- From heaven to earth
- Tselem Elohim is Adonai’s final solution for sin
- Adonai wants man to be perfect as He is perfect
- The Gift of Righteousness
- Pay close attention
- The rebirth is post-Mosaic
- The Winter Feast
- He gave up the glory of Heaven to come to earth
- The perfect subjection to the Father of Tselem Elohim
- Only a minority of Jews are followers of rabbinic Judaism
- The Problem: Loving the traditions of men more than the Word of Adonai
- Not all persons of Jewish ancestry follow the traditions of men
- The perfect submission of Tselem Elohim to the Righteous Father
- The glorified Servant King
From heaven to earth:
Listen to the last thoughts of Tselem Elohim (the Image of the Almighty One) just before He left heaven’s glory and entered into the Jewess Mary’s womb here on earth (Psalm 40:6-8):
זבח ומנחה ׀ לא־חפצת אזנים כרית לי עולה וחטאה לא שאלת׃ אז אמרתי הנה־באתי במגלת־ספר כתוב עלי׃ לעשות־רצונך אלהי חפצתי ותורתך בתוך מעי׃
זֶ֤בַח וּמִנְחָ֨ה ׀ לֹֽא־חָפַ֗צְתָּ אָ֭זְנַיִם כָּרִ֣יתָ לִּ֑י עֹולָ֥ה וַ֝חֲטָאָ֗ה לֹ֣א שָׁאָֽלְתָּ׃ אָ֣ז אָ֭מַרְתִּי הִנֵּה־בָ֑אתִי בִּמְגִלַּת־סֵ֝֗פֶר כָּת֥וּב עָלָֽי׃ לַֽעֲשֹֽׂות־רְצֹונְךָ֣ אֱלֹהַ֣י חָפָ֑צְתִּי וְ֝תֹ֥ורָתְךָ֗ בְּתֹ֣וךְ מֵעָֽי׃
Sacrifice and meal offering You have not desired; My ears You have opened; Burnt offering and sin offering You have not required. Then I said, “Behold, I come; In the scroll of the book it is written of me. I delight to do Your will, O my God; Your Law is within my heart.”
לכן בהכנסו אל העולם הוא אומר: “זבח ומנחה לא-חפצת, גוף כוננת לי; עולה וחטאה לא שאלת. אז אמרתי: הנה-באתי – במגלת-ספר כתוב עלי – לעשות-רצונך, אלהי.”פ
לָכֵן בְּהִכָּנְסוֹ אֶל הָעוֹלָם הוּא אוֹמֵר: “זֶבַח וּמִנְחָה לֹא־חָפַצְתָּ, גּוּף כּוֹנַנְתָּ לִי; עוֹלָה וַחֲטָאָה לֹא שָׁאָלְתָּ. אָז אָמַרְתִּי: הִנֵּה־בָאתִי ־ בִּמְגִלַּת־סֵפֶר כָּתוּב עָלַי ־ לַעֲשׂוֹת־רְצוֹנְךָ, אֱלֹהַי.”פ
Therefore, when He comes into the world, He says, *“Sacrifice and offering You have not desired, But a body You have prepared for Me; In whole burnt offerings and sacrifices for sin You have taken no pleasure. “Then I said, ‘Behold, I have come – in the scroll of the book it is written about me, ‘To do Your will, my God.’”
*Read the Septuagint translation of the Tanakh to understand the selected interpreted meanings of the Hebrew words translated in parenthesis above. The Septuagint is a Greek translation (made in the 3rd to 2nd centuries BCE) of the Hebrew Scriptures that was in popular use in Egypt and Israel. The MT (Masoretic Text) above was primarily copied, edited and distributed by a group of Jews known as the Masoretes hundreds of years later than the Septuagint, between the 7th and 10th centuries CE.
Adonai wants man to be perfect as He is perfect:
“After saying above, ‘Sacrifices and offerings and whole burnt offerings and sacrifices for sin You have not desired, nor have You taken pleasure in them (which are offered according to the Law), then He said, ‘Behold I have come to do your will.'” Our heavenly Father does not want an eternal state in Man of continual sin. He wants a permanent-end to sin. Continual sacrifice for sin means that sin is continual. Adonai is “wearied’ (the meaning of Leah’s name) by our sin. Regarding what the Holy One desires cf. chapter six in our document, the “Messiah in Rosh Hashanah & Yom Teruah;” specifically look for the paragraphs that contain a Midrash on the Joseph narrative in Genesis related to the two Hebrew verbs “to see,” and “to hear.”
Tselem Elohim is Adonai’s final solution for sin:
Messiah has come to provide a final solution to sin.
The final solution is first a cleansing for all sin and second the provision of a gift of righteousness that will replace for all time our sin nature (yetzer ha-ra) with the gift of a nature of continual righteousness (yetzer ha-tov). Messiah’s once-in-eternity sacrifice forensically takes care of once-and-for-all our cleansing for sin.
The Gift of Righteousness:
The gift of the Holy Spirit takes care of our replacing our old sin nature with God our Father’s good nature. On the day of resurrection only the righteous works of the Holy Spirit will remain in our new perfect resurrected form and consciousness. In the meanwhile the children of the Eternal One, although assured of eternal life, are challenged to not waste this (mortal) phase of our lives. Many do. Those children of the Eternal Father who do waste this good life will be as those who pass through the fire (judgment) and ‘survive’ but without any treasures of the soul (that are stored up in heaven for embracing and manifesting the life of the Holy One in one’s own life in this privileged time of our dwelling on earth).
Pay close attention:
Multiples of times we are told that the sole purpose Messiah came into the world was: “To do the will of Adonai!”
When does the loving discipline of our Father in heaven begin here on earth? It begins at conception to birth. It is the responsibility of every person to be reborn by the renewing life of the Holy Spirit into Adonai’s new creation. This new birth from above (by the Spirit, the DNA-Seed of the Father) occurs by prayer… If we confess our sins and receive Yeshua as Lord (Ha’Adon) and Savior (HaMoshia l’chol Adam) of our lives, then we are reborn in the Spirit of Adonai. The light (Or Ha’Olam) of Messiah’s life eternally shines in the lives of all who believe in Him. The children of the Avi Ha’Orot (אבי האורות-the Father of Lights) individually and collectively are an eternal Holy Temple for His eternal life and light to dwell in.
The rebirth is post-Mosaic:
It is important to note that the festival of Chanukkah is post-Mosaic.
The winter festival of Chanukkah is not a part of the old Mosaic order (the seven festivals of Moses). Chanukkah speaks of a new world order (cf. our articles on the “Messiah in Purim”). This means that the Holy One: “Cancels the first covenant (after Messiah completely fulfills it) in order to establish the second.” This small detail underscores the large fact that the liberating rebirth we seek for ourselves, our families, our neighbors and our world is not the work of man at all but it is completely the work of the Spirit of Elohim that we seek (His perfect works; not our imperfect works). Elohim’s loving discipline does not get accomplished through our own efforts but through His grace. The Person of Messiah brings us first and foremost spiritual rebirth ‘within’ the temple (Chanukkah-conversion-conception) and, thereafter, (after we have been grown-up to full maturity) physical and spiritual rebirth ‘without’ the temple (Sukkot-maturation-perfection).
The Winter Feast:
It was Chanukkah (Kislev 25-Tevet 2) in Yerushalayim and it was winter time. The Salvation of Adonai, Yeshua, was walking in the Temple in the Stoa of Shlomoh (portico of Solomon). The Yehudim surrounded Him and said to Him, “How long will You keep us in suspense? If You are Ha-Mashiach, say it now so we can hear with our own ears!” Yeshua answered them, “Yes, I have told you but you did not believe Me. The works that I do in the name of My Father testify about Me. But you will not believe because you are not from My flock, just as I have said to you. My flock hears My Voice, and I know them, and they follow Me. I will give them eternal life, and they will not perish for eternity. No one will snatch them from My Hand. The Father who gave them to Me is greater than anyone; therefore, no one will snatch them from the Hand of My Father. I and My Father are One (אֶחָד-echad, one essence, one unity).”
Then the Yehudim picked up stones again as before to stone Him.
Yeshua responded to them, “I have shown you many good deeds from My Father. Which deed will you stone Me for?” The Yehudim answered Him, saying, “We will not stone you on account of a good deed, but on account of your blasphemy of Adonai, in that you are a human, but you make yourself Elohim (of one essence with the Almighty One). Yeshua answered them, “Is it not written in your Torah, ‘I have said, You (plural) are elohim’? The Scripture cannot be violated. How can you say to the one that the Father sanctified and sent into the world, ‘You are a blasphemer,’ because I said I am the ben-Elohim? If I do not do the works of My Father, do not believe Me. If I am doing so, even if you do not believe Me, believe My works, so that you may know and believe that the Father is in Me and I am in Him.” Again, they sought to capture Him, but he escaped from their hand. He left and returned to the other side of the Yarden (Jordan), to the place where Yochanan (ben Zechariah) originally immersed Him, and He stayed there. Many came to Him and said, “Yochanan did not perform a sign, but all that Yochanan spoke about this man is true.” Many believed in Him in that place.
Only a minority of Jews are followers of rabbinic Judaism:
What does the term Yehudim mean in the narrative testimony just presented?
The term Yehudim (Jews) is differentiated from the term Hebrews. The term “Hebrew people” was originally employed by those living in the ancient Middle east to identify the blood descendants of fathers Abraham, Isaac, and Jacob-Israel. Much later (cf. the Book of Esther), the term “Jew” became the popular way to identify those whose physical ancestry is from Abraham, Isaac, and Jacob.
The term “Jew” becomes a problem when it applies only to those of us who believe in hyper-orthodox Judaism.
In the above case the schism of what a Jew is became an issue when the Prushim rabbis identified belief in their oral law and its traditions as defining who a Jew was. When the oral law of the Prushim became more important than the written Law of Moses and the prophets then a division occurred.
The Messiah and His original followers (all Yehudim) only trusted in the Torah of Moses and the writings of the prophets.
Messiah severly criticized the oral law of the Prushim. Those persons of Jewish ancestry who opposed the authority of the Prushim rabbinate and its successors were treated as if they were no longer Jews. Our birthright was deemed no longer a birthright. We had to submit to the Bramble Bush King or be thrown out of the community.
How does the oral law of the Prushim and their successors run counter to the Torah and the writings of the prophets?
The Talmud is the most complete compilation of the “Oral Law.” In its many volumes, the rabbis engage in two types of discussions, halakha (legal matters) and aggadata (ethical speculations). A third type of rabbinic literature is midrash, of which there are two types, midrash aggada, which involves the derivation of the meanings and implications of a biblical text, and midrash halakha, wherein laws are derved from the scriptural texts. It is the Talmud that utterly redefines who is a Jew and who is not. It is also the Talmud that declares that Yeshua is not the Messiah. Horribly so the Messiah’s wonderful good works and sacrificial life that glorifies the Holy One are re-consigned as works of the evil one (i.e. witchcraft and sorcery!) In stark contrast the writings of Moses and the prophets bear witness that Yeshua is the Salvation of Adonai (the LORD). There are over three hundred passages in the Tanakh that bear witness to the truth that the Messiah is Yeshua in His first appearance as the Suffering Messiah ben Yosef; and there almost four hundred passages of Scripture that also bear witness that Yeshua will return a second time as the Conquering Messiah ben David.
The Problem: Loving the traditions of men more than the Word of Adonai:
So who is a Jew and where do we go from here?
This greater love of the traditions of men more than the Word of Adonai has led the chosen Jewish people (Am’Israel) into a world of trouble, up to the present day. Not all Jews are “Jews” in the sense that all Jews ascribe to the extra-biblical religious teachings of the orthodox rabbis.
Some of Am’Israel (the People of Israel) believe in no deity at all; some are agnostics; some Jews believe only in the literal Hebrew Scriptures (Karaites); and some Jews believe that the Messiah has already come as the Messiah ben Joseph (the Suffering Messiah) and that He will come again as the Messiah ben David (the Conquering Messiah) to establish the kingdom of Adonai here on earth.
Yet, in spite of this obvious pluralism of belief among the one Hebrew-Jewish race, the term “Jew”has (at least religiously) pretty much come to mean: profess faith in the traditional systematic extra-biblical religious systems (Oral Law) of the orthodox rabbis or consider yourself living ‘outside’ of the (legitimate) Jewish family.
It is only in the wholesale rejection and persecution of this latter movement of “messianic Judaism” by “orthodox rabbinic Judaism” that the term “Jews” has taken on any negative sense…not by the gentiles but by those Jews who have been specifically rejected by the larger hyper-orthodox community (certainly not all of the people of Israel).
These legitimate Yehudim are rejected for their literal belief in the Tanakh (like the Karaites) and in their dedication to Messiah. We are persecuted by the hyper-orthodox rabbis for our honest belief that the Messiah ben Yosef has already come to redeem Israel and that He will come again (soon) to restore Israel to all of the fulfillment of Adonai’s promises to our fathers and the prophets.
Not all persons of Jewish ancestry follow the traditions of men:
We believe that much of the extra-scriptural writings of the hyper-orthodox rabbis (but not all) are the invalid, burdensome (sometimes ridiculous) “traditions of men” (and as such they are not authoritative. Most of the writings of these men are invalid because they are not properly grounded in the infallible Word of Adonai (the Torah and the prophets) and the eternally gracious, fruitful, sacred works of the Messiah and the Spirit of Holiness (cf. HaBrit HaChadashah).
He gave up the glory of Heaven to come to earth:
What Tselem Elohim (the Image of Elohim) gave up to come to earth at His conception was great and beyond our ability to imagine.
From a position of reigning in equal glory with the Father and His Spirit of Holiness, where Tselem Elohim received continuous praise from attending angels, He descended to earth, where He experienced the humiliation of anonymity, servitude, suffering and even death on a the accursed tree. In addition, the Intercessor gave up the independent exercise of His own Divine attributes. Because He did not consider “equality with Elohim a thing to be grasped,” He emptied Himself, “taking the form of a bond-servant being made in human likeness.”
The perfect submission of Tselem Elohim to the Righteous Father:
The subjection of Tselem Elohim’s will to the will of the Father meant that His omniscience (knowing all things) that He possessed in His own right, was not fully exercised in His conscious human form, or His omnipotence completely exercised over the evil one (cf. the narrative of the wilderness temptation). Instead, as a Holy Servant (Eved HaKadosh), the Holy One of Elohim (Kedosh Ha-Elohim) humbly chose (as the perfect ben Ha’adam) to remain in a continuous state of obedient submission to His Father in heaven (Avi Shebashamayim)..
The glorified Servant King:
“But of that day or hour no one knows, not even the angels in heaven, nor the Son, but the Father alone.”
This Divine restraint—when the Son was restrained in His knowledge of the future—was not present after His resurrection. After His resurrection, the Resurrection and Life (Hatekumah v’haChayim) was exercising all of the Divine faculties of the Father Adonai. At that time only the disciples remained unaware of the exact time of when the Firstborn of the Dead (הבכור הקם מן המתים-Habekhor hakam min-hametim) would appear on earth again for a second and final time:
“So when they had come together, they were asking Him, saying, ‘Lord, is it at this time You are restoring the kingdom of Israel?’ He said to them, ‘It is not for you to know the times or epochs which the Father has fixed by His own authority; but you will receive power when the Holy Spirit has come upon you [the gift of Living Torah that was given on Shavuot]; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth [give witness to the messianic kingdom ‘soon to come’ that is illustrated in the observance of Sukkot.]'” “All things that the Father has are Mine.”
It is obvious in the Tselem Elohim’s post-resurrection statement that He no longer shares His disciples limitation of perception regarding “the times or epochs which the Father has fixed.” Therefore, after fulfilling His mission on earth, thoroughly demonstrating what the Perfect Man is, the Son of the Father (ben Ha’Av) is once again seen exercising unrestricted use of all of the Divine attributes of the Father. A full demonstration of Tselem Elohim’s unlimited power and authority will be clearly displayed when the Messiah one day gloriously returns to earth a second time in His present Glorified Form as the Lord of Glory (Adon HaKavod).