Recall that before the revelation at Sinai God instructed Moses to set a “boundary” (i.e., hagbalah: הגבּלה) around the mountain with the stern warning that whoever would transgress the imposed limit would die (Exod. 19:12). But why did the LORD command this distance from the people at the time of such intense revelation? Why, for that matter, were God’s first words to Moses, “do not come closer” (אַל־תִּקְרַב הֲלֹם) when he encountered the LORD before the burning thornbush (Exod. 3:5)? In response to such questions the sages have said that there is a fundamental “dialectic” or tension at the core of our connection with God. On the one hand God is utterly holy, sacredly separate, infinitely transcendent, and entirely beyond our understanding, while on the other hand God is entirely present within creation, upholding it and providentially sustaining it, and who is near to all who sincerely call upon him (Psalm 145:18). God is both Elohim (אלהִים) – the Master of the universe and ruler of all possible worlds — the sole Creator (הַבּוֹרֵא) and the only true Judge and moral authority (הֲשֹׁפֵט הָאֲמִתִּית), yet he is also YHVH (יְהוָה), the source of our breath (Gen. 2:7; Num. 16:22), the compassionate Savior (הַמוֹשִׁיעַ), the intercessor (מַפְגִּיעַ), the Redeemer (הַגּוֹאֵל), the Healer (הַמְרַפֵּא), and Lover of our souls (חובב נשמתנו). God is both fully holy (separate) yet his glory pervades and fills the world (Isa. 6:3).

The dialectic between God’s transcendence (sacred otherness) and immanence (inherent presence) evoke different existential responses within the heart of faith. The transcendence of God evokes emotions of fear, reverence, respect, honor, and profound awe, while the immanence of God evokes emotions of love, closeness, intimacy, comfort, safety, and so on. The Torah juxtaposes both heart attitudes by saying, “And now, Israel, what does the LORD your God require of you, but to fear (לירוא) the LORD your God, to walk in all his ways, to love (לֶאֱהֹב) him, to serve the LORD your God with all your heart and with all your soul” (Deut. 10:12). In this summary statement of what the LORD requires of us, the fear of the LORD (i.e., yirat Hashem: יִרְאַת יהוה) is mentioned first. First we must learn to properly fear the LORD and only then will we be able to walk (לָלֶכֶת) in His ways, to love (לְאַהֲבָה) Him, and to serve (לַעֲבד) Him with all our heart and soul. But again, the requirement to fear the LORD your God (לְיִרְאָה אֶת־יהוה) is placed first in this list…

Read more “Boundaries with God…”

The Scriptures reveal that the Mishkan (or “Tabernacle”) was intended to provide an elaborate “parable” or “pattern” that points to the salvation of our God (יְשׁוּעַת אֱלהֵינוּ). First, the Mishkan designated a central and sacred place (מִקְדָּשׁ) representing the Divine Presence, with the tribes carefully arrayed on each side (east, west, north, and south), and the four families of the Levites arrayed on each side of the courtyard (Num. 2). The gate to the Mishkan opened from the east, where the tribe of Judah was positioned (Gen. 49:10) and where the Kohanim (priests) had their camp just outside the court (Heb. 7:14). As you entered the Mishkan itself, you would immediately behold the mizbe’ach (i.e., copper altar), which revealed the “korban principle,” namely, that the only way to draw near to God is by means of sacrificial blood offered in exchange for the sinner, as stated in the Torah, “For the life of the flesh is in the blood, and I have given it for you on the altar to make atonement for your souls, for it is the blood that makes atonement by the life” (Lev. 17:11), and “without the shedding of blood there is no forgiveness of sins” (Heb. 9:22).

Read more “Shadows and Substance…”

The world might be in a frenzy over various earthly fears, but understand that the LORD God of Israel is upon the throne, friends. As it says in our Scriptures: “For the LORD, the Most High, is to be feared, the great king over all the earth” (Psalm 47:2). Those of faith understand history – including the End of Days – as the expression of God’s sovereign and providential hand. The gracious Savior always works “all things together for the good” of those who are trusting in Him. Ein od milvado (אין עוד מלבדו) – there is no power that can be exercised apart from God’s consent and overarching will. Indeed all authority in heaven and earth belongs to Yeshua, the “the Ruler of the Kings of the earth” (עליון למלכי הארץ). As it is written, “All the nations you have made shall come and worship before you, O Lord, and shall glorify your name” (Psalm 86:9).

 

• Psalm 47:2 Hebrew lesson card (pdf)

 

The Spirit of the Lord comforts and reassures those who trust in Him: “My sheep hear my voice, and I know them, and they follow me. And I give them eternal life (חַיֵּי עוֹלָם), and they will never perish – no, never! – and no one will snatch them out of my hand” (John 10:27-28). Note that the Greek grammar in this verse uses a “double negation,” which is the strongest way to deny something. In other words, if the question were asked, “Will one of these sheep perish?” the answer is emphatic: “No, no, it will never happen! It is unthinkable!” Indeed all those who belong to Messiah “shall never, ever perish – not into eternity (εἰς τὸν αἰῶνα).” It is an eternal certainty that you who are trusting in Yeshua will never perish, and no power in heaven or earth will be able to take you out of God’s hand… “Surely goodness and mercy shall pursue you all the days of your life, and you shall dwell in the Presence of the Lord forever (Psalm 23:6).

Read more “Comfort from the Shepherd…”

Undoubtedly part of the reason for moral failure within the church comes from deceptive theology and the doctrine called “antinomianism,” that is, the idea that faith in Yeshua implies that we are no longer “under the law”and therefore we are free to live apart from what the Torah (and by extension, the New Testament) plainly says and teaches… This is clearly a mistake — a serious confusion between the terms of the former covenant at Sinai with the timeless truth of God’s eternal Torah, or moral will… After all, the New Covenant (ברית חדשׁה) of Yeshua is the one in which the Torah of the LORD would be written upon our hearts (see Jer. 31:31-34). Genuine followers of Yeshua therefore will love the Torah of the LORD, since God does not lie or change His mind, and Yeshua our Lord is the same yesterday, today, and forever (Num. 23:19; Psalm 33:1; Heb. 13:8). As it is also written: “Blessed is the person who delights in the law of the LORD (תורת יהוה) and meditates upon its truth day and night (Psalm 1:1-2). Amen, for the life of the follower of Yeshua “we cannot do anything against the truth, but only for the sake of the truth” (2 Cor. 13:8).

Read more “Christian Lawlessness… (podcast)”

The sages have said that salvation may be likened to rebirth that delivers us from the “narrow places of Egypt” (i.e., from mitzrayim: -מ, “from,” and צַר, “narrow”) into newness of life… The first step of lasting deliverance (יְשׁוּעָה) is to receive the great revelation: “I AM the Lord your God,” which begins our healing process (Exod. 20:2). We are set free from our bonds to surface appearances when we are made fully conscious of God’s Presence, since we then understand everything in holy relationship with Ultimate Reality, the Ground and Source of all life (Acts 17:28). As it says in our Scriptures: “We look not to the things that are seen but to the things that are unseen: For the things that are seen are transient, but the things that are unseen are eternal” (2 Cor. 4:18). Therefore God says in our Torah, “Make for me a sacred place (מִקְדָּשׁ) so I can dwell within you” (Exod. 25:8). Each of us is created to be a “mishkan” (mikdash me’at) that is, a dwelling place for God. Making a sanctuary of the heart means choosing to stay connected with reality, attuning the heart to hear the Voice of the Spirit, and consciously walking before the Divine Presence.

Read more “Shrine of the Heart…”

“And now abides faith, hope, love; these three” (1 Cor. 13:13). The opposite of faith is fear; of hope, despair; and of love, indifference. Fear is the “default mode” of the soul that dwells in darkness. This is because the “fallen” soul regards the empirical world and its flux as ultimately real — and therefore “sees in order to believe.” The life of faith, on the other hand, looks beyond the realm of appearances to behold an abiding glory — and therefore “believes in order to see.” How we choose to see is ultimately a spiritual decision for which we are each responsible….

In the geo-political world there are more seemingly good reasons to be afraid today than in any time since the rise of Nazi Germany in the 1930s. Every day the media indoctrinates people about threats of various kinds: plagues (e.g., the bird flu, swine flu, coronavirus, etc.), natural disasters, economic uncertainties, terrorist plots, and so on. In short, by choosing to engage the “culture of fear” (with its ongoing propaganda campaigns from both the right and left wing perspectives) induces a sense of dread and anxiety (as someone once said, “FEAR” is “False Education Appearing Real”). Just as a lie-detector can physiologically sense when people are telling lies, so our souls can sense when we are believing them… There is no neutral ground here, no “transcendent” place of the soul where we can rise above the realm of contrary truth claims: We will either be set free by the truth or else we will live in fear. As Yeshua said, the “Truth shall set you free.”

Of course this isn’t easy, and the temptation to yield to fear is ongoing. The test of our faith is of more value to the Lord than our material or emotional comfort, however, and therefore we will all experience tribulation of various kinds. This is the way we obtain heart (i.e., courage). Several years ago I wrote a Hebrew meditation (“Fear Thou Not”) that reminded us that the most frequently occurring commandment in Scripture is simply al tirah (אַל־תִּירָא), “don’t be afraid.” If living without fear were easy, it would be of little spiritual worth, but since it requires all of our heart, soul, mind, and strength, it is therefore considered precious. Faith requires, in short, an infinite (and divinely given) passion. And it part of God’s plan for us to be “in but not of” the world system, to be alienated, to be misunderstood, to be persecuted… We are called to “take up the cross” and die daily. Following Yeshua means sacrificing ourselves along the way.

Ultimately worldly fear distills to the fear of death, or rather, fear of “the one who has the power of death, namely the devil” (Heb. 2:14-15). If we come to peace with our own finitude, our own mortality, and our eventual end in the Messiah, however, then death has no more power over us. Perhaps this is part of the reason why those who sincerely live the Christian faith are so hated in communist countries or in other places of absolutist secular ideologies. If you are delivered from the greatest threat that man can menace over you, you are free to be a voice crying in the wilderness. The life of truth is something the humanist and atheist can never comprehend.

Fear is the antithesis of faith, though living without fear is certainly not easy. After all, how do we naturally choose to be unafraid of what we in fact fear? Is this power within our conscious control? Only by a miracle are we set free from fear… Indeed, true faith working within the heart is one of the greatest miracles of God. May it please God to impart to each us real courage that comes from Heaven itself… Amen.

 

Isa. 41:10 Hebrew lesson card (pdf)