- Messiah and the Twelve Princes of the Twelve Tribes of Israel
- The Millennial Temple of Ezekiel
- Messiah and His (Mordecai-like) Co-Regent
- The resurrected-glorified King David
- The Prince of all Israel and the International Commonwealth of Israel (ICI)
- Sha’ul ben Yehonatan ben Benyamin rules at the side of Yeshua ben David ben Yehudah
- The Administration of the Holy Spirit
- The Mordecai to come: the Prince who rules by Messiah’s side
- The last has become the first
- The veiled and unveiled revelation of Messiah
- The Prince who administers an international ministry
- The Covenant of Chesed-Ahavah (Love)
- The Prince’s Portion
- Three Memorial Feasts
- Saul’s Testimony as a former Prosecutor for the Sanhedrin
- “One day about noon…”
- The Prosecutor becomes the Prosecuted
- The Little Prince of Israel was set apart from his mother’s womb
- Compelled by the Love of Messiah
- “A Hebrew (Jew) of Hebrews (Jews)”
Messiah and the Twelve Princes of the Twelve Tribes of Israel:
The Messiah prophesied that when he returned from heaven to earth a second time to establish his kingdom-rule here on earth his chosen twelve shlichim (emissaries) would sit on twelve thrones and rule with him over a fully restored nation of Israel.
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 said to them, “Amen I say to you, that you who have followed me, in the regeneration when the ben HaAdam (בן-האדם) will sit on his glorious **throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel.”
This prophecy spoken by the real Messiah of Israel and of all of the world refers to his twelve emissaries acting in the future as twelve ruling princes over the twelve tribes of Israel. These twelve resurrected, glorified persons will rule with the Messiah over the nation of Israel but not over the gentile nations of the world (melekh ha-goyim). Since the gentile nations in the future kingdom of God all come under the rule of God and His Jewish Messiah we refer to these nations now as the International Commonwealth of Israel (ICI).
There are multiple prophetic depictions of the future ICI found in the Jewish Tanakh and the Brit Chadashah.
The Administration of Mordecai is to us the most prominent of all the prophetic depictions found in the Tanakh. The international rule of humble Mordecai over all of the Persian empire in the Megillah foreshadows thr near future time when the immortal Messiah Yeshua will return to earth to establish his international rule over both the nation of Israel (melekh Yisrael) and the gentile nations of the world.
Only one resurrected, glorified follower of the Messiah will assist him in his international rule over all the nations of the earth (melekh ha-goyim). Like Mordecai this person will be a co-regent. He will rule at the side of the Messiah ben David. This prince is not one of the chosen twelve emissaries. However, each one of the chosen twelve emissaries will be assigned a throne to rule over one of the twelve tribes of Israel. Regarding these royal appointments the Messiah has prophesied:
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 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. This means the Messiah will return to earth in the fall on the Jewish calendar date of Tishri 10; which in the Jewish calendar is both Yom Kippur and the last day of the ten great days of awe (Yamim Noraim).
The Messiah will return to earth on Yom Kippur to put down the rebellion of humankind against God.
On that same day he will establish the *rule of God over all of the earth. At this time when the Messiah returns to earth he will find that all of the nations and people of the earth will be living in a state of complete chaos. This chaos will be due to the seven year international rule of the false messiah that will occur just prior to the return of the real Messiah. This seven year period of chaos is called in the Jewish scriptures the time of Jacob’s Trouble.
*Israel means “Rule of God.”
**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 occur when he will in one day liberate all of the nations, peoples and families of the world from the rule of the evil one (Satan) and his wicked fake Messiah. On that day of the return of the real Messiah from the far country (heaven) the administration of the fake messiah will be destroyed. 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 returns to earth on Yom Kippur, 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. Thereafter, new Millennial Temple will not be rebuilt in Jerusalem.
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 that will be exactly 25,000 by 25,000 reeds in size,
The sacred Jerusalem district will extend at its base out from the city of Jerusalem at its southern boundary to Nablus at its northern boundary. Modern Nablus is now located where the ancient city of Shechem used to be (cf. Rosh Hashanah II).
For seven days in the spring (Nisan 1-7) the new Millennial Temple at Shiloh will be dedicated and on the eighth day (Nisan 8) the real Messiah will be consecrated as the High Priest, Prophet and King of the people of Israel and of all the nations, peoples, and families of the earth. Like the king of righteousness (malki-tzedek, מַלְכִּי־צֶדֶק) and the king of Salem (מֶלֶךְ שָׁלֵם-melek shalem) in the book of Genesis, our Messiah will be the Great High Priest (hakohen hagadol) of all of the nations. peoples and families of the world.
Like the king of righteousness and the king of Salem the real 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. Messiah’s priestly office is senior to that of father Abraham and all of his offspring; including all of Israel’s other kings, prophets and priests.
Messiah and His (Mordecai-like) Co-Regent:
In addition to the twelve emissaries-princes who eat and drink at the table of the Messiah, who each sit on a throne judging the twelve tribes, there is yet another ruler-prince. Like Mordecai this prince will act as a co-regent in the international kingdom of the Messiah. We know that this additional prince will assist the Messiah in his rule over Israel and all of the gentile nations – the International Commonwealth of Israel (ICI).
Who is this prince who is honored to rule beside the Messiah in the Golden Age of Israel?
We know that this co-regent prince is not the resurrected-glorified King David because there will be but one David (meaning Beloved One) ruling over all Israel in the messianic kingdom and that will be David’s greater son, his descendant the Messiah Yeshua ben David ben Avraham. He is the Lion of the tribe of Judah and he will rule over *all of humankind from the throne of his father David ben Judah in Israel.
*HaMoshel l’chol Adam.
The resurrected-glorified King David:
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 and he is from a different tribe than Judah. So if David is not the special Prince who rules at Messiah’s side what esteemed role will father David perform in the messianic kingdom? Answer:
Father David will be counted among the special seven fathers of Israel; the seven Shepherds.
The resurrected-glorified David will be one of the seven most honored persons in the golden age of Israel. David as a resurrected immortal will be acting as a *spiritual father to all of the nations, peoples and families of the earth (cf. Messiah in Sukkot). Therefore, the prince and co-regent who rules at Messiah’s side will not be father David.
*Hospitality will be most important in the kingdom of God.
So, if David is not the Messiah’s co-regent who is?
We know from the scriptures that the prince and co-regent must come from the *little tribe of Benjamin. Therefore we must ask who is the person from the royal tribe of Benjamin who has been chosen to rule at Messiah ben David ben Judah’s side? Answer:
*Tza’ir (צָעִיר) meaning “youngest,” “least,” “last in order,” and figuratively: “humble”).
The name of the prince who shall rule at the Messiah’s side is Sh’aul ben Yehonatan ben Benyamin.
For the shaliach Saul (Paul) speaks truth when he says:
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, as to one born late, he (the Messiah) also appeared to me. For I am the least of the shlichim and not fit to be called a shaliach because I persecuted the assembly (קְהִלַּת) of God (אֱלֹהִים).”
The Prince of all Israel and the International Commonwealth of Israel (ICI):
Sha’ul (Paul) ben Yehonatan ben Benyamin will be the Messiah’s co-regent.
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 (מלך שאול בן קיש בן בנימין) and the first prince of Israel was Saul’s was his son sar Yehonatan (*Jonathan). Therefore the first prince among the shlichim who will rule by the side of the Messiah in the Golden Era of Israel will be:
A direct descendant of sprince Yehonatan ben Sha’ul ben Benyamin.
*In the Jewish scriptures a special everlasting covenant exists between the House of Davidand the House of Jonathan. David speaks of this perpetual covenant between his royal family in the tribe of Judah and the Jonathan’s royal family of Jonathan in the tribe of Benjamin. Regarding the future princes of Israel who will rule over Israel and all the nations of the world it is written (cf. Psalm 68:27ff.):
שָׁם בִּנְיָמִן צָעִיר רֹדֵם שָׂרֵי יְהוּדָה רִגְמָתָם שָׂרֵי זְבֻלוּן שָׂרֵי נַפְתָּלִֽי׃
“There is Benyamin the least, youngest, the little one (צָעִיר) ruling them, the princes of Judah in their throng, the princes of Zebulun, the princes of Naphtali.”
Sha’ul ben Yehonatan ben Benyamin rules at the side of Yeshua ben David ben Yehudah:
In the history of Israel it is the tribe of Benjamin that has ruled at the said 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 will continue to influence modern Israel today and in the future because this covenant is binding upon all of the descendants of David and Jonathan “forever.” Therefore, this covenant is binding upon the Messiah the son of David son of Judah and his co-regent Saul the son of Jonathan son of Benjamin (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 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; 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 of which you and I have spoken, behold, Adonai is between you [David] and me [Jonathan] 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 agreement of his son Jonathan with David, King Saul 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 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.
When the lad was “gone” – This is a secret signal that it is time for David to come out of hiding to communicate with Jonathan (cf. vss. 18-22).
[David speaking] “God will be between me and you, and between my descendants and your descendants forever.”
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 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 strengthened his hand, encouraged him 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.
[Jonathan speaking] “You will be king and I will be second in order of rank.”
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 God.”
The gift being given by God here is the “New Heart” of the Spirit of Chesed, Chen and Emet; that is loving-kindness, grace, and truth. The Administration of the New Heart that never fails is the Administration of the Spirit of Holiness that is 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 peoples of the gentile nations (ICI); as well as the people of Israel.
The agreement between the houses of David and Jonathan is forever witnessed to 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 facilitating and establishing between His modern elect nation of 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 rule by the side of the glorified, immortal Messiah ben David.
Like Mordecai’s Persian name, “Little Man,” Paul’s Latin name similarly means, “Little One.”
Like Mordecai’s assigned Persian name, ‘little man’ (humble person), Paul’s Latin (Roman) name means, ‘little one’ (humble one). As already stated this meaning of humility, littleness, being the last, the youngest is an apt description of the little tribe of Benjamin; who is the youngest of the twelve sons of father Jacob.
The Mordecai to come: the Prince who rules by Messiah’s side:
Saul was taught by the heavenly Messiah for three years in the Arabian desert.
The co-regent of the Messiah in the future messianic kingdom of Israel is Saul. Saul was taught by the heavenly Messiah for three years in the Arabian desert. Saul’s new name *Saul-Paul means “Asked for Humility.” Saul is the only prince who is not counted among the twelve sent ones who will rule over the twelve tribes of Israel Saul-Paul refers to himself as one who was untimely born. He was born late. Saul became a talmid of the Messiah Yeshua after his resurrection and ascension into heaven.
*Like Hadassah-Esther the co-regent Saul-Paul has two names: one name Jewish, the other name gentile.
The last has become the first:
Saul the Benjamite, son of prince Jonathan, son of King Saul, son of father Benjamin, son of father Jacob, son of father Isaac, and the son of the father Abraham, was reborn from above, indwelt with the gift of the Spirit of the Holy One after the Messiah’s redemdptive ministry on earth had been completed; and after the occurence on Shavuot of the outpouring of the Holy Spirit in Jerusalem.
In Paul’s thinking, in comparison to his fellow *shlichim (lit. sent ones), he was the “least” qualified to rule at Messiah’s side. Nevertheless, Saul-Paul 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.
*12 chosen emissaries.
Paul unlike the other twelve emissaries (princes) was taught (discipled) by the ascended, glorified, heavenly Messiah..
The veiled and unveiled revelation of Messiah:
In the Book of the Unveiling (Hitgallut) the ascended, glorified, heavenly Messiah reveals himself to be God dwelling in a glorified human form. Messiah is the one who is indwelt with 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, the Elohi Tseva’ot (אלוהי צבאות),
The obedient-last Adam ben HaElohim (the first Adam son of God failed us) is our redeemer. The Messiah is our sacrifice (korban pesach) that removes our sin and replaces it with the righteousness of our Righteous Father. He gave ‘atonement’ for our 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 son of God so that he might be our Redeemer and Savior. This is why God claims to actually be our Savior and our Redeemer. It is our Father in heaven who has saved us.
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 could send us His Son to redeem us and cleanse us of our sins; and once cleansed restore to us His gift of immortality; the eternal immeasurable blessing of His indwelling Presence. 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. Therefore, God humbled Himself (chen, chanan), literally the infinitely strong One stooped down to help the infinitely weak ones, and He took upon Himself the lowly form of a second, and final Adam son of God.
Our Holy Father wills for us to have victory over death, and the gift of His eternal life.
Our Holy Father (האב הקדוש שלנו) did this wonderful act of mercy and compassion so that there would be for us a Savior who would bring us cleansing for our sins, redemption for our souls. Our Holy Father wills for us to have victory over death, and the gift of His eternal life.Therefore, it is written (Isaiah 49:26b):
כִּֽי־יִצְעֲקוּ אֶל־ה’ מִפְּנֵי לֹֽחֲצִים וְיִשְׁלַח לָהֶם מֹושִׁיעַ וָרָב וְהִצִּילָֽם׃
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 human being the fullness of the Spirit of Elohim Avinu (God our Father) dwells in perfect unity with him in his body.
Since God indwells His son the Messiah bodily His son is the Memra–HaDavar. He is the One who came out of His invisible dwelling-place in eternity to visibly dwell here on earth in the mortal human form of God’s son. God gave to us M’shicho (His Messiah) so that we might believe on His Name, be forgiven of our sins, and be reconciled to God our Father.
Therefore, Paul (lit. little one) was not taught by the mortal pre-resurrected Messiah Yeshua but by the post-resurrected, ascended, immortal, heavenly, glorified Messiah. He was taught by the heavenly Rabbi and the indwelling presence of the Holy Spirit. This means the extraordinary spiritual knowledge that Rabbi Paul exhibits in his writings in the Brit 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 Messiah of Israel, his emissary Paul, and us too if we believe.
Our brother the Messiah is the place (הַמָּקֹום–ha-makom) where our Father God dwells.
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 His Son? 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.”
“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. The abiding indwelling presence of the Holy One occurred in the first Adam. He was at the first human like the Messiah, a son of God. However, when the first Adam sinned the presence of the Holy Spirit ceased to abide within him (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 Moses. Moses bore witness to the Messiah of God. After the Holy One revealed Himself to Moses he wore a veil as a testimony 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; nevertheless his own people (Israel) would fail to recognize him.
In this case the ruler of this world, the evil one, blinded (veiled) the minds of our unbelieving Jewish ancestors, so that they might not see the saving and redeeming light of the glory of God that is resident within His Messiah. In contrast to our unbelieving kindred:
We believing Jews have exercised faith in the Messiah of God, therefore, we are the unveiled ones.
Through the help of the Spirit of the Holy One, blessed be He, our unveiled eyes and regenerated Jewish hearts, souls, and minds can actually see the true identity of our Tzaddik (righteous one), our Rabbi who now is seated at the right hand of God (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12). For we are the remnant of believing Israel that have already seen from within our spirits his true face. However, we expectantly await the time when all Israel shall see him. So we must ask you our fellow Jews, “Have you seen him?” If so you see for yourself his true face:
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.”
If you have seen the face of the son, you have seen the Face of God the Father!
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.
The Prince who administers an international ministry:
The Sar-Prince Sha’ul ben Yehonatan ben Benyamin (Paulus) 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 once again oversee God’s international ministry to the gentiles (fearers of HaShem). Sha’ul will also function as a special worship leader in Israel as a representative of the family of Prince Jonathan son of Saul son of Benjamin.
Throughout the entire life of the kingdom of God His 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 Holy Spirit he will be an effective Servant-leader to all of the nations and peoples and families of the world..
The Covenant of Chesed-Ahavah (Love):
It could be said that the selection by our heavenly Father of Saul 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 (Roman) 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 Messiah’s side over all of the gentile peoples, nations and families 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 Saul was chosen to be the future co-regent of Messiah.
Saul was chosen to rule due to the agreement that was made between King David and Prince Jonathan.
Due to the agreement of Jonathan and David which is a perpetual covenant of the Love of God only Paul of the Tribe of Benjamin will 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 Saul 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.
God is the actual overseer of the covenant between the House of David and the House of Jonathan.
In this special favor bestowed upon Paul by our Father in heaven it is obvious that the intent of God is to give special honor to the royal alliance and intimate friendship that existed between Prince Jonathan and the King David. Prince Jonathan’s selfless love for David is an inspiration to us all to love our Messiah, the greater son of David.
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 and the rest of his royal family that are direct descendants of the royal line of *Prince Jonathan will be allotted a special portion of land that borders on each side of the (future) Jerusalem District. The Jerusalem District will be approximately a fifty mile square district that includes: a 40 x 50 miles sacred area just north of the city of Jerusalem; and a 10 x 50 miles area that will encompass the new, significantly larger city of Jerusalem. 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.
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 Saul-Paul will provide the [memorial] sacrifices for that annual sacred observance (Ezekiel 45:22-24). The people will eat bread made without yeast (without chametz). Prince Saul will make a sin offering for himself as a memorial to the once-in-eternity sacrifice of the Messiah. 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 messianic kingdom will last 1,000 years.
The sacrifices of the Millennial (*fourth) Temple in Shiloh 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.
*Note the third Temple that will be rebuilt in Jerusalem in the near future will be destroyed in an earthquake. This destruction of the third temple in Jerusalem will be due to its desecration by the false-messiah during the seven years of Jacob’s Trouble. At the end of the seven years the Messiah will return to Israel and build a fourth and final Temple in Shiloh; located in the middle of the approximately 50 X 50 mile sacred district of Jerusalem. The city of Jerusalem to the south will be 10 X 50 miles in size; and the area 40 X 50 miles to the north will be mainly for the priests, the levites, and the worshipers at the Temple; the northern boundary of the Temple Jerusalem District will be at Shechem (modern Nablus).
Three Memorial Feasts:
In the future Golden Age of Israel there will be three memorial feasts.
Memorial #1. The new Rosh Hashanah II (New Year) and Chanukkah II dedication and annual cleansing of the Millennial Temple will be observed in the spring on the first day of Nisan. The old Tishri (fall) observance of the 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 in the spring on the days of Nisan 14-21.
Memorial #3. In the fall the international Festival 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 the Messiah of God.
Saul’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. 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, sir?” I asked. And the lord replied, “I am Yeshua, the one you are *persecuting. Now get to your feet! For I have appeared to you to appoint you as my servant and witness.
*Persecuting (רוֹדֵף-rodaf) to run after with hostile intent.
“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, 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) and turn to 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 helped (protected) 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, you are insane. Too much study has made you mad!” But Sha’ul 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 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).
*Meshiachi (מְשִׁיחִי) messianic, anointed one, follower of the Messiah.
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
[Saul further testifies:] “I will inform you brothers that the *besorah 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:
*Besorah (הבשורה) the good news, gospel.
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. 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).
**Saul was a protege’of the Rabban Gamaliel.
Compelled by the Love of Messiah:
Saul was raised up in the strict orthodoxy of the Prushim in the era of the Tannaim.
Prior to Saul-Paul encountering the heavenly Messiah he was raised by parents who were ultra-orthodox Jews. Saul 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:
Saul 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 Saul son of Jonathan son of Saul 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 will of God 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 International 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 Saul was born in Tarsus of Cilicia, his pious parents arranged for him to be brought up in Jerusalem. As providence would have it Saul was educated at the feet of the leading Prushim in the Tannaim era of his day. Gamaliel the Elder. His training being “according to the strict manner of the law of our fathers, being zealous for God.”
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 Saul’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 his later studies at the feet of the greatest of all Rabbis, Rabbi Yeshua ben Yosef ben David.
This exceptional training applied to Saul under the Rabban Gamaliel (1, 2) and the Messiah is what God ordained to prepare his little (humble) Prince Saul for his future role as the prince who is to rule at the Messiah’s side. 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 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) the 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