Messiah in Purim Chapter 25

  1. Messiah and the Twelve Princes of the Twelve Tribes of Israel
  2. The Millennial Temple of Ezekiel
  3. Messiah and His (Mordecai-like) Co-Regent
  4. The resurrected-glorified King David
  5. The Prince of all Israel and the Commonwealth of Israel
  6. Yehonatan ben Benyamin rules at the side of David ben Yehudah
  7. The Administration of the Holy Spirit
  8. The Mordecai to come: the Prince who rules by Messiah’s side
  9. The last has become the first
  10. The veiled and unveiled revelation of Messiah
  11. The Prince who administers an international ministry
  12. The Covenant of Chesed-Ahavah (Love)
  13. The Prince’s Portion
  14. Pesach
  15. Three Memorial Feasts
  16. Rabbi Sha’ul’s Testimony as a former Prosecutor for the Sanhedrin
  17. “One day about noon…”
  18. The Prosecutor becomes the Prosecuted
  19. The Little Prince of Israel was set apart from his mother’s womb
  20. Compelled by the Love of Messiah
  21. “A Hebrew (Jew) of Hebrews (Jews)”

Messiah and the Twelve Princes of the Twelve Tribes of Israel:

The Mashiach prophesied that when He descended from heaven to earth (a second time) to establish His kingdom-rule here on earth His chosen twelve shlichim would sit on twelve thrones and rule with Him over a fully restored nation of Israel.

Mattai 19:28

אמר להם ישוע: “אמן. אומר אני לכם, אתם ההולכים אחרי, כאשר תתחדש הבריאה ובן-האדם ישב על כסא כבודו, תשבו גם אתם על שנים-עשר כסאות לשפט את שנים-עשר שבטי ישראל.’  פ

אָמַר לָהֶם יֵשׁוּעַ: “אָמֵן. אוֹמֵר אֲנִי לָכֶם, אַתֶּם הַהוֹלְכִים אַחֲרַי, כַּאֲשֶׁר תִּתְחַדֵּשׁ הַבְּרִיאָה וּבֶן־הָאָדָם יֵשֵׁב עַל כִּסֵּא כְּבוֹדוֹ, תֵּשְׁבוּ גַּם אַתֶּם עַל שְׁנֵים־עָשָׂר כִּסְאוֹת לִשְׁפֺּט אֶת שְׁנֵים־עָשָׂר שִׁבְטֵי יִשְׂרָאֵל.”  פ

And Yeshua (the salvation of Adonai) said to them, “Amen I say to you, that you who have followed Me, in the regeneration (כַּאֲשֶׁר תִּתְחַדֵּשׁ הַבְּרִיאָה-in the spiritual rebirth of the nation of Israel and of all of the world/creation) when the ben HaAdam (בֶן־הָאָדָם) will sit on His glorious throne, [the throne of David; 1, 2, 3, 4, 5, 6, 7)] you also shall sit upon twelve thrones, judging the twelve tribes of Israel.”

This prophecy refers to the Twelve Shlichim acting in the future as Twelve ruling Princes over the Twelve Jewish Tribes of Israel. These Twelve resurrected-glorified men will rule with the Mashiach over the nation of Israel proper but not the International Commonwealth of Israel.

The International Commonwealth of Israel (the Administration of Mordecai; the Humble Man) will include both Messiah’s reign over the nation of Israel (Melekh Yisrael) and also His reign over all of the Gentile Nations of the world (Melekh HaGoyim).

Only one resurrected, glorified follower will assist the Messiah in His rule over the International Commonwealth of Israel and this Prince will not be one of the chosen Twelve Shlicihm. However, each one of the chosen Twelve Shlichim will be assigned a throne representing his rule over one of the Twelve Tribes. Regarding these royal appointments the Messiah has prophesied:

Lukas 22:29-30

וְאַתֶּם הֵם הָעֹמְדִים עִמִּי עַד־עַתָּה בְּנִסְיוֹנֹתָי׃ לָכֵן אֲנִי מַנְחִיל אֶתְכֶם הַמַּלְכוּת כַּאֲשֶׁר הִנְחִילַנִי אָבִי׃ לְמַעַן תֹּאכְלוּ וְתִשְׁתּוּ עַל־שֻׁלְחָנִי בְּמַלְכוּתִי וִישַׁבְתֶּם עַל־כִּסְאוֹת לִשְׁפֹּט אֶת־שְׁנֵים עָשָׂר שִׁבְטֵי יִשְׂרָאֵל׃

“You are the ones who have stood with Me in My trials. That is why I am letting you inherit the kingdom, just as My Father has let Me inherit it, so that you may eat and drink at My table in My kingdom and sit on thrones to judge the Twelve tribes of Yisra’el.”

The Messiah will begin His near-future thousand year reign on earth when He gloriously descends (returns) from heaven to earth a second time. The Jewish calendar day of the second coming of Messiah will occur on an unknown future Yom Kippur (in the fall, on Tishri 10, the last day of Yamim Noraim).

Therefore, on a yet future (presently) unknown day of Yom Kippur the Messiah will return to earth to put down Man’s rebellion against the Holy One, the Most High, and on that same day He will (finally-permanently) establish the Rule of God over all of the earth. At the time of Messiah’s second coming to the earth all of the nations and people of the earth will be in a state of complete chaos. This will be due to the seven years of “Jacob’s Trouble.”

As stated several times in this “Messiah in Purim” document this near future seven year period of time will be a time when the false-messiah will have inflicted his satanic oppressive rule over all of the earth.

At the end of this seven year period the second coming of the Messiah ben David will once and for all liberate the world from the oppressive control of the evil one (Satan) and his wicked puppet human rulers. On the day of the Messiah’s glorious appearance (triumphant return from the far country—heaven) the administration of the anti-messiah will be destroyed in a single day. Then will the Administration of the Holy Spirit (of Mordecai) and the Restoration of Israel begin.

On Nisan 1 in the spring-time, a mere one hundred sixty-seven days after Messiah’s return to earth on Yom Kippur in the fall, a new fourth Temple will be constructed and dedicated in Israel; for the previous third Temple in Jerusalem will have been destroyed in an earthquake at the middle of the seven year time of Jacob’s Trouble; never to be rebuilt again at the old site.

The Millennial Temple of Ezekiel:

The new Millennial Temple will be located in “Shiloh” in the center of a new sacred district of Jerusalem that will extend out (approximately) fifty by fifty miles. This sacred district will be in the form of a perfect square (exactly 25,000 by 25,000 reeds), extending out from Jerusalem in the south (at its base) to its northern boundary located at the ancient city of Shechem (modern Nablus; for more information cf. our document, the “Messiah in Rosh Hashanah II and Chanukkah II”).

For seven days (Nisan 1-7) the new Millennial Temple at Shiloh will be dedicated and on the eighth day (Nisan 8) the Messiah will be consecrated as the *High Priest-Prophet-King of Israel  and of all the World.

*Like the king of Righteousness (Malki-Tzedek, מַלְכִּי־צֶדֶק), the king of Salem (מֶלֶךְ שָׁלֵם-Melek Shalem), Messiah will be the Great High Priest (HaKohen HaGadol) of all of the families, nations and peoples of the world. Not just Israel. Like the king of Righteousness, the king of Salem, Messiah will be senior in rank to father Abraham, Isaac, Jacob, Joseph, Aaron, Moses, David and all Twelve of the Patriarchs of Israel’s twelve tribes. Like the king of Righteousness, the king of Salem, therefore, Messiah’s priestly office is senior to that of father Abraham and all of his offspring; including all of our kings, prophets and priests of the tribe of Levi.

Messiah and His (Mordecai-like) Co-Regent:

In addition to the Twelve Shlichim “who eat and drink at the table of Messiah in His kingdom” (i.e. each one is treated as a Sar-Prince) and sits on a throne judging the Twelve Tribes, there is yet another ruler-prince who acts as the Co-Regent of Messiah. We know that this additional Prince will assist the Messiah in His rule over not just Israel proper but over all of the Gentile Nations, the Commonwealth of Israel.

Who is this Prince who is honored to rule beside the Mashiach in the Golden Age of Israel?

We know that this additional Prince is not the resurrected-glorified King David because there will be but one David ruling over all Israel in the messianic kingdom and that will not be King David. The Ruler of All Men (HaMoshel l’chol Adam) will be Messiah ben David. Ha-Mashiach is the Son of David who is greater than His ancestor David. The Mashiach, who is Lion of the tribe of Judah, will rule over all of humankind from the throne of David.

The resurrected-glorified King David:

Therefore, father David (in his resurrected glorified form) will not be acting as a King or as a Prince over Israel and the world. The  Prince in view here is a special administrative assistant-judge and worship leader over Israel from a different tribe than Judah. So if father David is not this special Prince what esteemed role shall he be performing in the messianic kingdom?

Father David will be counted among the special Seven Fathers of Israel; the Seven Shepherds.

The resurrected-glorified King David, therefore, in the messianic Golden Age of Israel, will be one of the most honored patriarchs who will be acting as spiritual fathers (sages, hosts: cf. mitzvot regarding the incredible importance of the practice of hospitality in the kingdom of God) to all of His Jewish and Gentile peoples and families of the earth (cf. our series, “Messiah in Sukkot“). Therefore, the Co-Regent who rules  at Messiah ben David’s side will not be father David.

So, if David is not our Messiah’s Co-Regent who is?

The Co-Regent must be from the “little” (צָעִיר -tza’ir, literally meaning “youngest,” “least,” “last in order,” and figuratively: “humble”) tribe of Benjamin. A Sar-Prince from the tribe of Benjamin will rule at Messiah ben David’s “side.” And the name of this Prince is:

*Sha’ul (Paul) ben Yehonatan ben Benyamin.

אַחֲרֵי כֻּלָּם נִרְאָה גַּם אֵלַי, אֲנִי, הָאַחֲרוֹן, אֲשֶׁר כְּנֵפֶל אֲנִי; שֶׁכֵּן אֲנִי הַפָּחוּת בַּשְּׁלִיחִים וְאֵינֶנִּי רָאוּי לְהִקָּרֵא שָׁלִיחַ מִשּׁוּם שֶׁרָדַפְתִּי אֶת קְהִלַּת אֱלֹהִים.פ

*The last (הָאַחֲרוֹן) and the least (הַפָּחוּת) of all the Shlichim is me] “And last of all, as to one born late, He (the resurrected, glorified Messiah) also appeared to me.  For I am the least of the shlichim (sent ones) and not fit to be called a shaliach (sent one) because I persecuted the Assembly (קְהִלַּת) of the Almighty One (אֱלֹהִים-Elohim).”

The Prince of all Israel and the Commonwealth of Israel:

The person who will rule by the side of Messiah as His Co-Regent in the Kingdom of God must be a member of the tribe of Benjamin and he must be a direct descendant of the “First” Prince of the nation of Israel. Therefore, the first king of Israel was Sha’ul. The First Prince of the nation of Israel, the son of King Sha’ul (מלך שאול, בן קיש בן בנימין) and the heir to his father’s royal status was Prince Jonathan (Yehonatan).

The first Prince among the shlichim who will rule by the side of the Messiah in the Golden Era of the fully restored Israel must be:

*A direct descendant of Yehonatan ben Sha’ul ben Benyamin.

*This is so because of a special everlasting covenant that was made between the House of David ben Judah and the House of Jonathan ben Benjamin. The Prophet-King David prophesies of the fulfillment of this perpetual covenant between the Houses of Benjamin and Judah when he says (cf. Psalm 68:27ff.):

שָׁם בִּנְיָמִן צָעִיר רֹדֵם שָׂרֵי יְהוּדָה רִגְמָתָם שָׂרֵי זְבֻלוּן שָׂרֵי נַפְתָּלִֽי׃

There [in the messianic kingdom] is Benyamin, the Little One (צָעִיר-small, little, the youngest: from the root, “to grow small,” צָעַר) ruling them, the princes of Judah in their throng, the princes of Zebulun, the princes of Naphtali.

Yehonatan ben Benyamin rules at the side of David ben Yehudah:

In the past history of Israel it is the tribe of Benjamin that has ruled at the “side” of the tribe of Judah. Similarly, in the Davidic dynasty reign of Messiah ben David ben Judah it is the royal descendant(s) of Jonathan the Benjamite that must rule at the side of the Messiah ben David, ben Judah.

The covenant of David and Jonathan has a continuing influence upon Israel and the world today and in the future because this covenant is binding on all the descendants of King David and all of the descendants of Prince Jonathan “forever.” Therefore, the Covenant of David and Jonathan is binding forever in its affect upon the Messiah and His kingdom rule (cf. 1, 2, 3, 4, 5 , 6, 7, 8, 9):

וַיְהִי כְּכַלֹּתֹו לְדַבֵּר אֶל־שָׁאוּל וְנֶפֶשׁ יְהֹונָתָן נִקְשְׁרָה בְּנֶפֶשׁ דָּוִד ויאהבו יְהֹונָתָן כְּנַפְשֹֽׁו׃ וַיִּקָּחֵהוּ שָׁאוּל בַּיֹּום הַהוּא וְלֹא נְתָנֹו לָשׁוּב בֵּית אָבִֽיו׃ וַיִּכְרֹת יְהֹונָתָן וְדָוִד בְּרִית בְּאַהֲבָתֹו אֹתֹו כְּנַפְשֹֽׁו׃ וַיִּתְפַּשֵּׁט יְהֹונָתָן אֶֽת־הַמְּעִיל אֲשֶׁר עָלָיו וַֽיִּתְּנֵהוּ לְדָוִד וּמַדָּיו וְעַד־חַרְבֹּו וְעַד־קַשְׁתֹּו וְעַד־חֲגֹרֹֽו׃ וַיֵּצֵא דָוִד בְּכֹל אֲשֶׁר יִשְׁלָחֶנּוּ שָׁאוּל יַשְׂכִּיל וַיְשִׂמֵהוּ שָׁאוּל עַל אַנְשֵׁי הַמִּלְחָמָה וַיִּיטַב בְּעֵינֵי כָל־הָעָם וְגַם בְּעֵינֵי עַבְדֵי שָׁאֽוּל׃

Now it came about when he had finished speaking to Sha’ul, that the soul of [Sar-Prince] Yehonatan was knit to the soul of David, and Yehonatan loved him as himself. Sha’ul took him that day and did not let him return to his father’s house. Then Yehonatan made a covenant with David because he loved him as himself. Yehonatan stripped himself of the robe that was on him and gave it to David, with his armor, including his sword and his bow and his belt. So David went out wherever Sha’ul sent him, and prospered (he acted wisely); and Sha’ul set him over the men of war. And it was pleasing in the sight of all the people and also in the sight of Sha’ul’s servants.

וַיְדַבֵּר שָׁאוּל אֶל־יֹונָתָן בְּנֹו וְאֶל־כָּל־עֲבָדָיו לְהָמִית אֶת־דָּוִד וִיהֹֽונָתָן בֶּן־שָׁאוּל חָפֵץ בְּדָוִד מְאֹֽד׃

Now Sha’ul told Yehonatan his son and all his servants to put David to death. But Yehonatan, Sha’ul’s son, greatly delighted in David.

וַיִּשָּׁבַע עֹוד דָּוִד וַיֹּאמֶר יָדֹעַ יָדַע אָבִיךָ כִּֽי־מָצָאתִי חֵן בְּעֵינֶיךָ וַיֹּאמֶר אַל־יֵֽדַע־זֹאת יְהֹונָתָן פֶּן־יֵֽעָצֵב וְאוּלָם חַי־ה’ וְחֵי נַפְשֶׁךָ כִּי כְפֶשַׂע בֵּינִי וּבֵין הַמָּֽוֶת׃

Yet David vowed again, saying, “Your father knows well that I have found favor in your sight, and he has said, ‘Do not let Yehonatan know this, or he will be grieved.’ But truly as Adonai lives and as your soul lives, there is hardly a step between me and death.”

אִם־כֹּה יֹאמַר טֹוב שָׁלֹום לְעַבְדֶּךָ וְאִם־חָרֹה יֶֽחֱרֶה לֹו דַּע כִּֽי־כָלְתָה הָרָעָה מֵעִמֹּֽו׃

If he says, “It is good,”  your servant will be safe; but if he is very angry, know that he has decided on evil.

וְלֹא אִם־עֹודֶנִּי חָי וְלֹֽא־תַעֲשֶׂה עִמָּדִי חֶסֶד ה’ וְלֹא אָמֽוּת׃ וְלֹֽא־תַכְרִת אֶֽת־חַסְדְּךָ מֵעִם בֵּיתִי עַד־עֹולָם וְלֹא בְּהַכְרִת ה’ אֶת־אֹיְבֵי דָוִד אִישׁ מֵעַל פְּנֵי הָאֲדָמָֽה׃ וַיִּכְרֹת יְהֹונָתָן עִם־בֵּית דָּוִד וּבִקֵּשׁ ה’ מִיַּד אֹיְבֵי דָוִֽד׃ וַיֹּוסֶף יְהֹֽונָתָן לְהַשְׁבִּיעַ אֶת־דָּוִד בְּאַהֲבָתֹו אֹתֹו כִּֽי־אַהֲבַת נַפְשֹׁו אֲהֵבֹֽו׃

If I am still alive, will you not show me the loving-kindness of Adonai (ה’ חֶסֶד-Grace of Adonai) that I may not die? You shall not cut off your loving-kindness from my house forever, not even when Adonai cuts off every one of the enemies of David from the face of the earth.” So Yehonatan made a covenant with the house of David, saying, “May Adonai require it at the hands of David’s enemies.” Yehonatan made David vow again because of his love for him, because he loved him as he loved his own life.

וְהַדָּבָר אֲשֶׁר דִּבַּרְנוּ אֲנִי וָאָתָּה הִנֵּה ה’ בֵּינִי וּבֵינְךָ עַד־עֹולָֽם׃

“As for the agreement (literally word) of which you and I have spoken, behold, Adonai is between you and me forever.”

כִּי כָל־הַיָּמִים אֲשֶׁר בֶּן־יִשַׁי חַי עַל־הָאֲדָמָה לֹא תִכֹּון אַתָּה וּמַלְכוּתֶךָ וְעַתָּה שְׁלַח וְקַח אֹתֹו אֵלַי כִּי בֶן־מָוֶת הֽוּא׃

[Enraged by the covenant of Yehonatan with David, King Sha’ul speaks:] “For as long as (all the days which) the son of Jesse [David] lives on the earth, neither you nor your kingdom will be established. Therefore now, send and bring him to me, for he must surely die.”

הַנַּעַר בָּא וְדָוִד קָם מֵאֵצֶל הַנֶּגֶב וַיִּפֹּל לְאַפָּיו אַרְצָה וַיִּשְׁתַּחוּ שָׁלֹשׁ פְּעָמִים וַֽיִּשְּׁקוּ אִישׁ אֶת־רֵעֵהוּ וַיִּבְכּוּ אִישׁ אֶת־רֵעֵהוּ עַד־דָּוִד הִגְדִּֽיל׃ וַיֹּאמֶר יְהֹונָתָן לְדָוִד לֵךְ לְשָׁלֹום אֲשֶׁר נִשְׁבַּעְנוּ שְׁנֵינוּ אֲנַחְנוּ בְּשֵׁם ה’ לֵאמֹר ה’ יִֽהְיֶה בֵּינִי וּבֵינֶךָ וּבֵין זַרְעִי וּבֵין זַרְעֲךָ עַד־עֹולָֽם׃ פ וַיָּקָם וַיֵּלַךְ וִיהֹונָתָן בָּא הָעִֽיר׃

When the lad was gone [a secret signal that it was time for David to come out of hiding to communicate with Yehonatan, cf. vss. 18-22], David rose from the south side and fell on his face to the ground, and bowed three times. And they kissed each other and wept together, but David wept the more. Yehonatan said to David, “Go in safety, inasmuch as we have sworn to each other in the name of Adonai, saying, Adonai will be between me and you, and between my (seed) descendants and your (seed) descendants forever.’” Then he rose and departed, while Yehonatan went into the city.

וַיַּרְא דָוִד כִּֽי־יָצָא שָׁאוּל לְבַקֵּשׁ אֶת־נַפְשֹׁו וְדָוִד בְּמִדְבַּר־זִיף בַּחֹֽרְשָׁה׃ וַיָּקָם יְהֹונָתָן בֶּן־שָׁאוּל וַיֵּלֶךְ אֶל־דָּוִד חֹרְשָׁה וַיְחַזֵּק אֶת־יָדֹו בֵּאלֹהִֽים׃וַיֹּאמֶר אֵלָיו אַל־תִּירָא כִּי לֹא תִֽמְצָאֲךָ יַד שָׁאוּל אָבִי וְאַתָּה תִּמְלֹךְ עַל־יִשְׂרָאֵל וְאָנֹכִי אֶֽהְיֶה־לְּךָ לְמִשְׁנֶה וְגַם־שָׁאוּל אָבִי יֹדֵעַ כֵּֽן׃ וַיִּכְרְתוּ שְׁנֵיהֶם בְּרִית לִפְנֵי ה’ וַיֵּשֶׁב דָּוִד בַּחֹרְשָׁה וִיהֹונָתָן הָלַךְ לְבֵיתֹֽו׃

Now David became aware (saw) that Sha’ul had come out to seek his life while David was in the wilderness of Ziph at Horesh. And Yehonatan, Sha’ul’s son, arose and went to David at Horesh, and encouraged him (strengthened his hand) in the Almighty One. Thus he said to him, “Do not be afraid, because the hand of Sha’ul my father will not find you, and you will be king over Israel and I will be next (מִשְׁנֶה-mishneh; second in order and rank) to you; and Sha’ul my father knows that also.” So the two of them made a covenant before Adonai; and David stayed at Horesh while Yehonatan went to his house.

The Administration of the Holy Spirit:

Yehonatan ben Sha’ul ben Benyamin’s full name means: The “Son of My Right Hand Asked for the Gift of Adonai.”

The Gift being given by God here is the “New Heart” of the Spirit of Chesed, Chen and Emet (loving-kindness, grace, and truth). The Administration of the New Heart that never fails is the Administration of the Spirit of Holiness (symbolized in the latter-day meaning of the historic Administration of Mordecai whose name means Little Man (the Humble Man); and whose second administration rule is extended to include the rule of the Gentiles; as well as our people the Yehudim (Jews).

The covenant of eternal friendship between David and Yehonatan (Gift of God) was witnessed to and ratified by God Himself.

This irrevocable covenant foreshadows the New Covenant of the Administration of the Holy Spirit (cf. Brit Chadashah) that God our Father is presently establishing between His elect nation (Israel) and Himself. The many meanings  of Paul’s full name identify him as being the chosen resurrected-glorified Benjamite and son of Jonathan that will one day in the future rule by the side of the (glorified, immortal) Messiah ben David. Like Mordecai’s assigned Persian name, Paul’s Latin (Roman) name means, “Little” (Humble One; i.e. Humility). As already stated this meaning of Humility, Littleness (being the Youngest) is an apt description of the the tribe of Benjamin; who was the youngest of the Twelve Patriarchs of our Twelve Tribes.

The Mordecai to come: the Prince who rules by Messiah’s side:

The Prince (co-regent) is Paul  who was taught for three years in the Arabian desert by the glorified Messiah Yeshua ben David.

Sha’ul-Paul’s new name assigned by the Messiah meansAsked for Humility.” Sha’ul the “Little One” is the only Prince who is not counted among the Twelve Sent Ones who are destined to rule over the Twelve Tribes of Israel in the (soon to come) golden era of the messianic age. Sha’ul-Paul refers to himself as one who was “untimely” born.

Therefore, Paul is saying he was not spiritually re-born at the right time (at the time of Messiah’s first earthly appearance) and among the elect shlichim (chosen, select emissaries of the Messiah) he was born last.

Sha’ul the Benjamite, Son of Jonathan was reborn from above,  was Indwelt by the Holy Spirit, after the Messiah’s earthly ministry had already been completed and after the “day” that the initial outpouring of the Holy Spirit in Israel had already occurred (on the day of the Feast of Shavuot).

The last has become the first:

In Paul’s thinking, in comparison to his fellow shlichim (chosen, select emissaries of the Messiah), he was the “least” qualified to rule at Messiah’s side on the day when the Messiah would gloriously return to earth (a second time). Nevertheless, Sha’ul is the one elect shaliach (שליח‎‎-emissary) who was chosen by Avinu Shebashamayim to rule by the side of His Beloved Son, the Messiah ben David.

Therefore, shortly after his encounter with the Lord of Glory (אֲדוֹן הַכָּבוֹד) Rabbi Sha’ul-Paul ben Benyamin (literally, “Asked for [the Little One} Humility, Son of the [My] Right Hand”) was taught one-on-one for three years in the Arabian desert by the Rabbi of Heaven (1, 2, 3, 4):

Paul, unlike the other Twelve Shlichim was taught by the ascended-glorified Messiah.

In the Book of the Unveiling (Hitgallut) the Messiah reveals Himself to be God dwelling in a glorified human form. Messiah is the One who is the Alef and the Tav.

אֲנִי הָאָלֶף אַף אֲנִי הַתָּו, נְאֻם ה’ אֱלֹוהִים, הַהֺוֶה וְהָיָה וְיָבוֹא, אֱלֹהֵי צְבָאוֹת.  פ

“I am the Alef and the Tav,” says Adonai Elohim, “who is and who was and who always shall be [Unchanging], the Elhi Tseva’ot (God of Hosts).”

The obedient-last Adam ben HaElohim (the first Adam ben HaElohim failed us) is our Redeemer. The Messiah is our sacrifice (Korban Pesach) that removes our (Israel’s) sin and replaces it with the righteousness of our Righteous Father. He gave ‘atonement’ for our (Israel’s) sin on a tree configured in the ancient (Hebrew) Jewish Sign of the Tav; the sign of God’s redemption and ownership of redeemed Israel; and of all those Gentiles who believe on His Name. Therefore, god our Father took on the form of a second Adam Ha-Elohim so that He might be our *Redeemer and Savior:

*Only the form of a “man” could legally fulfill the sacred function of being our Savior and Redeemer.

*This is why Adonai claims to actually be our Savior and our Redeemer. It is our Father in heaven who has saved us. It is His very own life that Indwells the Messiah. The Son is Indwelt with the very Spirit of God our Father! Only our Father in heaven, who is an eternal living Spirit and not a man, Indwelling the last Adam Ha-Elohim could cleanse us from our sins and once cleansed, restore to us the immeasurable (eternal) blessing of His Indwelling Presence.

Therefore, in His Divine foreknowledge (1, 2, 3, 4, 5, 6, 7) the Holy One has always known that only He possesses the power and virtue necessary to overcome the evil one and the insurmountable obstacles that all humankind faces in its need for one of our own (a perfect man) to become our Savior and Redemer. Therefore, God humbled Himself (chen, chanan), literally the strong one stooped down to help the weak, and took upon Himself the lowly form of a second, and final Adam Ha-Elohim. Our Holy Father (האב הקדוש שלנו) did this so that there would be for us a Savior who would bring us cleansing for our sins, redemption for our souls, and victory over death; for all who would believe (מֵֽאָדָ֤ם הָעִיר֙-from the village of Adam; באדם-in Adam; i.e. all of believing humankind) going back to the first Adam. Therefore, it is written (Isaiah 49:26b):

כִּֽי־יִצְעֲקוּ אֶל־ה’ מִפְּנֵי לֹֽחֲצִים וְיִשְׁלַח לָהֶם מֹושִׁיעַ וָרָב וְהִצִּילָֽם׃

For they will cry to Adonai (ה’) because of oppressors, and He will send them a Savior (yasha’-יָשַׁע) and a Champion (great one, rav-רַב), and He will deliver (natsal-נָצַל) them.

וְיָדְעוּ כָל־בָּשָׂר כִּי אֲנִי ה’ מֹֽושִׁיעֵךְ וְגֹאֲלֵךְ אֲבִיר יַעֲקֹֽב׃

“And all flesh will know that I, Adonai, am your Savior (yasha’-יָשַׁע) and your Redeemer (go’el-גֹאֲלֵ), the Mighty One of Ya’akov.”

Messiah is the first and the last, the beginning and the end, the One who was, who is, who always will be (immutable, ineffable, unchanging). Although the Messiah is a Man the fullness of the Divinity of Elohim Avinu (God our Father) dwells in Him bodily. Messiah is the MemraHaDavar who came out of His invisible dwelling-place in eternity to visibly dwell among us in a mortal human form, so that He might legally become our Champion, Deliverer, Savior, and Redeemer. In His present and future form Messiah is gloriously appearing to us accompanied by the brilliant light of the Shekinah of the Holy One. In His second coming Messiah will gloriously appear to humankind as an immortal-glorified human being (Bethel-the dwelling place is a man. ELOHIM-Bethel (cf. father Jacob’s Dream), the One Indwelling the man, He alone is God!

Therefore, Paul (the little one) was not taught by the mortal pre-resurrected Messiah Yeshua but by the post-resurrected, ascended, immortal, glorified Messiah. He was taught by the Indwelling Presence of the Holy One. This means that the extraordinary spiritual knowledge that Rabbi Paul exhibited in his writings in the HaBrit HaChadashah did not originate from him but his inspiration came solely from the Spirit of the Holy One who forever Indwells the body of our beloved brother, the glorified Messiah of Israel and of the whole world.

The veiled and unveiled revelation of Messiah:

Our brother the Messiah is where (הַמָּקֹום–Ha-Makom, The Place) our Father God has cloaked-veiled Himself in a glorified human form. What is the better dwelling place for Avinu Shebashamayim? His dwelling in the Shekinah (שכינה‎‎) Glory Cloud or His dwelling in the perfect man, our brother, the Messiah? Both are important. But the greater glory to God occurred when He took the form of one of His children and dwelt among us. For this reason God our Father has twice been glorified. Therefore, He has said:

אבי, פאר את שמך!” אז יצא קול מן השמים ואמר: “כבר פארתי ושוב אפאר.” פ.”

[The Messiah first said:] “My Father, glorify Your name!” Then a Voice came out of heaven: “I have both glorified it, and will glorify it again.”

This Indwelling (from שְׁכֹּן-shekon, שָׁכַן-shakan) of the Messiah is a precedent for the Indwelling of the Holy One in all of redeemed humankind (Israel and the Commonwealth of Israel). The abiding, Indwelling Presence of the Holy One occurred in the first Adam. He was at the first like the Messiah, a ben Ha-Elohim. However,  when the first Adam sinned the Presence ceased to abide within his (Adam’s spirit). In a wonderful way the glory of the Holy One rested “upon” our father *Rabbeinu Mosheh. All of the Divine Presence did not Indwell Mosheh, however, he was a prophetic “type” of the Messiah; in whom all of the Presence of the Godhead dwells bodily.

*After the Holy One revealed Himself to Moses he wore a veil to symbolically prophecy that in the time of Messiah’s first appearance all of the glory of God would rest within and upon him; and be manifest through him. Yet, his own people (Israel) would fail to recognize him.

Therefore, In the case of the unbelieving, the Divine Presence that Indwells the Messiah is “veiled” to them. In this case the ruler of this world (the evil one) has blinded the minds of the unbelieving so that they might not see the saving and redeeming light of the glory of God that is uniquely resident within our Messiah who is the Image (Tselem Elohim) of the God of the Beginning.

In contrast to the unbelieving Yehudim, we Messianic Jews have exercised emunah (faith) in the Messiah, therefore, we are the “unveiled” ones. Through the aid of the Holy Spirit our unveiled eyes and regenerated Jewish hearts, souls, and minds can actually “see” the true identity of our Tzaddik (Righteous One) who now is seated at the right hand (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12) of our Father in Heaven. Soon, we pray, Ha-Mashiach will come down from heaven and return to Israel in great glory. We pray you (all Israel) may see the glorious Face of Messiah the Savior of all humankind (HaMoshia l’chol Adam). For when we (all Israel) see together through the face of the Messiah the beautiful (reflected), glorious Face of our Father who dwells in heaven (Avinu Shebashamayim) we shall be transformed (as a nation and as a people). We attest that this is true. For we (the remnant of Israel) have already “seen” from within our spirits His Face. However, we expectantly await the time when all Israel shall see Him. So we must ask you are fellow Yehudim, “Have you seen Him?” If so you already see for yourself what we see:

We see the beautiful brilliant light of the Holy One shining in complete fullness through the eyes of His Beloved Son and our Messiah. 

When those eyes of fire are looking at us (Israel), we are are seeing the Face of the Father, and not just the face of a man.

הָאֱלֹהִים הָאוֹמֵר “יוֹפַע אוֹר מֵחֺשֶׁךְ” הוּא הִגִּיהַּ אוֹר בְּלִבֵּנוּ לְהָאִיר דַּעַת עַל־אוֹדוֹת כְּבוֹד אֱלֹהִים אֲשֶׁר בְּפָנָיו שֶׁל הַמָּשִׁיחַ.  פ

“For God, who said, ‘a Light shall shine out of darkness,’ is the One who has shone in our hearts to give the Light of the knowledge of the glory of God in the face of Ha-Mashiach.”

Therefore, the Spirit of the Holy One came to us in the form of His Son the lowly carpenter. If you have seen the face of the son, you have seen the Face of our Father God. If you look deep into the eyes of the Messiah you will see the loving eyes of the Great Shepherd, who knows all of us (Israel) by name and loves us. For Abba Avinu knows personally every member of His beloved family {Israel} by name (i.e. by nation, tribe, family, and individual identity).

The Prince who administers an international ministry:

The Sar-Prince Sha’ul-Paul ben Yehonatan ben Benyamin (literally, “Asked for Humility Gifted [Given] by Son of [My] Right Hand”) was given a special international ministry in the past.

In the future role of Sha’ul-Paul (Asked for Humility) in the messianic kingdom he will minister once again to the God fearing Gentiles (Fearers of the Name) in a manner unlike that of any of the other chosen Twelve Shlichim. Sha’ul will also function as a special worship leader as a representative of the family of Yehonatan (his descendants), all the people of Israel, and all of the Gentiles of the world.

Throughout the entire life of the kingdom of God His glorified servant Paul will be Messiah’s international co-regent and act as a worship leader. The Little Prince will perform his royal duty of continuing to study at the feet of the Rabbi of Heaven and with the help of the priests and Levites he will be a Servant-leader to all of the nations and peoples and families of the world in the worship of God.

The Covenant of Chesed-Ahavah (Love):

Sha’ul loved his own Jewish brethren so much that he said like our father Moses that if the Holy One would have allowed it he would be willing to be eternally accursed for our sake.

It could be said that the selection by Avinu Shebashamayim of Sha’ul as Messiah’s co-regent makes abundant sense considering the exemplary acts of devotion of the Little One on Messiah’s behalf; this includes both his intense love for our nation and people of Israel; and his inspiring life-long, zealous, self-sacrificing efforts to bring the light of Adonai Tzidekenu (God our Righteousness) to the lost gentiles of the world.

“Little” is the literal meaning of the Latin-Gentile name Paulus. The name Paulus derives from the Latin adjective meaning “small” and “humble.” Paulus is an appropriate name for a Jew who is destined to one day rule by the Mashiach’s side over all of the gentile peoples and nations of the world. The assigned name “Small-Humble One” makes even more sense when one considers what God asks of redeemed Israel and the Commonwealth of Israel (Micah 6:8):

He has told you, O man (race of Adam), what is good (tov-טוֹב);
And what does Adonai require of you
But to do justice (mishpat-מִשְׁפָּט), to love kindness (checed-חֶסֶד),
And to walk humbly (tzana’-צָנַע) with Eloheikha?

However, as wonderful as Paul’s sacrifices were on behalf of the Messiah, it is not principally because of his personal piety that Sha’ul-Paul was chosen to be the Prince of Israel and the future co-regent of Messiah’s rule over all of the nations and peoples of the world.

Sha’ul-Paul was chosen to rule do due to the special covenant that was made between David ben Yehudah and Yehonatan ben Benyamin.

Due to the Covenant of Jonathan and David which is a perpetual covenant of the Love of God only Paul (literally the “little one”) of the Tribe of Benjamin will alone be allowed to eat in the East Gate of the outer court of the future Millennial Temple.

This great honor extended to Sha’ul-Paul (“Ask for Humility”) refers to the sharing of the fellowship offering that the Jewish worshipers of God eat when we have offered our memorial sacrifices to Him (cf. Leviticus 7:15-21). Therefore, in the future Millennial Temple the Benjamite Prince Sha’ul-Paul will enter the gate complex from the outer court to fulfill his duties as the “first” among Princes and the Co-Regent of Israel and the Commonwealth of Israel. No one else will be allowed this privilege.

In this (yet future) special treatment of the Sar-Prince appointed by our Father in Heaven (God is the actual overseer of the Covenant between the House of David and the House of Jonathan) it is obvious that the intent of God is to venerate His Covenant of Checed-Ahavah (Loving-Kindness, Love) that is introduced first in its prophetic form in the royal alliance and intimate friendship that existed between Prince Yehonatan ben Benyamin and the future king of Israel, David ben Judah.

Therefore, this Covenant of Checed-Ahavah instituted by the Holy One on David and Jonathan’s behalf lives on throughout eternity.

This Divinely inspired royal love for the Greater Son of David that is so pleasing to the Holy One is illustrated in the life of Sar Yehonatan and in the lives of his renown descendants the Co-Regent Mordecai, Queen Esther, and the most famous Benjamite of them all, the (yet future) glorified, immortal co-regent Sha’ul-Paul; who is the chosen royal heir to Prince Jonathan’s coveted most honored placement at the side of Messiah Yeshua when He rules from His ancestor David’s throne; after He returns in glory from heaven to earth a “second time.”

The Prince’s Portion:

שָׁם בִּנְיָמִן צָעִיר רֹדֵם שָׂרֵי יְהוּדָה רִגְמָתָם שָׂרֵי זְבֻלוּן שָׂרֵי נַפְתָּלִֽי׃

There is Benyamin, the smallest (צָעִיר-literally the “little one”), their ruler (רֹדֵם-rodem),
The princes of Yehudah in their throng,
The princes of Zebulun, the princes of Naphtali.

The Humble Prince (literally, “Asked for Little;” i.e. Sha’ul-Paul) and the rest of his royal family that are direct descendants of the royal line of *Sar Yehonatan will be allotted a special portion of land that borders on each side of the area formed by the approximately fifty mile square area that includes the northern sacred district (40 x 50 miles) of Yerushalayim and the southern city of Yerushalayim (10 x 50 miles). The Little-Humble Prince’s portion of land will extend on the east side to the Jordan River and on the west side to the Mediterranean Sea.

*This land that is allotted to the descendants of Yehonatan is a separate allotment from the land that will be given to the tribe of Benyamin. The main body of the descendants of Benjamin will be ruled by over by the youngest member of the the Twelve Shlichim, who has become the spiritual elder of all Israel, the beloved talmid, Yochanan ben Zebedee ben Yehonatan ben Benyamin).


וְעָשָׂה הַנָּשִׂיא בַּיֹּום הַהוּא בַּעֲדֹו וּבְעַד כָּל־עַם הָאָרֶץ פַּר חַטָּֽאת׃ וְשִׁבְעַת יְמֵֽי־הֶחָג יַעֲשֶׂה עֹולָה לַֽ ה’ שִׁבְעַת פָּרִים וְשִׁבְעַת אֵילִים תְּמִימִם לַיֹּום שִׁבְעַת הַיָּמִים וְחַטָּאת שְׂעִיר עִזִּים לַיֹּֽום׃ וּמִנְחָה אֵיפָה לַפָּר וְאֵיפָה לָאַיִל יַֽעֲשֶׂה וְשֶׁמֶן הִין לָאֵיפָֽה׃

On that day the prince (ha-nasi, “one lifted up,” נָשִׂיא) shall provide for himself [as a memorial offering] and all the people of the land a bull for a sin offering. The seven days of the feast he shall provide as a burnt offering to Adonai seven bulls and seven rams without blemish on every day of the seven days, and a male goat daily for a sin offering. He shall provide as a grain offering an ephah with a bull, an ephah with a ram and a hin of oil with an ephah.

During the seven days of Pesach the Sar Sha’ul-Paul ben Yehonatan ben Benyamin will provide the [memorial] sacrifices for that annual sacred observance (Ezekiel 45:22-24). The people will eat bread made without yeast (without chametz). Sar Sha’ul-Paul ben Yehonatan will make a sin offering for himself (as a memorial to the once-in-eternity sacrifice of the Mashiach). This sacrifice will be a memorial offering that is made in honor of the Messiah as a remembrance of His sacrifice for sin (1, 2).

The animal sacrifices at the Millennial Temple, therefore, will not function as a substitute for or be an addition to the once-in-eternity sacrifice of Messiah. These Temple sacrifices are only made as a memorial to the atoning death of the Messiah, who is our Korban Pesach forever.

The sacrifices of the Millennial (fourth) Temple will function as a memorial illustration-reenactment of Messiah’s sacrifice. Messiah our Redeemer offered up His life as a sacrifice for our sin on the accursed tree that was configured in the ancient sign of the Tav. This repeated memorial reenactment of Messiah’s once-in-eternity sacrifice for our sin will be made so that every believing Messianic Jew and converted Gentile living in the future International Commonwealth of Israel will be made to remember something of the horrible burden that our sins have inflicted on the Righteous Father (אָבִי הַצַּדִּיק), in that He had to sacrifice His own precious Son on the accursed tree to deliver us from our sins and save us from His eternal judgment.

Three Memorial Feasts:

In the future Golden Age of Restored Israel there will only be “three memorial feasts” that will be observed in the Messianic Kingdom.

Memorial #1.  The new Rosh Hashanah II (New Year) and Chanukkah II will be observed in the spring on the first day of Nisan: the Tishri (fall) observance of the old Rosh Hashanah will be replaced by the Nisan (spring) new Rosh Hashanah II observance; and the annual Chislev (winter) Chanukkah dedication of the Temple will be replaced by the annual Nisan (spring) Chanukkah II dedication (cleansing) of the Temple (cf. “Messiah in Rosh HaShanah II and Chanukkah II”).

Memorial #2.  Pesach (and Chag HaMatzot) will be celebrated on the days of Nisan 14-21.

Memorial #3.  In the fall the International Feast of Sukkot will be observed in Israel (the mother nation) from Tishri 15-21. This means the previous feasts of Shavuot, Rosh Hashanah I (in the fall), Yom Teruah, Yom Kippur, Shemini Atzeret, Simchat Torah, Chanukkah I, and Purim will no longer be observed. These festivals will no longer be observed because their purpose for existing will completely be fulfilled at the Second Coming of Messiah.

Rabbi Sha’ul’s Testimony as a former Prosecutor for the Sanhedrin:

אמר אגריפס אל שאול: “נתן לך ללמד זכות על עצמך.” הושיט שאול את ידו והחל להגן על עצמו: “המלך אגריפס, חושב אני את עצמי למאשר על שאני מגן על עצמי לפניך היום בענין כל מה שיהודים אחדים מאשימים אותי, ביחוד משום שאתה בקי בכל המנהגים והשאלות שבקרב היהודים. לפיכך מבקש אני ממך לשמע אותי בארך-רוח. ובכן, כל היהודים יודעים את דרכי חיי מתקופת נעורי, מראשית ימי מגורי בקרב עמי בירושלים. הם הכירוני מתחלה – אם יאותו להעיד – ויודעים שחייתי כפרוש על-פי הכת האדוקה ביותר של דתנו. ועכשו אני עומד למשפט על תקות ההבטחה שהבטיח אלהים לאבותינו, הבטחה אשר שנים-עשר שבטינו מקוים להגיע להגשמתה בעבדם את אלהים בדבקות יומם ולילה. על-דבר התקוה הזאת, המלך אגריפס, יש יהודים המאשימים אותי. מדועתחשבו לדבר לא יאמן שאלהים מחיה מתים? אכן אני עצמי חשבתי כי מחובתי לעשות דברים רבים נגד שם ישוע מנצרת, מה שגם עשיתי בירושלים. קדושים רבים כלאתי בבתי כלא, על-פי הסמכות שקבלתי מאת ראשי הכהנים, וכאשר הוצאו להורג הצבעתי עם המחיבים. פעמים רבות, בכל בתי הכנסת, הענשתי אותם ודחקתי בהם לגדף את שמו, ובשצף זעמי עליהם רדפתי אותם אפלו עד ערים מחוץ לארץ.  פ

Then Agrippa said to Sha’ul (Paul), “You may speak in your defense.” So Sha’ul (Paul), gesturing with his hand, started his defense: “I am fortunate, King Agrippa, that you are the one hearing my defense today against all these accusations made by the Jewish leaders, for I know you are an expert on all Jewish customs and controversies. Now please listen to me patiently! “As the Jewish leaders are well aware:

I was given a thorough Jewish training from my earliest childhood among my own people and in Yerushalayim.

If they would admit it, they know that I have been a member of the Prushim (the Separated Ones), the strictest sect of our religion. Now I am on trial because of my hope in the fulfillment of the Almighty’s promise made to our ancestors. In fact, that is why the twelve tribes of Israel fervently worship God night and day, and they share the same hope I have. Yet, your Majesty, they accuse me for having this hope! Why does it seem incredible to any of you that God can revive (resurrect) the dead? “I used to believe that I ought to do everything I could to oppose the very name of Yeshua from Nazaret. Indeed, I did just that in Yerushalayim. Authorized by the Rashei Hakohanim (ראשי הכהנים-leading priests), I caused many believers there to be sent to prison. And I cast my vote against them when they were condemned to death. Many times I had them punished in the synagogues to get them to curse Yeshua. I was so violently opposed to them that I even chased them down in foreign cities.

“One day about noon…”

הלכתי לשם כך לדמשק עם סמכות ורשות מטעם ראשי הכהנים. והנה, אדוני המלך, בהיותי בדרך, בצהרים, ראיתי אור מן השמים, מבריק יותר מזהר השמש, נוגה סביב לי ולהולכים אתי. כלנו נפלנו ארצה ואני שמעתי קול אומר אלי בלשון העברית, ‘שאול, שאול, למה אתה רודף אותי? קשה לך לבעט בדרבנות.’ שאלתי, ‘מי אתה, אדוני?’ והאדון השיב, ‘אני ישוע שאתה רודף. אבל קום ועמד על רגליך, כי לשם כך נראיתי אליך – למנות אותך למשרת ולעד על דבר זה שראית אותי ועל הדברים שלשמם אראה אליך, בהצילי אותך מן העם ומן הגוים אשר אני שולח אותך אליהם לפקח את עיניהם, להשיב אותם מחשך לאור ומשלטון השטן לאלהים כדי שיקבלו על-ידי אמונה בי סליחת חטאים ונחלה בקרב המקדשים.’ על כן, המלך אגריפס, לא התנגדתי לצית למראה מן השמים, כי אם הגדתי תחלה לאנשי דמשק, וכן גם בירושלים ובכל ארץ יהודה וגם לגוים – לחזר בתשובה ולפנות אל אלהים בעשותם מעשים ראויים לתשובה.  פ

One day I was on such a mission to Damascus, with the authority and commission from the Rashei Hakohanim (chief priests). About noon, Your Majesty, as I was on the road, a brilliant light from heaven brighter than the sun shone down on me and my companions. We all fell down, and I heard a voice saying to me in Hebrew:

“Sha’ul, Sha’ul, why are you bringing persecution upon Me?”

It is useless for you to fight against my will.” “Who are you, adoni?” I asked. And HaAdon replied, “I am Yeshua, the one you are persecuting (רוֹדֵף-rodaf, to run after with hostile intent). Now get to your feet! For I have appeared to you to appoint you as my servant and witness.

“You are to tell the world what you have seen and what I will show you in the future.”

And I will rescue you from both your own people and the Gentiles. Yes, I am sending you to the Gentiles to open their eyes, so they may turn from darkness to light and from the power of Satan to the Al-Mighty One. Then they will receive forgiveness for their sins and be given a place among the Al-Mighty One’s people [the people of Israel], who are set apart by faith in Me.” And so, King Agrippa, I obeyed that vision from heaven. I preached first to those in Damascus, then in Yerushalayim and throughout all Yehudah, and also to the Gentiles, that all must do teshuvah (repent of their sins) and turn to Elohim (the Al-Mighty One)—and prove they have changed by the good things they do (מַעֲשִׂים רְאוּיִים לִתְשׁוּבָה-ma’asim appropriate to teshuvah).

The Prosecutor becomes the Prosecuted:

בגלל זה תפסוני יהודים במקדש ונסו להרג אותי. ובהיות האלהים בעזרי עד היום הזה, הריני עומד ומעיד לפני קטנים וגדולים ואינני אומר דבר מלבד הדברים שהנביאים ומשה אמרו כי עתידים הם לקרות: שהמשיח יסבל, יהיה ראשון לתחית המתים ויבשר אור לעם ולגוים.”  כשאמר את הדברים האלה להגנתו, אמר פסטוס בקול רם: “אתה משתגע, שאול! הלמוד הרב מביא אותך לידי שגעון.” השיב שאול: “אינני משתגע, הוד מעלתו פסטוס, אלא דברים של אמת ושל טעם אני משמיע. הרי המלך יודע את הענינים האלה ואני מדבר אליו בבטחון, שכן אני בטוח שלא נעלם ממנו דבר מן הדברים האלה, כי לא בקרן זוית נעשתה זאת. המלך אגריפס, המאמין אתה בנביאים? אני יודע שאתה מאמין!” ענה אגריפס לשאול: “עוד מעט ואתה משכנע אותי להיות משיחי!” אמר שאול: “אם עוד מעט ואם עוד הרבה, תפלתי לאלהים שלא רק אתה אלא גם כל השומעים אותי היום, יהיו כמוני – רק בלי הכבלים האלה.” המלך והנציב קמו וכן גם ברניקה והיושבים אתם. אחרי צאתם דברו זה אל זה ואמרו: “האיש הזה לא עשה שום דבר המחיב מות או מאסר.” אמר אגריפס לפסטוס: “האיש הזה היה יכול להשתחרר לולא פנה אל הקיסר.”  פ

Some Yehudim arrested me in the Temple for preaching this, and they tried to kill me. But the Al-Mighty One has protected (literally helped) me right up to this present time so I can testify to everyone, from the least to the greatest. I teach nothing except what the Nevi’im (prophets) and Moshe said would happen—that:

Messiah would suffer and be the first to rise from the dead, and in this way announce God’s light to the Yehudim and Goyim alike.

Suddenly, Festus shouted, “Sha’ul (Paul), you are insane. Too much study has made you mad! But Sha’ul (Paul) replied, “I am not insane, Most Excellent Festus. What I am saying is the sober truth. And King Agrippa knows about these things. I speak boldly, for I am sure these events are all familiar to him, for they were not done in a corner! King Agrippa, do you believe the prophets? I know you do. Agrippa interrupted him. “Do you think you can persuade me to become a Meshiachi (מְשִׁיחִי-messianic, anointed one, follower of the Messiah) so quickly? Sha’ul replied: “If a little or a lot, my prayer to the Al-Mighty One is that not only you but also all who hear me today would be like me – just without these chains.” Then the king, the governor, Bernice, and all the others stood and left. As they went out, they talked it over and agreed, “This man hasn’t done anything to deserve death or imprisonment. And Agrippa said to Festus, “He could have been set free if he hadn’t appealed to Caesar” (cf. HaBrit HaChadashah).

The Little Prince of Israel was set apart from his mother’s womb:

הריני מודיע לכם, אחי, כי הבשורה שבשרתי אינה לפי מחשבת אדם, שכן לא קבלתיה מאדם אף לא למדוני אותה, אלא קבלתיה בהתגלות של ישוע המשיח. הרי שמעתם על התנהגותי בעבר ביהדות, שרדפתי נמרצות את קהלת אלהים ועשיתי בה שמות והתעליתי ביהדות על רבים מבני גילי אשר בעמי, משום קנאתי היתרה למסורות אבותי. אבל כאשר אלהים, שהקדישני מרחם אמי וקראני בחסדו, רצה לגלות בי את בנו כדי שאבשרנו בגוים, לא נועצתי אז עם בשר ודם, גם לא עליתי לירושלים אל מי שהיו שליחים לפני, אלא יצאתי לערב ואחר כך חזרתי לדמשק. אחרי שלש שנים עליתי לירושלים לראות את כיפא ושהיתי אצלו חמשה-עשר ימים. שליח אחר לא ראיתי, אלא את יעקב אחי אדוננו. ואשר לדברים שאני כותב אליכם, אלהים עד שאינני משקר. אחרי כן באתי אל גלילות סוריה וקיליקיה. אבל לא הייתי מכר באפן אישי בקהלות המשיח אשר ביהודה. הם רק שמעו “כי האיש אשר רדף אותנו בעבר, מטיף עכשו את האמונה אשר בעבר עשה בה שמות,” והללו את אלהים בעבורי.  פ

[Furthermore, Rabbi Sha’ul testifies:] “I will inform you brothers that the besorah (הבשורה-the good news, gospel) preached by me is not according to man. For I neither received it from man, nor was I taught it, but I received it through a revelation of Yeshua (ישוע-the Salvation of Adonai) the Messiah (המשיח-the Anointed One). For you have heard of my former manner of life in Judaism (יהדות), how:

I used to persecute the *Kehillat Elohim beyond measure and tried to destroy it.

I was advancing in Judaism (יהדות) beyond many of my contemporaries among my countrymen [the Tannaim], being more extremely zealous for my ancestral traditions [Rabbi Sha’ul was a protege’ of the Rabban Gamaliel]. But when God (Elohim) who had set me apart even from my mother’s womb and called me through His grace (חסדו-chesed: God’s charity, favor, loving-kindness), was pleased to reveal His Son in me so that I might preach Him among the Gentiles, I did not immediately consult with flesh and blood, nor did I go up to Yerushalayim to those who were shlichim (שליחים-emissaries, sent ones) before me; but I went away to Arabia, and returned once more to Damascus. Then three years later I went up to Yerushalayim to become acquainted with Kefa (Peter), and stayed with him fifteen days. But I did not see any other shaliach (chosen sent one) except Ya’akov, our Lord’s brother (אחי אדוננו). (Now in what I am writing to you, I assure you before the Almighty that I am not lying.) Then I went into the regions of Syria and Cilicia. I was still unknown by sight to the Kehillat Ha-Mashiach (קהלות המשיח-the Assemblies of the Messiah) which were from Yehudah; but only, they kept hearing, “He who once persecuted us [Sha’ul ben Benyamin] is now preaching the faith which he once tried to destroy.” And they were glorifying the Al-Mighty because of me” (cf. Brit Chadashah).

*Kehillat Elohim: Assembly of God (קהלת אלהים).

Compelled by the Love of Messiah:

Prior to the Humble One (Paul’s) being discipled by the Resurrected-Glorified Messiah he was raised by parents who were ultra-orthodox Jews. Paul was raised up in the strict orthodoxy of the Prushim. His given name of Sha’ul (Asked For) speaks of his family’s pride regarding their tribal connection with Israel’s first king. If one word were to summarize the temperament of the historically fierce and courageous tribe of Benjamin (Son of My Right Hand) it would be Warriors. What the tribe of Sparta is to Greece, the zealous warrior tribe of Benjamin has been to Israel. Rabbi Sha’ul-Paul was, is, and always will be a fiercely dedicated spiritual warrior whose one all-consuming passion in life is to serve with distinction the God of Israel. This is so because in his dedicated search for truth:

Sha’ul discovered that the love of Messiah for the LORD our God is the all-compelling force in life.

Like his ancestor Prince Jonathan in his sacrificial love toward King David, Prince Sha’ul-Paul ben Jonathan came to a place where he completely dedicated his heart, soul, mind and physical being to the fulfillment of the greatest of all purposes:  Bringing into existence the reign of the Spirit of Messiah ruling in all of our hearts and lives so that the loving will of the Holy One (the Administration of Mordecai) might one day reign supreme over all of the earth.

“A Hebrew (Jew) of Hebrews (Jews):”

For such a one as the First Prince of Israel and the Commonwealth of Israel there can be no limit set as to how much one must sacrifice in education, training, and dedicated service to fulfill the will of the Holy One. Although Sha’ul was born in Tarsus of Cilicia, his pious parents arranged for him to be brought up in Jerusalem. As providence would have it Sha’ul was educated at the feet of the leading Prushim (Separated One) of his day, Gamaliel the Elder, “according to the strict manner of the law of our fathers, being zealous for the Al-Mighty One.”

Gamaliel the Elder was the grandson of Hillel and the leader of the highly prestigious School of Hillel. One of the best known sayings of Hillel is:

מה ששנוא עליך, אל תעשה לרעך: זה הוא כל התורה כולה, והשאר הוא ההסבר; ללכת וללמוד.   פ

“What is hateful to you, do not do to your fellow: this is the whole Torah; the rest is the explanation; Go and learn” (the negative counterpart to the Golden Rule of Messiah; cf. Babyonian Talmud, Shabbat 31 a).

So exceptional was the teaching of Hillel’s grandson Gamaliel the Elder that in the Mishnah it is said of him:

משמת רבן גמליאל הזקן בטל כבוד התורה ומתה טהרה ופרישות. פ

“When Rabban Gamaliel the Elder died, the glory of the Torah ceased, and purity and separateness (abstinence) died” (Mishnah, Sotah 9:15).

It was Sha’ul-Paul’s training at the feet of Gamaliel (1, 2, 3, 4), within the strict discipline of the school of Hillel  that the Holy One chose for him as a prerequisite training for Sar Sha’ul’s later studies at the feet of the Greatest of all Rabbis, the Rabbi from Heaven, the Glorified Messiah Yeshua ben Yosef ben David.

This exceptional training applied to Rabbi Sha’ul-Paul (under the Rabban Gamaliel; 1, 2) is what the Holy One ordained to prepare his “Little” (Humble) Prince for his future royal role (in the yet future golden age of Israel) as the glorified Sar ben Yehonatan who is to rule as the Messiah’s co-regent, (the First Prince) among the other Twelve Princes of Israel. Sha’ul-Paul (Asked-Prayed for Humility) endured harsh discipline so that his original religious vanity might give way to the higher calling of serving God in a spirit of humility and meekness. Therefore, Paul recalls:

וכדי שלא אתנשא בגלל ההתגליות הנעלות, נתן לי קוץ בבשרי – מלאכו של השטן – להכותני כדי שלא אתנשא. על זאת התחננתי שלש פעמים אל האדון להסירו ממני. אך הוא אמר לי: “די לך חסדי, כי בחלשה תשלם גבורתי.” על כן בשמחה רבה אתגאה בחלשותי, כדי שתשרה עלי גבורת המשיח. משום כך מרצה אני בחלשות, בחרפות, במצוקות מחסור, ברדיפות ובצרות הבאות עלי למען המשיח; כי כאשר אני חלש, דוקא אז חזק אני.  פ

“Therefore, due to the sublime revelation, to keep me from exalting myself, there was given me a thorn in the flesh (קוץ בבשרי), a messenger of Satan (מלאכו של השטן) to torment me—to keep me from exalting myself! Concerning this I implored Ha-Adon (the Lord) three times that it might leave me. And He has said to me:

“My grace (chesed) is sufficient for you!”

My power (גבורתי-My strength, courage-גְּבוּרָה) is perfected (תשלם-payed out) in weakness!” So happily—-I will boast about my weakness (בחלשותי), so that the Gevurat Ha-Mashiach (גבורת המשיח-power, courage of the Messiah) may dwell in me. Therefore I am well content with weaknesses, with insults, with distresses, with persecutions, with difficulties, for the Messiah’s sake; for (necessarily) when I am weak, I am strong” (כי כאשר אני חלש, דוקא אז חזק אני).   פ

In summary note that hidden in the meaning of Sha’ul-Paul ben Yehonatan ben Benyamin’s name is a Divinely inspired riddle:

The Prince of Humility who is re-born out of “weakness,” lowliness is the kind of royal administrator our Father in heaven has chosen to rule at the right hand of His Messiah; when he sits on his ancestor David’s throne in the promised future *international Kingdom of God!

*Israel and the future Commonwealth of Israel

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