the trust of the Philistines and making them wealthier. All the while, David is being “secretive” about all this. The king does not tell David who to raid because he will have to ask David in 1 Sam 27.10. David does not report the details to Achish, and dead men tell no tales (27.11).

David’s purpose for these killings had little to do with God’s general command to destroy Amalek, although it was part of it. Achish only knows about the treasure David decided to tell him about. David probably kept some of it back, including weapons. Also, the Philistines were not pitiless pagans and they probably would not have approved of David’s tactics. But David did not want any witnesses, especially when he was being ambiguous. Since he thought David was operating in the Negev of Judah (27.10) he figured David was hated by his own people and that he had “burned all his bridges.”

This topic about David’s actions here is avoided by many. It can get uncomfortable discussing what David is doing. However, biblical heroes are flawed people by nature, like all of us. Sometimes these flaws actually help them become heroes. David is a type of the Messiah, but that doesn’t mean he was the exact representation of the Messiah in all things, and this applies to any biblical hero. He is just a flawed man in the hands of a great God who picks him as a king. That is an important concept to remember. David failed many times. He was tempted; he could be moral; he could lie; be faithful; commit injustices, was courageous; fearful; committed murder and do anything to survive; he was over indulgent with his children. Now David is joining forces with Israel’s enemy for protection and he was ready to fight his own people in 1 Sam 29.1-11. Unless God intervenes, David may have stayed there because at this point David had no plans to go back to Israel, he will be forced to. David had a heart for God, but he also wanted to survive. He loved beautiful women, no matter what their legal marital status was. He would right moral wrongs and take a life if he needed to and not bat an eye. You will also see David was a bit impulsive, yet God loved him.

And that is encouraging for us because we all have a little “David” in us, and God loves us, too. This should give all of us a deep feeling of hope for our future. We have all had moments that we would not want anyone else to know about. God reveals these flaws in our “biblical heroes” so that we can see ourselves and see how God deals with the repentant attitudes some of them had. But we all have a little “Saul” in us, too. Saul went down the wrong road and went against God and did not repent. David went down the wrong road but repented and wanted God’s forgiveness. We should not lift up any biblical personality as a “hero” but realize they were flawed people in the hands of a great God. Moses spent the first forty years of his life showing what a great man he was. Then God showed him for the next forty years what a nothing he was. Then for the last forty years of his life, God showed him what a flawed man could do in the hands of a mighty God. Only Yeshua the Messiah is perfect and worthy to be called a biblical hero, and we should keep our eyes on him.

So, in short, the Bible reveals the shortcomings of the major characters because they are only pictures of the Messiah in some of the things that happened to them, and so that people in later generations would not think they were the Messiah and that he already came.

A question came to us awhile back about the biblical food laws when a Christian contended with a believer in Yeshua, and went and talked with his pastor, and the pastor gave the following Scriptures to show that Christians are no longer under those laws and can eat whatever they want. The Scriptures given by this pastor are the following: Col 2.16-17; Mark 7.14-23; 1 Cor 8.12-13; 1 Tim 4.1-5; Heb 8.6-7, 9.9-10, 10.1. The pastor quoted these Scriptures completely out of context, so we are going to rightly divide the word and give some clarification on these verses from a Torah-based faith in Yeshua.

Many who believe that a so-called believer can eat animals not allowed in the Torah have perverted God’s word and have a false premise to begin with. They think that Yeshua and Paul ate pork and the unclean (meaning out of place) creatures listed in Lev 11, and so these verses are interpreted to fit that false premise. Yeshua or Paul or any first-century believer in Yeshua never ate pork, catfish, shellfish, lobster, or any creature that was listed as unclean, and they never taught anyone else to do so either. Here are two reasons why. First, when Yeshua’s enemies were trying to find fault with him by saying he broke the Torah commands, they could not find any evidence that he did so. If he was eating pork or whatever or was teaching others to do so, don’t you think they could have accused him of it when they had a chance? The pastor that was consulted by the Christian is accusing Yeshua of doing just that, or he would not have quoted the passage in Mark 7.14-23. Secondly, Peter said in Acts 10.14 that he has never eaten unclean (out of place) creatures. Now, if Yeshua taught Peter that it was acceptable to do so, because “the law has been done away with” like Christians are taught, why didn’t he obey Yeshua and eat them after the cross? Maybe he thought Yeshua wasn’t a very good teacher and Peter just didn’t get it, but we don’t think so. Or maybe Yeshua never taught it to begin with! The first century believers in Yeshua had a Torah-based faith and they were considered a sect within the “Judaisms” of the time. Paul himself said in several places he never departed from the Torah (Acts 21.15-26, 24.14-17). That means they ate “kosher.” The Christian and his pastor have a premise that is in error, and no knowledgeable student of first century history will tell you that they disregarded the biblical food laws found in the Torah. With that said, we are going to interpretthe above verses from the premise that the believers were Torah observant and ate the biblically allowed creatures found in Lev 11 and Deut 14.

In Col 2.16-17 the Colossians were living in a pagan society and were being criticized (like the Christian and his pastor) for eating biblically kosher and keeping festivals, new moons, and sabbaths (the Temple was standing at the time). Paul is encouraging them to ignore their criticisms because they were unbelievers, and believers are not to be judged by unbelievers for keeping the commandments, which are a shadow, pattern, blueprint of the substance. We are to be judged by “the body of Messiah” (v 17). The festivals, new moons, and the Sabbath teach eschatology and the end times and they point to Messiah (Rom 10.4- the word “end” there is “telos” and it means “the goal or target” of the Law is Messiah, not the “end” of the Law is Messiah).

Rom 14.3-8 tells us how the Roman synagogues were made up of unbelieving Jews (called “weak” because they have not come to faith in Yeshua yet), believing Jews and believing non-Jews (called the “strong” in Rom 4.19-20, 10.2). This chapter deals with Jewish “halakah” or how to walk in the commandments depending on who you were (male, female, outside the land, Jewish or non-Jewish, etc) in that synagogue that Paul was dealing with. Apparently, non-believing Jews would not eat meat or wine from believing non-Jews in that congregation, which was a common practice in the first century and is still practiced by some even today. We know of many Jewish believers and unbelievers and non-Jewish believers in Yeshua who will not eat “common” food, which is defined as not according to strict rabbinical standards. This chapter is NOT about someone eating pork and others are not to judge them, like the pastor says. It is about the Jewish practice of not eating meat or wine from a non-Jew because it was “common.” Peter said as much in Acts 10.14 and God showed him in the vision, using the unclean creatures to symbolize the non-Jews, that it was acceptable to associate with non-Jews who had a Torah-based faith in Yeshua, which was contrary to the 18 Edicts of Beit Shammai who ruled the Sanhedrin. Peter still had a problem with this concept in Galatia when he withdrew from table fellowship with non-Jewish believers when people from Beit Shammai came to Galatia (Gal 2.11.15. Paul is merely dealing with a related problem in Romans. He is telling them not to get upset over the issue or look with contempt on others over food or drink. That is their opinion (v 1) and if that is what they want to do, God accepts the actions of the “weak” (those who do not have faith in Yeshua yet) and the “strong” (those who have faith in Yeshua). Remember they did not eat pork or the creatures not allowed in Lev 11, so that can’t be the issue in Romans. We are commanded to say something when we see others doing wrong, and eating creatures that God commanded not to eat is something that should be pointed out. The issue in Romans is about kosher meat, vegetables, and wine.

Mark 7.14-23 is a passage about Jewish halakah also and it plainly tells us that in v 3-5. Some believed that you had to ritually wash your hands before you ate. Jewish and non-Jewish people who follow the strict dietary practices of rabbinical Judaism still do it today. What Yeshua is saying is that these regulations are man-made (v 8) and that the food is clean (in place) even if one eats it without ritually washing their hands according to the traditions of the elders. He is simply making a ruling on their halachic practices, not saying a person can eat pork or unclean creatures of Lev 11. If this pastor thinks he is saying that then the “messiah” he has is a false messiah. Yeshua’s enemies would have pointed that fact out at his trial because that would have violated the Torah and would have been sin, but remember “they could find no fault in him” as he never taught that a person can eat pork, shrimp, lobster or any creature disallowed in Lev 11.

1 Cor 8.12-13 tells us about eating meat sacrificed to idols, and one needs to read the whole chapter to understand what Paul is talking about. Some thought that the “meat” was defiled somehow if it was offered to an idol and therefore unlawful to be consumed (v 7). There is no “divinity” in an idol, but there is only one God, so there is nothing that one “carries over” from a so-called idol. However, if a weak (one who does not believe that Yeshua is the Messiah or just a weak believer) sees you eating meat he knows was sacrificed to idols, you may be “defiling” his conscience and encourage him to do likewise (v 10-12) and that is what is forbidden. It was decided in Acts 15.28 that non-Jewish believers were not to eat meat sacrificed to idols, and that is based on the Torah in Lev 17 and 18, and that is the reason he is saying what he is saying in this chapter (1 Cor 8).

1 Tim 4.1-5 is saying that many will abstain from food God already allowed us to eat. This is not saying that you can eat anything you want. The key verse to understand what food Paul is talking about is in v 5, “for it (the food Paul had in mind) is set apart (to eat and what was allowed; it had a “kedusha”) by the word of God (in Lev 11.1-47 and Deut 14.1-22 we have a list of acceptable creatures we can eat) and prayer (the blessings before and after meals).” The only word of God Paul could be talking about is the Tanak and it tells you what to eat and not eat. The pastor of the Christian asking the question apparently has another list.

Heb 8.6-7, 9.9-10 and 10.1 tells us that this pastor does not understand the book of Hebrews. Hebrews is a contrast between this present age called the Olam Ha Zeh (of 7000 years) and how it has limitations, and the coming age called the Olam Haba. The things in the Olam Ha Zeh will pass away, but the things in the Olam Haba are eternal. Yeshua’s priesthood is according to the division or course of Melchizedek in the Olam Haba, and supersedes the Aaronic priesthood and is eternal, whereas the Aaronic priests die and have to be replaced, Yeshua doesn’t. So let’s deal with Heb 8.6-7, “But now (in the Olam Ha Zeh) he has obtained a more excellent ministry by as much as he is also a mediator of a better covenant (meaning “new” or “renewed” and this renewed covenant is associated with the Olam Haba, the renewed covenant in its fullness and perfection, as we see in Jer 31.31-34; we can only experience this covenant in part in the Olam Ha Zeh, but we will experience the fullness in the Olam Haba). For if the first (the covenant in the Olam Ha Zeh) had been perfect (this is not talking about the Torah because the Torah was perfect-Psa 19.7-10; Jam 1.25) had been faultless (with the people obeying it) there would have been no occasion for a second (the renewed covenant in the Olam Haba; God was going to circumcise the heart and people will be born from above).” The pastor stops there, but had he gone on to v 8, he would have seen that the problem was not the Torah, but it says, “But finding fault with them” (the people; they did not have a circumcised heart and the Torah was not written on their heart like it will in the Olam Haba. A true believer will have a desire to want to keep the Torah if they are truly born again). Heb 9.9-10 says, “which is a symbol (a tavnit or pattern) for the present time (the Olam Ha Zeh, this present age; the sacrifices and the offerings are the symbol of something greater). Accordingly, both gifts and sacrifices are offered which cannot make the worshiper perfect in conscience (spirit, soul, mind, heart, intentions, thoughts), but only on food and various washings (of the priests at the laver; the sacrifices, etc) and regulations (ceremonies) for the body (the korbanot were ceremonies) imposed (in the Olam Ha Zeh) until the time of reformation (a new heavens and earth; the passing of the Olam Ha Zeh into the Olam Haba-Acts 3.19; a “reformation” means a reform, an amendment, a renewal, as in a renewed or reformed covenant in the Olam Haba, which simply is the Torah will now be written on a person’s heart or intentions). Heb 10.1 says, “For the Law (Torah) since it is a shadow (a tavnit, pattern, blueprint-same thing as in Col 2.17 above; Rom 10.4 says the Torah is the “end of the Law” in most translations, giving the impression that it has been done away with, but the word for “end” is the Greek “telos” meaning “goal or target of the Law”-Psa 40.7; John 5.39-47; Luke 24.27) of the good things to come (in the Olam Haba, the “fullness” or “perfect” of 1 Cor 13.9-13), not the very form of things (the substance), can never by the same sacrifices year by year which they offer continually, make perfect (to be restored to the original like we will be in the Olam Haba) those who draw near (Hebrew “korban” where we get the word sacrifices from; it means to “draw near” with “karav” meaning “near” as the root). In other words, the writer of Hebrews (who some believe was Paul) is making the case that the Torah is a shadow, blueprint, pattern, or picture in the Olam Ha Zeh of the spiritual (substance) in the Olam Haba. That doesn’t mean the shadow (pattern, blueprint, picture) has been done away with. If you did away with the shadow (Torah in the Olam Ha Zeh) there is no substance. You can’t have a shadow without the substance. They both exist at the same time! I know there is the substance in the Olam Haba because there is a shadow in the Olam Ha Zeh! The Temple, the sacrifices, the priesthood, the festivals, the services, and the prayers there are valid. The Scriptures never taught they took away sin. The first-century believers went to the Temple daily because that was what God told them to do in the Scriptures. Paul offered animal sacrifices and came out of a Nazarite vow thirty years after Yeshua’s resurrection, and after he wrote the book of Galatians (Acts 21.15-26, 24.14-18). Hebrews was written to Jewish believers (that’s why it is called “Hebrews”) as a homiletic midrash (teaching) on Psa 110 as a basis to show that Yeshua as the Messiah is superior to angels, Abraham, Melchizedek, Moses, and any other biblical character or entity. It also contrasts the superiority of the Olam Haba (world to come) and the Olam Ha Zeh (this present world) and that the New or renewed covenant is superior in the Olam Haba than the covenant at Sinai because it was limited in its application, function, and priesthood, but it was not done away with. Paul validates the Temple and its services in his writings, and Hebrews was written in the context of Yom Kippur, and he was advising the Hebrews not to forsake the believers (10.19-25, and to not forsake Yeshua (10.25-39) despite all the pressures and persecution they were experiencing, and to remember all the sufferings Yeshua went through (12.1-7). This book is written in the present tense in Greek when talking about the Temple and the priesthood, so they were valid in the first century. This book does not nor did it ever teach that the Torah was done away with because the author went out of his way to talk about the validity of the festivals, sacrifices, and services. Even the elementary principles of the faith in Heb 6 are connected to the Temple, the services, and Jewish eschatology and concepts. If this Christian and his pastor believe that Yeshua did away with all this, Yeshua himself doesn’t believe it because when he returns he is going to build another Temple, with animal sacrifices, restore the Sabbaths, the priesthood, and biblical festivals in the Messianic kingdom (Isa 66.19-21; Ezek 40-48; Zech 14.16-21) and a proper walk in the Torah. The Christian who went to his pastor is blind and the pastor is a “blind leader of the blind” and they should not be followed or listened to. We are not to “toy around” with false teachers and prophets that tell us that the “law has been done away with” when it comes to trying to obey the Lord or eating non-kosher meats and creatures. We are to “contend earnestly for the faith (body of doctrinal truth found in the Torah) which was once for all delivered (past tense) to the saints (this completely rules out Christianity because this faith or bodily truth was already in existence when this was written, so it preexisted Christianity).”

This is one of the most misunderstood portions of Scripture in the Tanak, Gospels and Epistles, so let’s get to the heart of the matter. Jephthah (Hebrew “Yiftach” meaning “he will open or release”) did not offer his daughter as a burnt offering, and here is why. In Judges 11.31 where it says, “it shall be the Lord’s and I will offer it up as a burnt offering” needs to be understood. The “and” there can mean “or” which would then mean, “it shall be the Lord’s or I will offer it up as a burnt offering.” He did not offer her as a burnt offering, but she was dedicated to the Lord.

In the Mishkan, and later in the Temple, women or men could dedicate themselves to the service there. Samuel was dedicated in this way by his mother in 1 Sam 1.22-28 to serve there. Eli was a high priest and he had two sons who would lay with the women who served at the doorway of the tent of meeting in 1 Sam 2.22. In Luke 2.37 we learn of Anna who never left the Temple, serving night and day with fastings and prayers. So Jephthah dedicated her to serve in the Mishkan as a “spiritual olah” who was totally dedicated to Yehovah. She never married and remained totally focused on God. So here are nine reason why she was not sacrificed.

First of all, in the Torah, you cannot sacrifice a person. The misunderstanding of these verses comes from a translation of the Hebrew letter “Vav” there to “and” and not “or.” By using “or” it changes the whole meaning. Secondly, you cannot offer to God something that was forbidden, like a deer, camel and especially a person. Third, sacrificing children was an abomination to Yehovah in Lev 20.1-3. Fourth, there is no precedent for such a thing. Fifth, no father by his own authority could put an offending offspring to death in Deut 21.18-21, much less an innocent one.

Sixth, there seems to have been a class of women devoted to the Yehovah and would serve the needs of the Mishkan and later the Temple (1 Sam 2.22, Exo 38.8, Luke 2.37). Seven, the word in verse 40 for “commemorate” in the NASB is “l’tanot” in Hebrew meaning “to celebrate.” They would not be celebrating the death of a young girl sacrificed by her father. Eight, Jephthah’s sorrow is due to the fact he would have no descendants, she was his only child (Judges 11.34-36). And lastly, it is possible she could have been redeemed from his vow by money, based on Lev 27.1-5, although the Scriptures are silent about whether or not this was done.

As a result of the above, Jephthah’s daughter was not killed as a korban olah, but there are those who are taught this and believe she was. But, as we have seen, this is based on a misunderstanding and lack of knowledge of the Torah and the Hebrew language.

Deut 8.11 says, “Beware, lest you forget the Lord your God by not keeping his commandments and his ordinances and his statutes, which I am commanding you today.” As Israel went through life, they were not to forget the Lord by NOT keeping the commandments. Notice he says if you don’t keep the Torah you have “forgotten” or you never knew the Lord. There is a term for this in the Scriptures and it is called “lawless” (“Nomos” in Greek is the term for the Torah, “Anomos” means no Torah or Torah-less and it is the word used in Matt 7.21-23; 1 John 2.3-4). We are not to diminish the Lord or his word.

Deut 8.12-16 tells us that just as Israel went through trials, they saw the Lord’s hand in it “in the end.” We will see the Lord’s hand in our lives as we look back. The reason he does this with Israel, and with us, is “to confirm his covenant” which he swore to the fathers. That’s why he leads us away from Replacement Theology assemblies most of us have been familiar with. This was so we could learn his commandments and to confirm the covenants. Yehovah is still working the plan out with us.

Deut 8.19-20 tells us that every generation must hear the voice that spoke these commandments, and recognize that voice. If Israel ever forgets the Lord by following other gods, the Lord will surely destroy them like the nations he destroyed before them. When someone says, “Don’t keep the commandments” they are really saying, “Don’t listen to the Lord.” Is that the speech of a servant of God? No, he is spitting on the “shadow” and if you spit on the shadow, you spit on the substance. When asked, “Should we obey the Lord?” they will say, “Yes.” But if you ask them “Should we obey the Torah” then they will say “No, we don’t have to obey that.” That is what “forgetting the Lord” means. And that “voice” in your heart should match the words of the Lord found in the Torah, the Prophets, the Writings, the Gospels, and the Epistles.

This is a very mystical (Hebrew “Sowd” meaning a hidden, deeper meaning) expression, and this expression is directly related to another expression, “the veil (singular) of the Temple was torn (Matt 27.51; Mark 15.38).” The veil that was torn when Yeshua died was the outer veil (paroket, singular) at the door leading into the Holy Place, where the Menorah was, not the Holy of Holies. The Holy of Holies had two veils (plural) and it could be entered by walking between the two veils by the High Priest on Yom Kippur. The outer veil of the gate on the Ulam (Porch) of the sanctuary was made of four colors. Blue indicated the heavens; linen, or flax, was brownish in color symbolizing the earth; scarlet indicating fire and purple indicated the sea. Josephus in Wars, Book 5, Chapter 4.4 by Whiston says that this veil was a “panorama of the heavens.” This veil had stars and the known planets on it and it is said that this veil opened by itself from the death of Yeshua to the destruction of the Temple (Talmud, Yoma 39b; History of the Jewish People/The Second Temple Era, Mesorah Publications, p. 153). This veil, or the “heavens”, was opened on the three pilgrim festivals (The Aryeh Kaplan Anthology, footnote 19 on p. 91, says, “Actually the curtains of the Holy of Holies may have been opened during the annual pilgrimages so that the people would be able to see the Ark. See Yoma 54a, Tosafot Yesherim ad loc, s.v. “U’Marin.” They thus may have seen the Ark and cherubim of Moses, see Ritva ibid).

The tearing or “opening” of this veil meant that the deeper things of God will now be revealed and understood, or “open.” When Yeshua was immersed in Mark 1.10 it says the “heavens were opened”, and the word for “opened” has the same root in Greek for when the veil was “torn” in Mark 15.38. When Stephen was stoned in Acts 7.50 it says he saw the “heavens opened.” In Rev 4.1 John saw that a “door (to the heavenly Temple) was opened in heaven.” This meant he was going to have access to the hidden and the mystical (secret). That is why the book is called, “Revelation” which in Greek is “apokalypsis” meaning “to remove the veil.”

This phrase means people are about to understand the deeper things of God, and in Stephen’s case, he was going there personally, and in John’s case, God was going to reveal prophecy to him (and to those who understand his book) on a deeper level. So with that in mind, when it says in Psa 84.10 that “I would rather stand at the threshold (door) of the house of my God” now you know why. To be a “doorman” in the house (Temple) of God means that you can “open” up to the people the mystical, hidden, secret and deep things of God.

So when Yeshua died on the cross and this veil was torn, some of the people, including the centurion at the cross, knew that something special was happening and that God was revealing something very deep, and access to the things of God was now accomplished for anyone who has a Torah-based faith in Yeshua. There were many mystical signs going on when Yeshua died and when he was resurrected, and the writings of the Gospels and Epistles brought out so much more about the redemption, salvation, propitiation, atonement, and everything associated with the blood of Messiah and what was accomplished. Yehovah gave the people a sign just at the right moment to say he was about to take the people deeper into the things of God and its “mysteries” were about to be opened to the people, and that is exactly what happened. And not everything has been revealed yet, so that door is still open to us today.

For more information on this concept, see our two-part teaching called, “The Veil of the Temple Was Torn-Matt 27.51” on this website.

There are some who still believe that the Earth is that old. We are not going to give any validity to the Theory of Evolution here because it takes more faith to believe evolution than to believe God created the universe. However, in the religious world, there is a theory called the “Gap Theory” and religious people say that there is “gap” between Gen 1.1 and Gen 1.2. They believe something happened and God had to recreate the earth. Basically, they believe in a pre-Adamic race that fell. Some have never studied it and just repeat what they have been told for years, but does the Bible support such ideas?

First, the Gap Theory is unscientific. It was a Christian attempt to reconcile the creation account with long periods of time that the Theory of Evolution was coming up with. But, evolution itself is just a theory and very unscientific, defying the Second Law of Thermodynamics which basically says that things get worse as they get older, not better. Secondly, it is unscriptural. The Gap Theory would describe Adam walking around on top of a giant, fossilized animal graveyard. Over 800 billion skeletons exist in the Karro formation in South Africa alone. However, Paul says in Rom 5.12 through 8.22 that man’s sin brought death into the world, even of animals. 1 Cor 15.21 also says the same thing. Third, it is unnecessary. The most natural interpretation of Gen 1.1-2 is taking it at face value. One of the rules of biblical interpretation is to take a verse literally unless the context tells you otherwise. Gen 1.1 becomes a summary statement of creation and the remaining verses tell us what God did and for how long.

Now, we are going to present some arguments in support of the gap theory, and some arguments to refute them. Some say, “Gen 1.2 says the earth was without form and void” and speaks of judgment. However, in other passages it simply means “space” (Job 26.7; Deut 32.10; Job 6.18, 12.24; Psa 107.40). Those for the gap theory will say, “The verb ‘was’ in Gen 1.2 should be translated as ‘became.’ ” However, the verb “hayeta” (“was” is found 264 times in the Tanak and 258 times it is translated “was.” The Hebrew verb of being for “became” is “haphek.” Then those who support the gap theory will say, “There is a difference between “bara” (created” in Gen 1.1) and “asah” (made) in Gen 1.7.” However, these words are used synonymously. In Gen 1.21 it says “God created (bara)” and “God made (asah)” in Gen 1.25. In Gen 1.26 it says, “Let us make man (asah)” and “So God created (bara)” in Gen 1.27. They will point out that “darkness” indicates judgment in Gen 1.2. However, darkness here is the absence of light and it is spoken of as “good” in Psa 104.20, 24. Lastly, some will say the Hebrew word “male” should be “replenish”, indicating that the world was once filled. However, the Hebrew word “male” almost always means “to fill” (Exo 40.34; 1 Kings 18.33; Psa 107.9).

Creation science and even secular science has confirmed over and over again that the Earth is much younger than what was once thought. The current erosion rate at Niagara Falls, the dust accumulated on the surface of the Moon, the development of languages and all the archeological finds have confirmed this. Even the genealogies of the Bible indicate an age less than 6000 years old. The Lord himself says he created the universe in six days (Exo 21.12-17). Also, the narrative in Genesis 1 disproves long periods of time. For example, how could God create the plants, trees and vegetation on the third day of creation and surviving for millions of years without the sun, which wasn’t created until the fourth day of creation. The answer is God did it in six, literal days and there is a reason why. Eschatologically it says in Psa 90.4 and 2 Pet 3.8-13 that a day is like a thousand years and a thousand years is like a day. This is Hebrew poetry, but it is alluding to something called the “Seven Thousand Year Plan of God”, and if you want more information on this concept, see our teaching called, “PIctures of the Seven Thousand Year Plan of God ” on this website. What it always comes down to is who are you going to believe.

To fully develop this concept, it would take hours and hours because there is so much in the Scriptures about it. For a more detailed look into this subject, we refer you to our four-part teaching called, “Is America Babylon” on this website. However, we will present a short course on the concept that the United States may be represented by the ancient land of Babylon in prophecy. There is a concept in prophetic studies that says, “That which has been done, will happen again” and “There is nothing new under the sun, that which has happened before will happen again (Ecc 1.9, 3.15).”

There is an eschatological term seen in the Scriptures called “the last days” or the “acharit yamim” and this alludes to when the Messiah comes in Jewish thought, and ancient names for countries can be applied to nations that are in existence in the last days. For instance, Egypt will stand for Europe, Assyria will stand for Russia, and Babylon will stand for the United States, and of course, Israel is Israel. The rabbi’s over two thousand years ago said that Assyria is Gog and Magog, and bible scholars over a hundred years ago identified Gog and Magog as Russia (H.A. Ironside for instance). Now, we are not going to develop all that here, but the information is out there for you to develop. There are things to look for in these prophecies that will describe what these countries will be like, and when you compare that with today, it is very clear. Keep in mind, that there is a concept in prophecy called a “double-reference prophecy. ” In addition, one must be familiar with the four levels of interpretation called “Pardes.” This is where we have the Peshat (literal or simple), Remez (hint or how certain scriptures are “glued” together), Drash (explore and ask), and Sowd (secret, hidden) levels.

There are many chapters about Babylon, but we will deal with several in particular. Jer 50 and 51 are two important chapters describing Babylon, or the United States, plus some in Ezekiel, Isaiah, and Revelation. So we will take a short look. For expediency, we will list the description found in the Scriptures and let you conclude for yourself who this is talking about.

Babylon is described as: a rich, economic giant (Jer 51.13; Rev 18); last of the nations, or as the rabbis interpret this verse in Hebrew, “last of the great Gentile nations in the last days”-Jer 50.12; very powerful, with defenses that reach into the heavens (Jer 51.53); a large Jewish population lives there (Jer 50.8, 16, 28, 51.6, 9, 45, 50; Rev 18.4; Isa 48.20); established on the word of God and departed (Jer 50.21); anti-semitism in the land (Jer 50.7); called the “land of liberty” and “land of plenty” in Ezek 23.23 (look up the meaning of the words “Shoa” and “Koa”); land of mingled people (Jer 50.16 and 50.37); sits on many waters (Jer 51.13); a treacherous dealer (Isa 21.2); filled with pride (Isa 47.10); covetous (Jer 51.13); a land of idols (Jer 50.38); a hammer (policeman, enforcer) of the earth (Jer 50.23); nations stream into it (Jer 51.44); a land of forts (marshes in Babylon were forts and defenses-Jer 51.32); called a “whore” (“broad” in Hebrew is “rahav” which in this case alludes to a prostitute; but can mean a broad or wide wall, or Egypt-Jer 51.58); Russia is an enemy (Jer 51.27-look up the names mentioned there).

There are other chapters to study such as Isa 13, 14, 18, 21, 24, 47, 48, Rev 17 and 18. There are hundreds of verses about this nation, and one thing is clear, this nation is going to be destroyed in one day, leaving the world in shock. We believe that in the very near future, America is going to be attacked and destroyed by the Lord himself, using Russia, because of the sins this nation is guilty of concerning Israel, forsaking a Torah-based faith in Yeshua for Replacement Theology, how this nation has treated the world (Jer 50.11; 51.6-7) and its idolatry and abortion. It is as if the ancient gods have manifested again here.

One of the best-known symbols of the United States is the Statue of Liberty. The most commonly known idol associated with the Statue of Liberty is the Roman goddess “Libertas” associated with freedom. Some have associated it with Babylon’s Semiramis, or Venus, or the “morning star.” In short, America is represented by a graven image forbidden by the Lord in Exo 20.4. Do some research on it and you will be amazed.

We believe the timing of this coming destruction will be Tishri 8, seven days after the Natzal, or (rapture”) which occurs on Tishri 1, year 6001 from creation. The Jewish population in America must leave America for Israel before this event or be caught up in its destruction. After America is destroyed, a huge void will be left and attention will shift to Europe, where the False Messiah will be waiting to fulfill his destiny. He will be given power and authority in one hour to pull together European forces, and what remains of US forces under NATO there, in a defensive posture against Russia, fearing they are next.

There is so much on this subject, but the Scriptures are clear, that a great Gentile nation in the last days is going to be destroyed, and there will be no UN takeover of the world, or a one-world government. The United States, UN, or any globalist entity today that is maneuvering for world dominion will not be a player in the Birth-pains of the Messiah, or the “tribulation” period.

This is a concept that is totally misunderstood by many today. The Scriptures tell us that there are several ways to give, and the two main areas are Biblical Giving and Tithing. Tithing (Hebrew “Terumat ha Maaser”) is not required right now for several reasons. First, tithing was agricultural and was only done if you made your living off the land God gave Israel, which means they lived in the land. It is not money and you did not give ten percent of your income in money. The laws of tithing only applied to those who lived in the land of Israel and they made their living agriculturally off of it. If you lived outside the land you did not tithe. Secondly, you tithed to the Levites, who then gave ten percent of that to the priests.

Third, you gave your tithe at the festivals of Shavuot and Sukkot. Years were divided into “sevens” called a “Shemittah.” One would tithe for six years and on the seventh year of the Shemittah there would be no tithing at all because the land rested and there was no agriculture or crops grown (Lev 25.1-3). Seven Shemittahs was forty-nine years, and on the fiftieth year, there was no tithing because it was the Yovel year, and there were no crops. So, there were no crops in the forty-ninth and the fiftieth year, but God promised to give an abundance in the forty-eighth year that would cover the two years (a triple crop) when there were no crops (Lev 25.18-22). So tithing was broken down like this during the first six years of a Shemittah

In the first year of the Shemittah, at the festival of Shavuot, the first tithe called the “Maaser Rishon” was taken to a levitical city storehouse and deposited. The second tithe called the “Maaser Sheni” was deposited at the Temple at Sukkot with a massive banquet (Deut 14,22-29). During the second year of the Shemittah the first tithe was taken to a levitical city storehouse at Shavuot, and the second tithe was taken to the Temple at Sukkot. In the third year, the first tithe was taken to a levitical city storehouse, and the second tithe at Sukkot was also taken to a levitical city storehouse. In the fourth year, the first tithe was taken to a levitical city storehouse at Shavuot, and the second tithe at Sukkot was taken to the Temple. In the fifth year, the first tithe was taken to a levitical city storehouse at Shavuot, and the second tithe was taken to the Temple at Sukkot. In the sixth year, the first tithe was taken to a levitical city storehouse at Shavuot, and the second tithe at Sukkot was taken to a levitical city storehouse. In the seventh year of the Shemittah there was no tithing because there are no crops.

So, if you made your living off the land as a farmer, or you had vineyards and were involved in agriculture, you would tithe. If you were a carpenter, potter, lawyer, mine worker, etc, you did not tithe. Today there is no Temple, priesthood, Levites, or Levitical city storehouses, and that was required to fulfill this commandment. What many teachers say today is not true and it is designed to put fear and guilt on people so that people give their “tithes” to support the work of that particular organization. Ever wonder why many teachers tell their people that they are “not under the law” when it comes to the commandments in the Torah (like the Sabbath, eating biblically allowed foods, idolatry, and graven images, etc), but then turn around and say that tithing is required? Tithing is part of the Torah, yet they pick and choose what they want people to obey. But tithing cannot be done today because most people do not live in the land and do not make their living off of it, and there is no Temple, priesthood, Levites, or levitical city storehouses. Even if you lived in the land you cannot tithe according to the Torah.

If a teacher wants you to tithe like an Israelite to support the assembly or congregation, why don’t they live like a Levite with no inheritance? Tithes were to be given to the Levites, and then they gave a tithe to the priests, who also did not have an inheritance. Yeshua never collected tithes for his support and he would have been wrong to do so. It is inconsistent for a congregational leader who teaches that the Torah has been done away with on the one hand, to require his congregation to tithe, quoting the Torah, on the other hand. This sounds like they are twisting the Scriptures for money and personal gain.

Now, if you want to give your money to support the needy, widows, orphans, or any good work where finances are needed, that is called Biblical Giving and there are no limitations on what percentage to give. But don’t call it tithing because that is not what it is. Don’t let these false teachers quote Mal 3.8-9 to you and say if you don’t tithe to them you will be cursed. That is not what those verses are saying. The context of these verses is about the people who were not tithing and they were making their living off the land that God gave them. Mal 3.10-12 goes on to say that if the people began giving their tithe as required in the Torah, and the tithe is brought into the levitical storehouses (and the storehouses mentioned there are not “churches” or their particular organizations), then the land and the people will be blessed.

As a Torah-based believer in Yeshua, we should always keep the commandments that apply to us, and tithing does not apply today as given in the Scriptures. For a more detailed look into this concept, see our ten-part series on this website called, “Tithing and Biblical Giving.”