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TO OBEY OR NOT TO OBEY?

4/1/2013

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Hebrews 5:8
Although he was a son, he learned obedience through what he suffered. 

There is an expression in English: “The devil is in the details.” It is funny that the enemy is given this attribute. Hasatan השטן, the Adversary doesn’t know anything. All does is copy God. He only tries to be a counterfeit in order to deceive us. God is the one really into details as is revealed in this week’s reading sections. In one place we have Aaron’s sons, Nadab and Abihu, who perish for offering unauthorized incense, and in the other one Uzzah who dies for touching the Holy Ark while not being authorized, probably because of not being in a ritually clean state. (Lev. 10:1-2; 2 Sam. 6:6-7). These two stories are very similar and that is why they are read together. Their similarity lies in the lesson that they teach.

Both stories happen at a time of spiritual ecstasy and jubilation. In the incident with Nadab and Abihu, it was the eighth day of the dedication. Fire had just come from heaven and the people saw the glory of Adonai. Can you imagine the jubilation and the spiritual ecstasy? We can easily picture the joy, the shouts, the dancing, the clapping of the hands (Lev. 9:23-24). It was the same when David was bringing the Ark into Jerusalem. We are told of musicians, of dancing, of joy, and merry-ing (2 Sam. 6:5). In both cases tragedy strikes for what could be considered in our eyes, a breach in protocol.

These two events teach us a very important lesson, a lesson often forgotten and ignored by people of faith today. They teach us that religion without the instruction and the parameters of Torah is unacceptable to Hashem. Hashem teaches us how to come to him, how to worship him, and how to honor him. He also told us how not to (Leviticus). Oh, but that goes against our natural instinct and desire for spontaneity. Do you mean that we won’t to be able to follow the leadings of our hearts? We will have to only act in obedience to commands? "Oh, but that wouldn't be natural!" We say. "Where is the spontaneity?" We ask. You mean that it's not just the heart and the intent that counts? Form and format is also important in the eyes of the Almyghty. Really though, when we ask these questions we doubt his ways. It is nothing more than pride acting out in the form of an inability to submit to instructions and wanting things our own way.

We understand that even in this world we cannot approach a high dignitary such as a King or a President without going through protocol hoops. If one were to just barge in the Oval Office in the White House without permission and unannounced he would surely be arrested. If he resisted he might even get shot at. The difference is that in the case of an earthly dignitary, they try to protect the dignitary;  in the case of Hashem, the protection is for us.

We simply cannot approach God on our terms and it is his prerogative. Why can't we just obey? But no; people always want to find new ways to approach Hashem. They even borrow ways from the pagans in manifestations that are not from him. The simplicity in which he told us to do things is not enough; we must tweak it and give it our own imprint. It is pride, and the pride of man leads to destruction.

May we learn to be in the details as he is in the details. Obedience is not a small thing: in obeying God we emulate the Master. Even he had to learn obedience through the things which he suffered (Heb. 5:8).



P. Gabriel Lumbroso
For P. Gabriel Lumbroso's devotional  UNDER THE FIG TREE in Kindle edition click here.



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WHEN LIFE SWALLOWS DEATH!

3/22/2013

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1 Corinthians 15:53
For this perishable body must put on the imperishable, and this mortal body must put on immortality. 

Three days is such a repeated theme in the Torah. It is on the third day that Abraham and Isaac climbed the mountain (Gen. 22:4); Israel had to purify itself then God came in their sight on Mt. Horeb after three days(Exodus 19:16); Jonah was spewed out of the fish after three days (Jonah 1:17); Joshua crossed the Jordan as on dry land on the third day (Joshua 3:2,17), and the remainder of the flesh of any offering needed to be burned after three days (Leviticus 7:17).

The theme of the third day denotes of resurrection, of corruptibility putting on incorruptibility (1 Cor. 15:53). It is also on the third day that the Master rose (Matt. 16:21), that there was a wedding in Cana (John 2:1), and the two witnesses are raised up after three and half day (Rev. 11:11).

On the other hand, Yeshua waited four days to go to Lazarus (John 11:17). The Master wanted to wait that long because the third day is actually the time when unrefrigerated meat starts to decompose (John 11:39). The disciples hesitated to open the tomb not only because of the smell, but it represented a desecration and exposure to uncleanliness. Even in the Temple,  meat from peace offerings was not allowed to remain on the altar more than three days; after that it had to be burned (Lev. 7:16—18). The Master waited till the fourth day so the people would know that Lazarus was truly dead and not just sleeping.

The three daysWHEN  theme speaks to us of the most wonderful process and miracle in our redemption program: that of corruptibility putting on incorruptibility. The corruptible is transformed into an incorruptible state before it is allowed to decompose. This also represents the greatest promise Hashem made to his people. Through the prophet Hoseah came the following words for an apostate Israel who would soon face exile and deportation,

Come, let us return to ADONAI; for he has torn us, that he may heal us; he has struck us down, and he will bind us up. After two days he will revive us; on the third day he will raise us up, that we may live before him (Hos. 6:1-2).

One day for God is 1,000 years. In the third millennia of exile, Israel is resurrected to its former Salomonic grandeur as when nations brought their glories to Jerusalem and came to learn from the wisest king in the world. We can see the beginning of it even now.

All these scriptural themes foreshadow our passing from mortality to immortality, from the corruptible to the incorruptible, from death to resurrection. 

May we always live in the understanding of these things. No matter what life throws at us in what seems at times tsunamis of troubles, may we as Children of the Most-High be perfect (Matt. 5:48) and not have a morbid attitude towards the ending of our temporal passage in this dimension. May we always remember that the end of the vanity of our sad temporal life is fullness of eternal joy; that the end of death is life and that in due time, corruptibility puts on incorruptibility; death is swallowed up by life.

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ON THE THIRD DAY ...

3/21/2013

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Ephesians 2:14
For he himself (Messiah) is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility.

Everything about the Tabernacle was designed to mirror immortality. It is the reason why offerings were salted and why honey and leaven were forbidden on the altar. Resinous shittim wood also like cedar is resistant to corruption.  On the third after the offering meat turns rancid, so after two days (on the third day) any meat from peace offerings was to be burnt. Anyone who partook of the meat of a peace offering on the third invalidated the offering and was regarded as cut off (Lev. 7:16—21).

This brings us into the third day reoccurring theme of the Tanach. Rather than seeing corruption, on the third day meat from a peace offering put on incorruptibility through being burnt. The fire of the altar, a fire which originated from heaven, lifts the offering back to heaven in the form of smoke (Lev. 9:23-24). In the story of Samson, we see an example of the Angel of the Lord, rising back to heaven through the smoke of a burnt offering called in Hebrew the olah or that which rises (Judg. 13:20).

The peace offering is the only one in which the offerer partakes. It is symbolic of communion and fellowship with Hashem through a meal. Hospitality was a big thing in the East and to invite someone to eat showed a great level of acceptance and relationship. In the same way eating with God shows he accepts us. Moses and seventy-three other people ate with Hashem on the mountain and the whole congregation of Messiah’s people will eat with him at the Marriage Supper of the Lamb (Exod. 24:11; Rev. 19:9).

The Passover Lamb is a shadow of Messiah, a peace offering that people partake of. Paul often used the imagery of the peace offering to describe Messiah’s role in our lives (1 Cor. 10:18; Rom. 5:1; Eph. 2:14; Col. 1:20). In the manner of a peace offering, the Master's body was not allowed to see corruption (Ps. 16:10; 49:9) but rose from the tomb on the third day.

Hoseah prophecied on the resurrection of Israel’s great Diaspora (exile) in the following words,

Come, let us return to ADONAI; for he has torn us, that he may heal us; he has struck us down, and he will bind us up. After two days he will revive us; on the third day he will raise us up, that we may live before him (Hoseah 6:1-2).

Seeing as with Hashem one day is as a thousand years, and a thousand years as one day (2 Pet. 3:8), the prophet prophesied of the resurrection of Israel on the third millennium of the present exile, third millennium in which we presently witness the resurrection of the Jewish state which contains a strong Messianic first fruit element of believers which brings it incorruptibility.

In this day, in our day, the peace offering is finally being consumed. At the time appointed, at the sound of the great shofar of the Last Day, it will rise to him in immortality and find fellowship with Hashem. All those who partake of Messiah’s offering of peace are part of this everlasting promise.  


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THE FRUIT OF THE LIPS

3/17/2013

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Hebrews 13:15-16
Through him then let us continually offer up a sacrifice of praise to Hashem, that is, the fruit of lips that acknowledge his name. Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God.
 

In the sixth chapter of Leviticus we discover the daily offering called the Tamid תמיד, meaning, the perpetual offering (Lev 6: 8—13). This twice daily offering is supposed to be perpetual before Adonai. It represents the intercessory lamb perpetually standing before the Father; the one killed in the morning when Yeshua was hanged on the tree, and the second killed in the afternoon when the Master remitted his spirit into the hands of the Father.

Even after the death and resurrection of the Master, the Jerusalem disciples as well as all these new Jewish believers from the nations them continued attending the twice daily service at the Temple (Acts 2:46). The theology that Yeshua had replaced all offerings never existed in the disciples mind and it was never an issue for them. This theology that was later fabricated by non-Jewish Christian apologists lingers until today.

When believers were eventually forbidden entrance to synagogues and Temple, (just as Yeshua had predicted would happen, thus revealing that believers would continue attendance (John 16:2)) they were very distraught. It was a religious disaster. The rest of the Jewish nation and the world were soon to meet the Nazarenes outside the Temple when in 70 C.E. all people were barred access to it as the Romans burned it to the ground.   

Jewish people, believers and non-believers alike then turned their eyes to the sages who seemed to have anticipated the issue. A homiletic interpretation of a verse in the prophecies of Hoseah offered an answer to the crisis. The verse says, "Take with you words and return to ADONAI; say to him, 'Take away all iniquity; accept what is good, and we will pay with bulls the vows of our lips'" (Hos. 14:2). Jewish sages and religious leaders used this verse to teach the people that when they recite the order of the offerings (words), it is as if they offered them as bulls on the altar (b. meguilah 31a). Also the word bulls in Hebrew being spelled the same way as the word fruits gave birth to the idea of offerings made in such a way being called the fruits of the lips. Until this day, Synagogue services consist of the reciting of the offerings at the appropriate times.

This theme was actually endorsed by he who wrote the Book of Hebrews, the letter to the Messianic Jews of Israel when they barred from the Temple.. Referencing Hoseah, the epistle writer encourages the Jewish believers that while barred from Synagogue and Temple, they should offer to God sacrifices of prayer, praise, good deeds and sharing. He says, "Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name." Along with verbal offerings, they were also exhorted to do good deeds and to share, "Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God" (Heb. 13:15—16).

May we through our mouths and actions continually offer our offerings of prayer, praise, good deeds (obedience to the Commandments) and sharing, for these are pleasing to him!. 


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THE HEAVENLY ADAM

3/14/2013

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.2 Corinthians  5:21
For our sake he made him to be sin who knew no sin, so that in him we might become
the righteousness of God. 


Reading much differently from its English processed translations, the original Hebrew text of the second verse of the first chapter of the Book of Leviticus presents interesting messianic insights. I do not believe that the English misreading is due to any conspiratory voluntary malefic action, but rather to a reading with an already established theology. We must also realize that a translation always carries the bias of the translator; it is merely a commentary in another language. I heard it said one time that reading the Bible through a translation is like kissing a bride through a veil!

The usual translations of the verse read something to the effect of: “When any one of you brings an offering to ADONAI … (Lev. 1:2), but a more literal translation of the text would read, (my translation) “When a man from among you (you: 2nd person plural) desires to come near Me with n offering …” The word for ‘man’ is adam אדם, the same as the name of the first man Adam. This did not pass the attention of Chassidic teacher Rabbi Schneur Zalman. In 1812 The Rabbi  suggested a deeper meaning in the verse; he came to the messianic conclusion of the existence of a supernatural/spiritual Adam who approaches Hashem on the behalf of Israel. Based on the vision of Ezekiel in which he saw ‘a figure with the appearance of an Adam, Jewish teachings sometime offer the idea of a heavenly Adam; it is to this spiritual Adam the Rabbi refers to.

This may sound far-fetched, but only until we read Paul teaching along the same lines in. The Apostle says, "The first man was from the earth, a man of dust; the second man is from heaven" (1 Cor. 15:47). Understanding that everything on earth was created after an heavenly pattern,  we understand that Paul’s accounting of first and second does not refer to importance, but only to the chronology of this Adam’s earthly manifestations. 

The Rabbi was right. Israel does have an Adam, who approaches Hashem on our behalf, and who "lives to make intercession for them" (Heb. 7:25 referring to Isaiah 53:12). He is our burnt offering in Hebrew called olah עולה or ‘he that ascends’, an image of a total submission and consumption in God and ascending to him (Lev. 1:3; Matt. 26:39; John 3:13-15). He is our grain offering (Lev. 2:2; Matt. 26:26); our peace offering which is an image of communion and fellowship with Hashem through a meal (Lev. 3:1; John 14:27; Rev. 19:9). He also is our sin offering for involuntary sins (Lev. 4:2; 2 Cor. 5:21 (the word for sin in Hebrew or Greek also means: sin offering); Heb. 9:28); and our guilt offering ((Lev. 5:19; Isa. 53: 10-11).

In studying the eternal offering ordinances in the Book of Leviticus, we learn about Yeshua’s eternal intercessory role in our lives. It is one and the same thing, and  since He completes them (Matthew 5:17), if the offerings become obsolete as some teach, Yeshua also becomes obsolete, God forbid!

May we always be granted to confidently approach Hashem through him who is our eternal intercessory offering, in a spirit of submission and humility, in full knowledge of our sin, and personal unworthiness.

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ADONAI THE SHIELD

3/12/2013

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Hebrew 4:16                                                                              
Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.

This week we are studying the gory details of the beginning of the Book of Leviticus concerning the Levitical offerings. These consist of an uncomfortable text seeming more worthy of a conversation between butchers than a spiritual manual on the concepts of approaching God. Yet, it may surprise many to know that at the age of five, Leviticus used to be the first book required of Jewish children to learn for their spiritual education.

Today, because there is no temple, the Book of Leviticus is 'tossed under the bus' of irrelevancy. Yet, in full knowledge of what will happen to the Temple, Hashem gave these important words as part of the main oracles of his manifestation on Mt Horeb; they are a substantial part of the Tanach תנך.  How come so many people dare to can claim the words of Hashem irrelevant and obsolete just because they sometime seem so far removed from their current culture that they don't understand it?

In spite of Paul's statement that the Levitical offerings were never intended for salvation (Heb. 9:9), many people endorse the notion that the Levitical offerings were for the purpose of sin atonement and that therefore they are obsolete in these post Yeshua-death-and-resurrection days. If it is so, somehow Yeshua forgot to inform the disciples who lived with him for three years, as in the Book of Acts, they attend the twice daily worship times at the Temple, which consists of an animal offering (Acts 3:1). Also, when Paul came to Jerusalem, he paid the expenses for the animal offerings to break not only his own Nazarite vow, but that of four other Jewish believers in Yeshua (Acts 21). History books tell us that Jewish believers in Israel actually continued Temple attendance until it was destroyed. The sacrificial system was never an issue for them; they always understood that for the Jewish people, these were forever ordinances. Yeshua himself said that he did not come to abolish the Torah (that includes the sacrificial system of worship), but to complete it (Matt. 5:17).       

A closer look at the Hebrew language used in the text reveals that actually Leviticus is a lesson on approaching God with the protocol, honor, and respect he deserves. It also teaches us the role of Yeshua in our lives. Even the Hebrew word for atonement; kaphar כפר reveals the nature of the offering as not being a ransom, or a price for sins, but a protective covering; a shield. God is holy and a consuming fire towards all that is unclean and impure. We need the protective shield of the Master Yeshua in order to approach Hashem and this is what the Levitical offerings teach us in many levels. David actually called the Messiah: the shield of salvation (Ps. 18:35)..

Thanks be to Hashem. He has provided us the shield/covering of the Lamb to cover our nakedness (Gen. 3:21) that we may approach Him confidently with our requests. Yeshua simply brought the final piece of the puzzle that activated the whole system: his innocent death as a righteous person.

May you and yours also all come under ihs covering, that you may approach the Father with all confidence with your requests.


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 OUR  SERVICE OF LOVE

9/5/2012

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1 John 4:19
We love because he first loved us. 

When on Mount Gerizim the Children of Israel enter the covenant of God and become His people. The Gerizim covenant wording contains the following curse, "Cursed be anyone who does not confirm the words of this law by doing them (Deuteronomy 27:9-10; 26)." Paul takes up this statement in, For all who rely on works of the law are under a curse; for it is written, "Cursed be everyone who does not abide by all things written in the Book of the Law, and do them (Galatians 3:10))." Sadly, this passage is commonly interpreted to mean that if a believer begins to observe the Commandments, he 'falls from grace' and places himself under the curse of the Law. This interpretation completely omits the Paul who concurred with the idea that we live by our observance in, But the law is not of faith, rather "The one who does them shall live by them (Galatians 3:12 on Leviticus 18:5)." This reading in Paul is also at the root of Christian Anti-Semitism.

The Torah does tell us that we 'live' or 'die' as pertaining to our obedience to the Torah (Leviticus 18:5; Deuteronomy 27:26). This are not teachings of Men but Oracles from the mouth of God which Paul would not dare to disagree with. What did Paul mean then? The problem is simple: ignorance of Judaism and reading the text with an already established theology. This problem caused the translators of the English texts of Galatians to fail in making the difference when Paul speaks about a trusting obedience in the Law of God, or about the legalistic perversion of it often promoted by religious folks. A legalistic perversion of Torah makes the Commandments a ladder by which we obtain God's favor, regardless if we have a loving trust and relationship with Him, a type of ritualistic obedience that is found in many faiths, including with Christian who decry the Pharisees of the Master's day as 'legalistic'.

Paul agrees with the Torah, but also knows how to balance verse with verse. Follow me here through a Rabbinic exegesis of the definition of a life of faith through Hebrew Scriptures. These Scriptures work to complement each other's understanding, not against each other. As Paul did, the Rabbis did recognize the absurdity of basing eternal life on absolute obedience to the 613 Commandments so Rabbi Simlai brought up King David who trimmed it eleven (Psalms 15), Isaiah who condensed it to six (Isaiah 33:15-16), Micah who simplified to three (Micah 6:8), Amos to one (Amos 5:4), to which Habbakuk agreed (Habbakuk 2:4) which is the statement Paul uses in his contention for a trusting obedience as opposed to a legalistic faithless one. As you can see, the principle of 'living by faith', within obedience to Torah is not something that Paul invented, but that was often brought up by the prophets to remaind people that ritualisatic  'obedience' is ot the thing. Actually, some of the prophets claim that God would rather do without the offerings when done in the wrong spirit ((1 Samuel 15:22).

As we discover the beauty of serving God through obedience to Torah, may we never forget that our service is nothing without our love. Alongside with the prophets of old, this is what Yeshua came to remind us and to teach us: the dimension of love and trust in our service. 

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CONTRADICTION OR TWO DIFERENT THINGS?

4/30/2012

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Matthew 19:16-19
And behold, a man came up to him, saying, "Teacher, what good deed must I do to have eternal life?" And he (Yeshua) said to him … “If you would enter life, keep the commandments."   He (the man) said to him, "Which ones?" And Yeshua said, "You shall not murder, You shall not commit adultery, You shall not steal, You shall not bear false witness, Honor your father and mother, and, You shall love your neighbor as yourself." 

This week we are studying about the observances that mark what is commonly called ‘Yom HaKippurim/the Day of Atonements’. These come at the heel of the mishap with Nadab and Abihu (Leviticus 10). After the premature death of the two young men, people now realize the serious nature of what they were getting involved in by coming close to God and any precautionary measure are welcomed. This is what this is all about: a protocol by which it is safe to approach God.

The text of Leviticus tells us that God tells the Children of Israel that, On this day shall atonement be made for you to cleanse you. You shall be clean before the LORD from all your sins(Leviticus 16:30).  Did it really work? Why was Yeshua needed then? Later the writer of Hebrews tells us that, It is impossible for the blood of bulls and goats to take away sins (Hebrews 10:4). Did one statement contradict the other?

We ask these questions because of a misunderstanding in the nuances of the language due to translation, but also because we are again looking at these things through the ‘Old vs. New Testament’, and ‘Law vs. Grace’ lenses, one working against the other. Also, our present parameters of understanding being very far removed from the original texts, culture, and ideas makes it very difficult.

A clearer reading of these texts though reveals that they speak of two different things. The first speaks of national ritual cleansing by the priest approaching the Ark behind the curtain on the behalf of all the people, a cleansing that has to be repeated year after year, while the second speaks of national spiritual eternal redemption done once and for all. The sages of Judaism understood that only repentance brought expiation for sin not offerings, as they say, Neither sin offering, not guilt offering nor the Day of atonement can bring expiation without repentance (Tosefta Yoma 5.9), and repentance, meaning the return of the heart towards obedience to Torah, was the main message brought by John the Immerser and Yeshua (Matthew 3:2; 4:17). We must also remember that when the Levitical Festivals were given, which includes Yom HaKippurim, (Leviticus 23) they were given to the Children of Israel as a perpetual command (Leviticus 23:31).

Today we have a Temple-less reality so we are only able to fulfill certain parts of these commandments like the fasting for example. One Day the Temple is to be rebuilt and inaugurated by Messiah. May we on that Day be as a Bride who has prepared herself for the coming of her betrothed; one who is physically and spiritually ready to enter His Kingdom, familiar with His biddings and the ways of His kingdom. Studying the Levitical laws of offerings and the Levitical Festivals teaches about the functions and roles of Messiah in our life.
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THE HEAVENLY ADAM

3/22/2012

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 2 Corinthians  5:21
For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God. 

While reading much differently from its English processed translations, the Hebrew text of the second verse of the first chapter of the Book of Leviticus presents interesting messianic insights. I do not believe that this is due to some voluntary malefic action, but rather to a reading of the Hebrew with an already established theology.

Our usual translations of the verse read something to the effect of: “When any one of you brings an offering to the LORD … (Leviticus 1:2), but a more literal translation of the text would read, (my translation) “When a man from among you (you: 2nd person plural) desires to come near Me with an offering …” The word for ‘man’ is ‘adam’, the same as the name of the first man ‘Adam’. This did not pass the attention of Chassidic teacher Rabbi Schneur Zalman who in 1812 suggested a deeper meaning in the verse coming to the messianic conclusion of the existence of a ‘supernatural/spiritual’ ‘Adam’ who approaches God on the behalf of Israel. Based on the vision of Ezekiel in which he saw ‘a figure with the appearance of a ‘man’ or ‘Adam’ Jewish teachings sometime offer the idea of a heavenly Adam;. It is to this spiritual ‘Adam’ the Rabbi refers to.

This may sound far-fetched, but only until we read Paul teaching along the same lines in, The first man was from the earth, a man of dust; the second man is from heaven (1 Corinthians 15:47). Understanding that everything on earth was created after an heavenly pattern,  we understand that Paul’s accounting of first and second refers only to the chronology of this ‘Adam’s’ earthly manifestations.  

The Rabbi was right. Israel does have an ‘Adam’, who approaches God on our behalf, and who lives to make intercession for them (Hebrews 7:25 referring to Isaiah 53:12). He is our Burnt Offering in Hebrew called ‘olah’ or ‘ascension’, an image of a total submission and consumption in God and ascending to Him (Leviticus 1:3; Matthew 26:39; John 3:13-15). He is our Grain Offering (Leviticus 2:2; Matthew 26:26),  our Peace Offering which is an image of communion and fellowship with God (Leviticus 3:1; John 14:27; Revelations 19:9). He also is our Sin Offering for involuntary sins (Leviticus 4:2; 2 Corinthians 5:21 (the word for sin in Hebrew or Greek also means: sin offering); Hebrews 9:28); and our Guilt Offering ((Leviticus 5:19; Isaiah 53: 10-11).

In studying the eternal offering ordinances in the Book of Leviticus, we learn about Yeshua’s eternal intercessory role in our lives. It is one and the same thing, and  since He completes them (Matthew 5:17), if the offerings become obsolete as some teach, Yeshua also becomes obsolete, God forbid!

May we always be granted to confidently approach God through Him who is our Eternal Intercessory Offering in a spirit of submission and humility, in full knowledge of our sin and personal unworthiness.
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