Messiah in Rosh HaShanah & Yom Teruah Chapter 26

  1. The Permanent High Priest
  2. The Sign of the New Covenant
  3. Manifestation of Adonai’s Glory
  4. The Bridegroom and the Bride
  5. Cleansing of the Temple
  6. The Heavenly Sacrifice
  7. The Final Sacrifice for Sin
  8. Three festivals are involved in Passover
  9. Adonai must be worshipped at the Foundation of Peace
  10. Our High Priest who brings us Peace
  11. The sheep, oxen and doves reveal three priestly objectives
  12. The shed blood of the Korban Pesach provides atonement for our souls
  13. Atonement of the soul
  14. The Corruption of the first century Religious Establishment
  15. Messiah witnessed deceit and Idolatry being practiced in the Temple
  16. The Zeal of the Righteous One
  17. Messiah is our resurrected High Priest
  18. The resurrected Rod of Levi
  19. Israel wandered in the wilderness for forty years
  20. The Messiah replaces our sin with His righteousness
  21. The Closing of Part I of the Testimony of the Messiah

The Permanent High Priest:

On Yom Kippur (Tishr 10), celebrated just eight days after Rosh HaShanah and Yom Teruah (Tishri 1-2), the High Priest represents Adonai the Bridegroom of Israel and on His behalf he wears the “kittel” (the white robe that speaks of purity). Yom Kippur, the Day of Atonement, teaches that Adonai has cleansed His Bride; therefore, His marital relationship with her is pure and undefiled. Yom Kippur teaches us that the Holy One has adorned Himself with the Kittel. The Eternal One (יְהוָה אֱלֹהִים) has adorned Himself with Messiah’s life of perfect, sinless humanity.

Therefore, through Messiah Ben Ha-Elohim the Eternal One is able in human form to perfectly attend to the needs of His beloved Bride Israel and all those Gentiles who would join the Commonwealth of Israel (lit. the Rule of the Almighty). Prior to the Glorified Messiah’s triumphant resurrection, mortal high priests were privileged to act out the part of Adonai atoning for His people’s sins (as a proxy). It is tragic that the high priest in Messiah’s time did not recognize that he, an actor, was in the Presence of the One True High Priest. The true High Priest had come and (like Joseph in Genesis) “His own knew Him not.” Nor did they recognize the Person and work of the Holy Spirit that followed the Salvation of Adonai’s (Yeshua’s) ascension into heaven. The elite religious leaders of Israel failed to discern the messianic Sign of the Water turned to Wine (cf. previous chapter 25). What is the supernatural Wine a symbol of? How is the second supply of Wine better than the first batch of wine provided at the wedding? The second administration of Messiah’s Wine (the Last Adam) is better than the first administration of wine (the first Adam) because the forgiveness and the gracious Indwelling Presence of the Spirit given by Adonai to us through Messiah is not a temporary indwelling (based on our works of moral perfection) but a  permanent Indwelling (based solely on the perfecting works of Adonai’s virtue alone).

What is the second administration of supernatural wine a symbol of?

The Joyousness of the Messiah’s Wine is based on a wedding covenant of unending mercy, love and grace. Our sins past, present and future are all forgiven. The Indwelling Presence of the Spirit in the second administration is sourced in the unfailing-immeasurable mercy, love and grace of Adonai and not in the failed works of our own sinful selves. The latter failed administration, sourced in our flawed-failed works, is symbolized in the first administration of wine whose quality was inferior and whose supply ran-out (i.e. failed). Only the heavenly Father’s own Right Arm, the Messiah: the Savior of All Men (HaMoshia l’chol Adam) was strong enough to save fallen humanity. The Almighty One, the Strong One (the Boaz-בֹּעַז) cloaked in human form, stooped down from heaven and delivered man (the helpless weak one) by becoming the Perfect Man (and the Perfect High Priest): The Perfect Man is Yeshua. And the Perfect High Priest cloaked in human form is Adonai. By the Strength of Adonai, which is the Strength of His Son (our Boaz- Kinsman Redeemer), He (the Messiah) will establish Adonai’s kingdom rule here on earth (Yakin-יָכִין) as it is in heaven. Man cannot save himself. The Spirit of the Holy One Himself is the Savior of Man. He is the Salavation of Adonai (Yeshua). Adonai is our Savior. He is our Hoshea (הוֹשֵׁעַ). Adonai manifested Himself in human form as our only means of “Salvation.” Only the saving work of Adonai through Messiah can actually cleanse man of his sins and restore within him the Indwelling Presence of the Holy Spirit; Who is the Gift of eternal life.

The Sign of the New Covenant:

The New Wine is the Sign of the Gift of the Holy Spirit and His administration of the New Covenant, the Covenant of Grace (Brit Chanan).

This covenant cleanses, sanctifies and perfects every believer. The Jewish people received a privileged taste of the teaching and miraculous works of Messiah and the Holy Spirit. Yet they chose not to believe. Previous generations of Israel remained ignorant of the fact that Moses’ Torah was not able to save them. The Law of Moses could only convict the Jewish people of our sins. As Isaiah revealed Adonai’s people had physical eyes to see and ears to hear but they remained spiritually blind and unable to hear. In spite of our privileged status with the Eternal One Israel remained ignorant about the doctrine of the Patriarchs and their teaching that all men must humbly be saved by the grace of Adonai and not by their own pitiful, prideful works. Tragically the Jewish leaders failed to understand that they could never be Sealed for salvation by the Law of Moses but only by the Gift of the Holy Spirit. Yochanan Ben Zechariah was both a Prophet and a Aaronic priest. He was truly the Master of Ceremonies for the Messiah’s wedding (priestly ministry) to Israel.

Yochanan Ben Zechariah, spokesperson for the Prophets, publicly introduced the people of Israel to our Messiah.

The Bride is invisible (veiled) in the narrative reading thus far because she has yet to be fully revealed in all her glory (i.e. glorified). When her veil is fully “lifted” (later in the narrative) then will the Bride clearly see the Groom in all His Glory and the Groom will see His bride’s face in all her glory. This is when the face of the bride will “reflect” the full glory of her Husband. The writer of the Cana (kanah-קָנָה) wedding narrative is affording the reader time to believe that Yeshua is the Messiah, the Son of the Almighty and in believing to be identified with His Bride, and to thereby receive eternal life in His Name.

זֹאת רֵאשִׁית הָאֹתוֹת אֲשֶׁר עָשָׂה יֵשׁוּעַ בְּקָנָה אֲשֶׁר בְּאֶרֶץ הַגָּלִיל וַיְגַל אֶת־כְּבוֹדוֹ וַיַּאֲמִינוּ בוֹ תַּלְמִידָיו׃ וַיְהִי אַחֲֵרי־כֵן וַיֵּרֶד אֶל־כְּפַר־נַחוּם הוּא וְאִמּוֹ וְאֶחָיו וְתַלְמִידָיו וְלֹא אָרְכוּ לָהֶם שָׁם הַיָּמִים׃

This beginning of His signs the Salvation of Adonai (Yeshua) did in Cana of Galilee, and manifested His glory, and His disciples believed in Him. After this He went down to Capernaum (the Village of Comfort and Consolation), He and His mother and His brothers and His disciples; and they stayed there a few days.

Manifestation of Adonai’s Glory:

Turning the water into wine was the first miracle (sign) the Messiah performed.

In the Beloved Disciple’s account of the Proceedings of the Heavenly Court testimony he uses the word Sign rather than miracles because the Heavenly Court wants to point out the Divine significance of the acts. The Spokesperson for the shlichim (sent ones) explains that the miracles were a manifestation of Yeshua’s glory. “Glory” (תִּפְאָרָה) is a term that refers to the recognition belonging to a person: His appearance, rank, honor, and renown. The term glory makes you think about and recognize a person for who he is. In this case, Messiah’s glory makes His disciples and those who hear His teaching believe He is the Spirit of the Holy One come to earth in human form (the visible manifestation of the invisible Presence of the Spirit of the Holy One).

The Bridegroom and the Bride:

וְאַחֲרֵי־כֵן יָרַד אֶל־כְּפַר נַחוּם הוּא וְאִמּוֹ וְאֶחָיו וְתַלְמִידָיו וַיֵּשְׁבוּ שָׁם יָמִים לֹא רַבִּים׃

After this He went down to Capernaum, He and His mother and His brothers and His disciples; and they stayed there a few days.

Capernaum means Village of Nachum. In Hebrew caper (capher, cafer-כָּפָר) means village and nachum (נַחוּם) means compassion, consolation and comfort. The word nachum (from נָחַם) literally means to “draw the breath forcibly.” The compassion, consolation and comfort being portrayed here is Messiah’s passionate commitment to the welfare of physical family and His disciples (the bride of Messiah). The fact that Messiah’s *Jewish immediate family and disciples are juxtaposed together, put side by side, indicates that His disciples are as close to Him as is His own immediate family. The place name Capernaum testifies to Rabbi Yeshua’s providing a “dwelling place” of comfort and compassion for His followers (new bride) as well as His physical family (the nation of Israel).

*The veiled change from “seven” persons (complete) to “eleven” persons (glorification) in Messiah’s wedding party prophetically speaks of a future unification of the bride of the Messiah with the House of Israel that will be both perfect and filled with Adonai’s Glory. Regarding the number eleven being a symbol of glory: Study the meaning of the patriarch Joseph. Joseph is the patriarch of the eleventh tribe and is at least in a hundred ways similar in his life story to the Messiah Yeshua. The eleven persons in view here are all Yehudim (Jews):

Person #1.    The Messiah Yeshua;
Person #2.    Miryam (the mother of Yeshua);
Person #3.    Andrew Ben Yochanan, (1st Cousin of Yeshua)
Person #4.    Yochanan Ben Zebedee (1st Cousin of Yeshua);
Person #5.    Shim’on Ben Yochanan, (1st Cousin of Yeshua);
Person #6.    Philip (exact relation unknown);
Person #7.    Netan’el (exact relation unknown);
Person #8.    Yaacov Ben Yosef (1st brother of Yeshua);
Person #9.    Yosef Ben Yosef (2nd brother of Yeshua);
Person #10.  Shim’on Ben Yosef (3rd brother of Yeshua); and
Person #11.  Yehudah Ben Yosef (4th brother of Yeshua).

Cleansing of the Temple:

The Spokesperson for the sent ones continues in this beginning of his second session of testimony by reporting on the Messiah’s first cleansing of the Temple in Jerusalem (for the spiritual meaning of the term “second” cf. the “”Messiah in Purim”). According to the historian Josephus work on this Temple (Herod’s Temple) began in the eighteenth year of the reign of Herod the Great (19 BCE). The testimony of the Endowment of the Grace of Adonai  (Yochanan Ben Zebedee) places this event forty- six years later. This would mean the event occurred just before the Passover of 27 CE.

וַיִּקְרְבוּ יְמֵי חַג־הַפֶּסַח אֲשֶׁר לַיְּהוּדִים וַיַּעַל יֵשׁוּעַ יְרוּשָׁלָיִם׃ וַיִּמְצָא בַמִּקְדָּשׁ מֹכְרֵי בָקָר וָצֹאן וּבְנֵי יוֹנָה וּפֹרְטֵי הַכֶּסֶף ישְׁבִים שָׁם׃ וַיִּקַּח חֲבָלִים וַיְעַבְּתֵם לְשׁוֹט וַיְגָרֶשׁ כֻּלָּם מִן־הַמִּקְדָּשׁ וְאֵת הַצֹּאן וְאֵת הַבָּקָר וַיְפַזֵּר אֶת־מְעוֹת הַשֻּׂלְחָנִים וַיַּהֲפֹך שֻׁלְחֲנֹתֵיהֶם׃ וְאֶל־מֹכְרֵי הַיּוֹנִים אָמָר הוֹצִיאוּ אֵלֶּה מִזֶּה וְאַל־תֲַּעֲשׂוֹּ אֶת־בֵּית אָבִי לְבֵית מִסְחָר׃ וַיִּזְכְּרוּ תַלְמִידָיו אֶת־הַכָּתוּב כִּי־קִנְאַת בֵּיתְךָ אֲכָלָתְנִי׃ וַיַּעֲנוּ הַיְּהוּדִים וַיֹּאמְרוּ אֵלָיו אֵי־זוֹ אוֹת תַּרְאֵנוּ שֶׁתַּעֲשֶׂה כָזֹאת׃ וַיַּעַן יֵשׁוּעַ וַיֹּאמֶר אֲלֵיהֶם הִרְסוּ אֶת־הַהֵיכָל הַזֶּה וּבִשְׁלשָׁה יָמִים אֲקִימֶנּוּ׃ וַיּאֹמְרוּ הַיְּהוּדִים הִנֵּה אַרְבָּעִים וָשֵׁשׁ שָׁנָה נִבְנָה הַהֵיכָל הַזֶּה וְאַתָּה בִּשְׁלשָׁה יָמִים תְּקִימֶנּוּ׃ וְהוּא דִּבֶּר עַל־הֵיכַל גְּוִיָּתוֹ׃ וְאַחֲרֵי קוּמוֹ מִן־הַמֵּתִים זָכְרוּ תַלְמִידָיו כִּי־זֹאת אָמַר לָהֶם וַיַּאֲמִינוּ בַכָּתוּב וּבַדָּבָר אֲשֶׁר־דִּבֶּר יֵשׁוּעַ׃))

The days of the Festival of Pesach of the Yehudim drew near, and Yeshua went up to Yerushalayim. in the Temple He found merchants of cattle (oxen), flocks (of sheep) and young doves and those who give change for money (money changers) sitting there (at their tables). He took cords, twisted them into a whip and drove them all out of the Temple, along with the (flocks of) sheep and the cattle (oxen). He scattered (poured out) the coins of the money changers and overturned their tables. To the dove merchants He said, “Take these things out of here, and do not make My Father’s house a place of business” (lit. marketplace). His disciples remembered the passage:

“For the zeal of Your House has consumed Me.”

The Yehudim answered and said to Him, “Which sign will You show us, since you are doing something like this?” (Meaning what is your authority for doing these things?”) The Salvation of Adonai (Yeshua) answered and said to them, “Tear down this Sanctuary and in three days I will raise it up!” The Yehudim said, “This Sanctuary was built in forty-six years, and You would raise it up in three days?” But He was speaking of the sanctuary of His body. After He rose from the dead, His disciples remembered that He said this to them; and they believed the passage and the word that Yeshua had spoken.”

When Messiah drove out the sacrificial animals from the Temple what was He saying in this prophetic action?

By driving the animals out of the Temple courtyard of the Gentiles the Messiah was clearly declaring that He was the once-in-eternity heavenly sacrifice that would fulfill all of the sacrificial requirements of the Torah and, thereby, He was the One who would provide a permanent atonement for sin for His people Israel (and all the believing Gentile peoples of the world) so that they might be eternally reconciled to the heavenly Father.

The Heavenly Sacrifice:

The Messiah was the heavenly sacrifice foretold by Moses and the prophets.

The Messiah our Korban Pesach was the innocent, sinless sacrifice that would take away the sin of the world. The *animal sacrifices were only a temporary prophetic depiction (foreshadowing) of the one time sacrifice of the Lamb of Adonai. This messianic sacrifice made all other sacrifices unnecessary and obsolete (by their complete fulfillment; not by their cancellation). *The future sacrifices in the Millennial Temple (cf. the latter chapters of the prophet Ezekiel) will only be offered out of remembrance of the atoning sacrifice of the Messiah and will not represent an actual reinstatement of Mosaic Judaism (for more information on this matter cf. the “Messiah in Rosh Hashanah II & Chanukkah II“).

The Final Sacrifice for Sin:

The first cleansing of the Temple occurred early in the ministry of the Messiah. A “second” cleansing of the Temple occurred again at the end of His ministry, in 30 CE. (cf. significance of the term “second” administration in our article, “Messiah in Purim”). The Messiah due to His atoning death and life-giving resurrection is both Adonai’s final sacrifice for sin and He is our permanent High Priest forever. This historic event marks the end of Israel’s old religious administration (plagued by priestly graft and corruption) and the beginning of a new administration, the Administration of the Holy Spirit (cf. “Messiah in Purim”). Therefore, Messiah is our:

Offering #1.  Burnt offering (עֹלָה);
Offering #2.  Drink offering (נֶסֶךְ);
Offering #3.  Grain offering (מִנְחָה);
Offering #4.  Peace offering (שֶׁלֶם); and
Offering #5.  Sin offering (חַטָּאָת).

Three festivals are involved in Passover:

וַיִּקְרְבוּ יְמֵי חַג־הַפֶּסַח אֲשֶׁר לַיְּהוּדִים וַיַּעַל יֵשׁוּעַ יְרוּשָׁלָיִם׃

Chag-haPesach was near

About thirty days before the Passover (Pesach) celebration the people of Israel began making preparations for this great eight-day observance. Pesach occurs in the Jewish lunar calendar on 14 Nisan. Chag HaMatzot (Unleavened Bread) is observed from 15-21 Nisan. Yom HaBikkurim (the Day of Firstfruits) is most often observed on 16 Nisan (the third day from Pesach). Therefore, there are actually three festivals involved in the Passover Festival:

Festival #1.   Pesach depicts the Messiah’s death on the accursed tree configured in the Sign of the ancient Hebrew letter Tav.

Festival #2.   Chag Ha Matzot represents  the cleansing of Adonai’s Temple, redeemed humanity.

Festival #3.   Yom HaBikkurim commemorates Messiah’s resurrection  from  the  dead  and His promise of eternal life to all who believe  in Him.

The phrase “the time of Pesach was near” is a prophetic reference to the future messianic festival alluded to by the prophet Ezekiel.

This future festival in the messianic Golden Age of Israel will be observed on Nisan 1 (in the spring-time) as a “new year” celebration and as an annual festival for the “cleansing ” and “dedication” of the Sanctuary that is to be built in Shiloh. The Temple in Shiloh will be the fouth and final temple. This fourth Temple will have to be located in Shiloh because the third temple built in Jerusalem will be utterly destroyed and its property determined permanently unsuitable for any future Temple use due to the many desecrations committed upon it in the past; the last of which will be committed by the future anti-messiah.  For more information regarding these matters read our document on the Messiah in Rosh HaShanah II and Chanukkah II.

Adonai must be worshiped at the Foundation of Peace:

These days occur in the spring each year, normally at the end of March or the beginning of April. Every male after the age of thirteen was required to worship Adonai in Jerusalem (lit. Foundation of Peace) during the three mandatory festivals of Pesach, Shavuot, and Sukkot (spring, summer, fall). Each festival teaches a basic doctrine that is required for conversion, sanctification, and the rule of the Almighty One to be perfectly established in each individual (glorification) and throughout the earth (millennial kingdom). To repeat, the three required festival observances are:

FESTIVAL #1.   Pesach
FESTIVAL #2.   Shavuot
FESTIVAL #3.   Sukkot

Our High Priest who brings us Peace:

וַיִּקַּח חֲבָלִים וַיְעַבְּתֵם לְשׁוֹט וַיְגָרֶשׁ כֻּלָּם מִן־הַמִּקְדָּשׁ וְאֵת הַצֹּאן וְאֵת הַבָּקָר וַיְפַזֵּר אֶת־מְעוֹת הַשֻּׂלְחָנִים וַיַּהֲפֹך שֻׁלְחֲנֹתֵיהֶם׃ וְאֶל־מֹכְרֵי הַיּוֹנִים אָמָר הוֹצִיאוּ אֵלֶּה מִזֶּה וְאַל־תֲַּעֲשׂוֹּ אֶת־בֵּית אָבִי לְבֵית מִסְחָר׃

And He made a scourge of cords, and drove them all out of the temple, with the sheep and the oxen; and He poured out the coins of the money changers and overturned their tables; and to those who were selling the doves He said, “Take these things away; stop making My Father’s house a place of business!”

The whip Messiah used to drive the businessmen out of the Court of the Gentiles was made out of the “cords” that bound the animals to the Temple court. The cords had a dual purpose. They were also used to tie the sacrificial animals to the horns of the sacrificial altar when they were sacrificed. The cords were loosed from the sacred animals only after they had been destroyed at the altar. Just as Messiah is the true High Priest, He is also the true Sacrifice of our Father in heaven. He is Seh Ha-Elohim, the Lamb of Elohim (our Korban Pesach):

Testimony of the Messiah #1.  He is the Sinless One who provides Atonement for sin. He is our Burnt offering.

Testimony of the Messiah #2.  He is the Selfless One who poured out His life (blood) as a ransom for many. He is our Drink offering.

Testimony of the Messiah #3.  He is the wholly Devoted One who supplies perfect dedication to Adonai. He is our Grain offering.

Testimony of the Messiah #4.  He is the Peaceful One who secures fellowship (reconciliation) with Adonai. He is our Peace offering.

Testimony of the Messiah #5.  He is the Gentle One who turns the wrath of Adonai away from others and onto Himself. He is our Sin offering.

The Sheep, Oxen, and Doves reveal three priestly objectives:

The coins referred to in the account were small silver coins that were used to pay the *half-shekel temple tax (that represent the redemption of our souls paid for by Messiah on our behalf). The money changers were converting secular money into temple coinage because there were idolatrous “pagan images” displayed on nearly all of the secular coinage. Every male over the age of twenty was required annually to pay this redemption of the soul temple tax.

*The Rabbis refer to this obligatory tax as the “atonement for the soul.” This is derived from Moses’ instructions in Exodus 30:15: “The rich shall not pay more, and the poor shall not pay less than the half shekel, when you give the contribution to the Adonai to make atonement for yourselves.”

There are three objectives that are achieved by the once-in-eternity sacrifice of the Messiah on behalf of the people of Israel (and the Commonwealth of Israel; i.e. the believing Gentiles):

Objective #1.  Remove (expiate) all sin from believing humanity.

Objective #2.  Instill in His followers complete dedication to the will of the heavenly Father.

Objective #3.  Secure a permanent fellowship (Shalom, Peace) between Abba Father and Redeemed Man.

The shed blood of the Korban Pesach provides atonement for our souls:

All of these activities of the Korban Pesach (Sacrificed Lamb) at the Temple testify to Messiah’s death on the accursed tree (configured in the Hebrew Sign of the Tav ).

Meaning #1.  The tables of the money changers were made out of wood, wood symbolizes Messiah’s humanity.

Meaning #2.  The overturned tables refer to Rabbi Yeshua’s substitutionary atonement.

Meaning #3.  The Messiah’s heart (Spirit) was overturned and atonement was made when He took sinful Man’s guilt upon Himself and was punished for humanity’s sin and rebellion (unlawful acts) against Adonai (Lamentations 1:20):

רְאֵה יְהוָה כִּֽי־צַר־לִי מֵעַי חֳמַרְמָרוּ נֶהְפַּךְ לִבִּי בְּקִרְבִּי כִּי מָרֹו מָרִיתִי מִחוּץ שִׁכְּלָה־חֶרֶב בַּבַּיִת כַּמָּֽוֶת׃

See, O Adonai, for I am in distress; My Spirit is greatly troubled: My Heart is ‘haphak’  (overturned) within Me!

Atonement of the soul:

The “atonement of the soul” money, the little *silver coins which the Salvation of Adonai (Yeshua) “poured out” refers to the Messiah’s poured out blood:

וְכֵן גַּם־אֶת־הַכּוֹס אַחַר הַסְּעוּדָה לֵאמֹר זוֹ הַכּוֹס הִיא הַבְּרִית הַחֲדָשָׁה בְּדָמִי הַנִּשְׁפָּךְ בַּעַדְכֶם׃

This cup which is poured out for you is the Brit HaChadashah in My blood.

*In the Scriptures silver metal is oftentimes a symbol of redemption, the shedding of blood.

The corruption of the first century Religious Establishment:

אָז נִזְכְּרוּ תַּלְמִידָיו בַּכָּתוּב: “קִנְאַת בֵּיתְךָ אֲכָלָתְנִי.”פ

His disciples remembered that it was written, “Zeal for Your house will consume me.”

The  corrupt religious-business activities (thefts) that were routinely being practiced at the Temple that the Messiah strongly opposed were:

Theft #1.  Usurpation of the Gentiles’ right to worship in their own dedicated area-court (the Court of the Gentiles).

Theft #2.  The practice of extortion in the selling of temple sanctioned animals (the ‘mark  up’  price  was  way  too  high).

Theft #3.  The practice of usury in the  exchange  rates;  the  business  of  exchanging secular coins for religious coinage where the interest rates charged for the exchanges were exorbitant.

Messiah witnessed deceit and Idolatry being practiced in the Temple:

The Temple personnel’s pious preoccupation with sacred “things” was a deception. The priests, Levites and Temple businessmen were in truth obsessed only with making money. The heart’s desire of the religious leaders was to obtain as much material wealth and power as they could (not as advertised, to worship Adonai). Their hearts were filled with the graven images (things) of greed, avarice and covetousness (Exodus 20:4&17; Ezekiel 8:10). These immoral practices testify to the internal corruption existing in the “sons of Levi.” In Abba Father’s love for humanity, Messiah was bound with the “cords of our sin” to the altar of our judgment: “His disciples remembered that it was written, “ZEAL FOR YOUR HOUSE WILL CONSUME ME.” This event was prophesied about in Psalm 69:9:

כִּֽי־קִנְאַת בֵּיתְךָ אֲכָלָתְנִי וְחֶרְפֹּות חֹורְפֶיךָ נָפְלוּ עָלָֽי׃

“For zeal for Your House has consumed Me, and the reproaches of those who reproach You have fallen  on Me.”

The Zeal of the Righteous One:

וַיִּזְכְּרוּ תַלְמִידָיו אֶת־הַכָּתוּב כִּי־קִנְאַת בֵּיתְךָ אֲכָלָתְנִי׃ וַיַּעֲנוּ הַיְּהוּדִים וַיֹּאמְרוּ אֵלָיו אֵי־זוֹ אוֹת תַּרְאֵנוּ שֶׁתַּעֲשֶׂה כָזֹאת׃ וַיַּעַן יֵשׁוּעַ וַיֹּאמֶר אֲלֵיהֶם הִרְסוּ אֶת־הַהֵיכָל הַזֶּה וּבִשְׁלשָׁה יָמִים אֲקִימֶנּוּ׃

“The Jews then said to Him, ‘What sign do you show us as your authority for doing these things?’ Yeshua answered them, ‘Destroy this temple and in three days I will raise it up.'”

The Righteous One’s zeal for the sanctity of His Father’s House was destined to lead to His death.

The word “destroy” here means to loose something tied or bound. The word picture here is one of Messiah, the Lamb of the Almighty One, being tied (bound by cords) to the horns of the altar and then slain for man’s sin. Only when Messiah was bound by cords to the horns of the altar were the cords of Adonai’s judgment removed from the “neck” of humankind. Therefore it is written (Psalm 118:27):

אֵל יְהוָה וַיָּאֶר לָנוּ אִסְרוּ־חַג בַּעֲבֹתִים עַד־קַרְנֹות הַמִּזְבֵּֽחַ׃

Adonai is the Almighty One, and He has given us Light; bind the Festival sacrifice with cords to the Horns of the Altar.

Messiah is our resurrected High Priest:

The sign of the resurrection of the Messiah (the High Priest) was foretold in the Torah in the *resurrection of Aaron’s Rod (Numbers 17:1-13). In this narrative a dead almond branch (the tree species of the Temple Golden Lampstand) was resurrected. The resurrected dead almond branch after its resurrection miraculously produced buds, blossoms and almond fruit (from the Revived Branch).

*This was a Sign of the future (permanent) High Priest who would (after three days) demonstrate the Divine power to grant eternal life to all who believe in Him.

A period of three days is indicated in the three reported procreative activities (bud, blossom, the bearing of fruit) that occurred in the Revived Branch that depicts the resurrection power of the High Priest to come (compare Genesis 40:12).

The resurrected Rod of Levi:

וַיּאֹמְרוּ הַיְּהוּדִים הִנֵּה אַרְבָּעִים וָשֵׁשׁ שָׁנָה נִבְנָה הַהֵיכָל הַזֶּה וְאַתָּה בִּשְׁלשָׁה יָמִים תְּקִימֶנּוּ׃)

The Yehudim then said, “It took forty-six years to build this temple, and will you raise it up in three days?”

According to the historian Josephus, work on this Temple began in the eighteenth year of the reign of Herod the Great (19 BCE). Forty-six years later would be the Passover in 27 CE. Since this Temple cleansing occured at the beginning of Messiah’s public ministry, a date of 30 CE is indicated for His crucifixion. Forty-six is an interesting number. The number forty often represents “testing.” The number six most often represents “man.”

Israel wandered in the wilderness for forty years:

Here, in the time of the first century (CE) our ancestors are wandering in the wilderness of futile religious practices; form over substance. Priestly graft and corruption prevailed instead of true worship. As just stated, the number six represents Man. The first Adam sinned and paradise became a wilderness. The last Adam (Messiah) obeyed and the wilderness became a paradise.

Only the Messiah could pass the test of restoring Man back to his original privileged estate.

The Messiah replaces our sin with His righteousness. He subtracts (asaph-אָסַף) our sinful, barren reproach (חֶרְפָּה) and He replaces it with His procreative goodness, righteousness, and truth. He adds (yoseph-יוֹסֵף) to our once dead spirit His regenerative Life. By dying in our place the Messiah, the Salvation of Adonai (Yeshua) secured not only cleansing for sin but the Gift of Eternal Life. In His resurrection the resurrected Messiah became our true High Priest forever, in the order of Melchizedek (the King of Righteousness).

The Messiah replaces our sin with His righteousness:

Through faith in Yeshua the King of Righteousness (Melchizedek) mortal, corrupt, sinful man can now be transformed into an immortal, incorruptible, righteous man (made in Messiah’s likeness). Through the Messiah’s “death” the Temple of Man has been cleansed. Through the “resurrection” of Messiah redeemed humanity has been made indestructible.

וְהוּא דִּבֶּר עַל־הֵיכַל גְּוִיָּתוֹ׃וְאַחֲרֵי קוּמוֹ מִן־הַמֵּתִים זָכְרוּ תַלְמִידָיו כִּי־זֹאת אָמַר לָהֶם וַיַּאֲמִינוּ בַכָּתוּב וּבַדָּבָר אֲשֶׁר־דִּבֶּר יֵשׁוּעַ׃)

But He was speaking of the temple of His body. So when He was raised from the dead, His disciples remembered that He said this; and they believed the Scripture and the word which Yeshua had spoken.

The Closing of Part I of the Testimony of the Messiah:

וַיְהִי בִּהְיֹתוֹ בִירוּשָׁלַיִם בְּחַג־הַפֶּסַח וַיַּאֲמִינוּ רַבִּים בִּשְׁמוֹ כִּי רָאוּ הָאֹתוֹת אֲשֶׁר עָשָׂה׃ וְהוּא יֵשׁוּעַ לֹא הֶאֱמִין לָהֶם עַל־אֲשֶׁר יָדַע אֶת־כֻּלָּם׃ וְלֹא הִצְטָרֵךְ לְעֵדוּת אִישׁ עַל־הָאָדָם כִּי הוּא יָדַע מַה־בְּקֶרֶב הָאָדָם׃

Now when He was in Jerusalem at the Passover, during the feast, many believed in His name, observing His signs which He was doing. But (the Messiah) Yeshua, on His part, was not entrusting Himself to them, for He knew all men, and because He did not need anyone to testify concerning man, for He Himself knew what was in man.

In closing this part of the Testimony of Messiah that is witnessed to and attested to as true in the Proceedings of the Heavenly Court, please note that none of the talmadin at the very first of their encounters with Messiah ever understood the real meaning of the Master’s Teaching. How could they? How could we? How could anyone? Only after the resurrection of Messiah and the disciples receiving the gift of the Holy Spirit on Shavuot could they ever begin to fully understand the complete purpose of the Suffering Messiah’s first visitation to earth (cf. “Messiah in Shavuot“). So if you have only recently begun to follow after Rabbeinu Yeshua and still  have doubts and trouble understanding His teaching don’t be discouraged—-so have we all. Just be patient. The Spirit of Truth will help you. All will be revealed to you in G-d’s good time.

Messiah in Rosh Hashanah & Yom Teruah Chapter 27 >>