Author: Hollisa Alewine

Dr Hollisa Alewine – Footsteps of Messiah Part 138 (Eternity Wear)Dr. Hollisa Alewine, Footsteps of the Messiah

Eternity Wear

A few weeks ago, we looked at Yeshua’s parables of great treasure. In the Song of Songs, there is another opportunity to see the fruits of wisdom operating in the Bride who awaits the resurrection of the dead. It is only then that she will see the real fruits of her labor for the Kingdom.

The verse in the Song lumps all the choice fruits in there together. We’re much more familiar with an orchard of pomegranates, but other good fruits might be planted with purpose. A henna plant would be planted with purpose in order to harvest the dye out of it. A nard plant would be planted with purpose in order to harvest this very valuable aromatic. All three products that are mentioned in this orchard of “shoots” are things that are not random.They are planted with purpose because the produce from them and the benefit derived from them is extremely valuable.

The orchard planting requires a lot of effort, patience, and planning, but perhaps there was one early decision that determined whether the orchard would even be planted. There are some opportunities that are going to be for us like Jacob’s glimpse into the gateway to Heaven. We’re going to realize a unique opportunity Adonai drops into our laps. We’re going to say, “How awesome is this place?”

But there’s really only one chance. It’s one of those things where you have to be quick. So many opportunities out there aren’t time dependent, but every now and then, the Father puts something before you that is so awesome. You know it’s awesome when you encounter it. And you know there’s a danger that if you keep going through life, and you don’t deal with that thing as fast as you should, it will be an opportunity lost. And this is what Yeshua says in Matthew. He says,

“The kingdom of heaven is like a treasure hidden in the field, which a man found and hid again; and from joy over it he goes and sells all that he has and buys that field. Again, the kingdom of heaven is like a merchant seeking fine pearls, and upon finding one pearl of great value, he went and sold all that he had and bought it.” (Mt 13:43-46)

What these two parables have in common, other than a great treasure, is that it cost the buyers everything they had to obtain that great treasure. They really only had one opportunity. If either of those men had delayed, if they had not wanted to risk selling everything for that treasure, there would have been no great return. The question of the treasure is, “Do you really want to start back from scratch?”

You have to build from scratch, even though it’s a great treasure. You have to leave first things behind with their security. Paul had to do it. He took three years apart to re-think everything he knew in light of the revelation of Yeshua in the Torah.

In order to realize the potential of the great treasure, that once-in-a-lifetime revelation, there should be no delay. Had the first man delayed, somebody else could have bought the field. He realizes that when he sees this treasure, it will require everything he owns in order to go back and buy it. Maybe he already had a house. Maybe he already had two fine cars. Maybe he already had the furniture his wife liked. Maybe he had a swimming pool. The house and neighborhood and boat or club membership may be everything that he wanted… and developed through great care and sacrifice.

But now he realizes that he must relinquish everything he has accumulated to obtain that treasure. And then he’ll have to figure out how to invest it because he’s just sold the security that he had.

And then in the second parable, the merchant sells pearls, so it’s certain that he already has a pocket full of fine pearls. But then he finds that one pearl. And he will have to sell every pearl he has in order to buy that one. In either case, if they delay, somebody else could buy that field. Somebody else could buy that pearl. They did not have plenty of time. They couldn’t say, “Well, let me just start selling off a few things, cutting back here or there.” No, both of them had to immediately go out and find buyers. Typically, when you try to sell something quickly, you take a price far below its value, but they were willing to do that in order to obtain this one thing of great value.

So the pressure of the parable is if they had delayed at all, they might have missed the opportunity of a lifetime. And that’s the thing. Life is time.

Our life is time.

How we spend our time. What we purchase with our time. Time is precious. We don’t have a lot of it, most of us. Our generation is structured that way.

Time is so valuable because we know that if we lose it, it is irretrievable. It’s not that every single moment we need to be worried that, oh my goodness, I’ve just lost time. I’m going to weep and gnash my teeth in the long run because I didn’t get this and that done. Yeshua’s saying, there’s going to be a once in a lifetime opportunity for a believer. You have to know when that moment is.

I think for a lot of us, we know when that moment was. We realized at some point that studying Torah wasn’t just doing Jewish stuff. It wasn’t dressing up in Jewish things. It wasn’t an interesting little Sunday School study. We realized this His Word, and it is life. Life most abundantly.

But if you do it, it will cost you everything. If you don’t do it, you probably missed that once in a lifetime opportunity.

Now, can you come back later? Just like Jacob who came back later to pay the tithe? Yes. But… to do it with haste was the once in a lifetime opportunity. Time really does backfill like sand. There are lots of things in our lives that we’ll wait for later. There’s some things in life that we can fix with a repentance do-over. But Yeshua’s saying some things won’t be like that. Don’t be surprised if you get a once in a lifetime opportunity to see if you’re willing to give up everything you have in order to develop the more valuable new treasure.

We must not postpone our spiritual commitments, for each moment is a treasure. Repentance can be a great treasure, an opportunity that if missed, might result in a hard heart. Repentance is also a pearl of great price. The ability to repent can be a once in a lifetime treasure because it can affect your eternity. Somebody who delays may find out that the sands of time really can backfill that. They can become very hard, very resistant as time goes on. The opportunity to repent is a pearl of great price. Will that repentance cost everything we’ve accumulated? It might. If all we’ve accumulated is the garbage of the world, then it’s going to cost all of that worthless stuff we convinced ourselves had some value in it. We should happy that such a pile of worthless things can be sold in order to obtain eternal wear.

For us, finding Yeshua in the Torah is a treasure hidden for nearly the last 2000 years.

Each generation is asked to sell everything. Some are asked to make a different path than their families walk. Make a different path than our coworkers walk. Make a different path than our neighbors walk. Make a different path than our old church walks. We have to invest everything in that once in a lifetime window into heaven.

It might be the last window of its kind. We’re in an awesome place. Yeshua is offering this precious jewel that we can wear in eternity. Other things that we thought were precious, they’re not really eternity wear. Maternity wear is important, but eternity wear everyone should be acquire. We may have to give up other clothes in the closet for eternity wear. It’s worth doing it quickly, though.

Do you remember getting on the monkey bars at school? You swung off on the first rung, and you had momentum. As long as you had momentum, you could go all the way across the monkey bars. But if you weren’t willing to let go of the security of the last rung, and you hung there for a second with one hand, it was hard to catch the next one. You might have missed it. Then you just hung there for a while before dropping to the ground.

When we’re looking at these precious jewels of opportunity, see how important momentum is! The pips of the pomegranates symbolize the mitzvot. The Israelites received those at Mount Sinai when they left Egypt. In that sense, at Mount Sinai, Adonai planted an orchard. He planted that orchard in a very orderly way. The Israelites were camped according to their tribes. According to groups of tribes. Clans. Families. Perimeter of the Levites. The priests. There was an orderly service in the Mishkan. They were prescribed very precisely how things were to be set up every single time it was set up or torn down to move. When they set it back up, everything was orderly, just like a well-planned orchard.

The pomegranates in this pomegranate orchard are a nation who hold these mitzvot. The pips, or the little pieces of fruit in the pomegranate, are thought to generally come out to 613, representing the total number of the commandments. And so it was and is a unique opportunity, the opportunity of a lifetime.

He planted us, the pomegranate orchard, in the wilderness of the peoples. From Adonai come mitzvot commandments to the talmidim (students). Camping there, learning, learning, learning from Moses. Learning, learning, learning from Yeshua. And eventually Israel will be this mature orchard of pomegranates because they’re a royal priesthood as well.

Once they were taught, the disciples became shliachim, or “sent ones.” They were able to reconcile the nations to Elohim, their creator. The “shoots” of the pomegranates comes from the Hebrew verb shalach, “sent.” We were not planted just to be one little beautiful camp of pomegranate trees. Instead, this fully-invested camp of pomegranate trees brings forth fruit and even healing leaves that shoot out to the world. Our fragrance of good deeds is to be shared with the nations. Yeshua is the root from which we shoot into the world if we cultivate our planting.

We never want to be consumed with regret when we realize that we lost an opportunity because we didn’t recognize the value of the treasure of time. We don’t want to regret being too fearful to give up what we had in order to grasp the eternal treasure that is hidden inside this world.

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Dr Hollisa Alewine – Footsteps of Messiah Part 134 (Turning Tables Part 1)

Turning Tables

Here in Egyptalon, it’s a language issue. The Hebrew language. One day, the tables will turn:

“For at that time I will change the speech of the peoples to a pure speech, that all of them may call upon the name of the LORD and serve him with one accord.” (Zephaniah 3:9)

This echoes the three principles of the fall moedim, which are a step of sorting the sealed righteous from the intermediates from the wicked. Prayer to purify, repentance to seal, charity to the suffering to prove the heart change and willingness to serve the Kingdom.

The first principle, prayer, is a practice of purifying the speech, measuring one’s own prayer against the standard of the Word.

Those sealed with the Name of YHVH are one as He is One. They do not bear the many names of individual idols, but they are a unified, accurate reflection of His image as a nation apart. In a sense, because we tend to impose our face over the face of Elohim (“no other gods in front of me”), the world sees a distorted representation of His Name in us, especially when we assemble all our individual gods that we sometimes choose to place before obedience to YHVH. Too often, we are not a representation of Him, but of our mixed obedience and unreliable loyalty to His Oneness. In that sense, it is also a hearing issue: “Hear, O Israel, YHVH our Elohim, YHVH is One.”

At the end of days, “The LORD shall be King over all the world, on that day the LORD will be One and His Name one.” (Ze 14:9)

There will be no misrepresentation of the Holy Name in that day. Because the names, or reputations of people will reflect the holiness of the Word, His true reputation will be known by all the living.

The blasphemous names of the Great Harlot in Revelation may be a reference to traditional thought about how even in slavery in Egypt, Israel maintained a vital connection to the Promise of the Fathers: their names in exile. The Israelites’ Hebrew names, uncorrupted with Egyptian names, set them apart, even the tribes of Joseph, Ephraim and Menashe. They retained a “pure speech,” Hebrew, even though many among them descended into idolatry. 

They were still a nation apart because of their literal names, but a name is also reputation. Their sexual purity retained the identity of the nation through the generations. Only when the greater part of the nation maintained sexual morality could they retain their identity with their family, clan, tribe, and nation. These two identifiers, speech and sexual morality, set them apart in Egypt.

James, who addresses the “twelve tribes scattered abroad” places emphasis on Godly speech in order to keep one’s Bridal garments unstained, the Bridal Bridle:

“If anyone thinks himself to be religious, and yet does not bridle his tongue but deceives his own heart, this man’s religion is worthless. Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress, and to keep oneself unstained by the world.” (Ja 1:25-27)

James emphasizes three aspects of the bridal garments as the three pillars of the fall moedim:

Controlling the tongue by keeping the waters pure, also a prayer practice
Exercising practical holiness by alleviating the suffering of those in distress, charity
Sealing the fountain with repentance, which aids #1 by not allowing new pollutants to fall in.

See how great a forest is set aflame by such a small fire! And the tongue is a fire, the very world of iniquity; the tongue is set among our members as that which defiles the entire body, and sets on fire the course of our life, and is set on fire by hell. For every species of beasts and birds, of reptiles and creatures of the sea, is tamed and has been tamed by the human race. But no one can tame the tongue; it is a restless evil and full of deadly poison. With it we bless our Lord and Father, and with it we curse men, who have been made in the likeness of God; from the same mouth come both blessing and cursing. My brethren, these things ought not to be this way. Does a fountain send out from the same opening both fresh and bitter water? Can a fig tree, my brethren, produce olives, or a vine produce figs? 

Nor can salt water produce fresh. (Ja 3:5-12)

In a play-on words, James warns against both sins of the tongue and sexual immorality, for the “sealed fountain” is thought to refer sometimes metaphorically to the holy marriage bed, each spouse sealing the fountain from outside persons: husbands sealing their fountains from all but their wives, and wives sealing their cisterns from all but their husbands.

So apart from the easy understanding, which is that our speech should be free of cursing, scorn, and gossip, and we should maintain holy marriage beds, how else can we understand the language of a Hebrew?

“A garden locked is my sister, my bride,

A rock garden locked, a spring sealed up.” (So 4:12)

The tongue, as James pointed out, is like a fountain, a spring. Israel is referred to as a

·     Locked garden

·     A locked rock garden

·     A sealed spring

It’s pretty easy to figure out. The Bride of Messiah is being restored to the Garden of Eden. It is a locked garden, protected by cheruvim with fiery swords; it is a locked rock garden, the palace of King Messiah, the representation of the Rock of Ages; it is a sealed [as with a signet] spring, watered by the rivers of Eden sourced from the Upper Garden, flowing from the very Throne of Adonai. It is not approachable in a state of sin, let alone inhabitable.

The first mention of gal/galeed is the heap of stones that witnessed to the uncrossable barrier of the Promised Land to Laban and other idolators who did not repent and make the journey with Jacob’s family:

“’Behold this heap and behold the pillar which I have set between you and me. This heap is a witness, and the pillar is a witness, that I will not pass by this heap to you for harm, and you will not pass by this heap and this pillar to me, for harm. The God of Abraham and the God of Nahor, the God of their father, judge between us.’ So Jacob swore by the fear of his father Isaac. Then Jacob offered a sacrifice on the mountain, and called his kinsmen to the meal; and they ate the meal and spent the night on the mountain. Early in the morning Laban arose, and kissed his sons and his daughters and blessed them. Then Laban departed and returned to his place.” (Ge 31:51-55)

It was the last meal Jacob and his family were to have with the Laban, the unrepentant idolator.

Israel is to be a locked garden, a stone of witness. Having preserved her identity, pure speech and marital fidelity in the exile, she returns to the Land of Promise given to Avraham. They set a barrier beyond which neither can cross without Heavenly authorization, a seal of approval from the One Who plants the Garden.

Israel’s wilderness journey was semi-supernatural: garments that didn’t wear out, shoes that didn’t wear out, and daily bread and fresh water. It was their preparation to cross into the realm of the Garden in the Promised Land. Alas, the Golden Calf and the Evil Spies delayed the crossing of the Hebrews, an identity that means those who have crossed over. It weeded out those of impure sexual habits, including idolatry, and those whose tongues had not been purified in the journey. What the Hebrews did retain after they finally finished the journey and crossed over was their Hebrew language.

Their language and the marriage bed were two important “preservatives” of the Hebrews in Egypt. These two practices preserved their recognition and witness of Abraham, Isaac, and Jacob as forefathers, both through descendancy and language. These two things should characterize Israel as they await the Greater Exodus in the Wilderness of Egypt, the Wilderness of the Peoples (Ezek 20:35-36), which gives them a double exile.

While Egypt was one exile, Babylon took the Jews to another, rooted in the confusion of the languages earlier at Bavel. It occurred because humankind wanted to make a name for themselves, not to build the Name of The Holy One. One. One. Not the many confused names, but ONE. One Word. This is difficult to us, for we suffer in a double exile, slavery in a land of idols as well as a confused world of many blasphemous names.

Through Yeshua, however, Adonai has provided a way even for the non-native Israelite to be identified in the wilderness of exile both through language and descendancy.

·     “Abraham’s seed and heirs according to the Promise.” (Ga 3:29)  We are therefore bound to protect the sanctity of the marriage bed and to shun sexual immorality in our homes, for we are descendants of Avraham by faith.

·     Our pure “Hebrew” speech. Torah.

The Torah is the language we embrace and speak in the “Wilderness of Egypt and the peoples.” While we speak many languages, Adonai is returning us to His pure language, Hebrew. It begins by accepting His whole Word, His true representation, in whatever language we can understand it. This begins our journey back to the pure language. Don’t put more emphasis on learning Hebrew than learning and practicing what it says!

I love learning Hebrew, but in this dual exile of Egyptylon, we must begin with learning Torah in our own language. Along the way, we will pick up different levels of skill. Some will learn words like Shabbat, shalom, todah, and those associated with the feast days. Others will become fluent in Biblical or modern Hebrew. What matters is learning in obeying! This is our one clean, daily source of our pure speech.

Remember, two things will characterize, or unify, the Bride in exile: pure speech and sexual morality.

The Torah is the “language” in exile, but sexual morality must still be practiced as Sarah and Joseph in Egypt. “Do not even eat” with sexually immoral believers because it is conscious idolatry:

“Do not be idolaters, as some of them were; as it is written, THE PEOPLE SAT DOWN TO EAT AND DRINK AND STOOD UP TO PLAY.” “But actually, I wrote to you not to associate with any so-called brother if he is an immoral person, or covetous, or an idolater, or a reviler, or a drunkard, or a swindler—not even to eat with such a one.” (1 Co 5:1-13)

Licentiousness characterizes those who serve the god of this world, not the Holy ONE of Israel. When it is time for the Greater Exodus, those of pure speech and holy vessels will exit their exiles to enter the locked Garden.

Until then, we must lovingly but firmly turn the tables on those who would enter our believing communities practicing sexual immorality. We must not invite them to our Shabbat or feast tables if they know the Word and intentionally transgress it. It is a departure both from pure speech and respect for the Elohim of Avraham, Isaac, and Jacob when such sin is deliberately committed without a desire to repent and taking steps to do so.

We are a heap of stones, a witness to the locked garden.

What if they don’t know? Teach them!

Start with the Big Ten. In the Big Ten, the observance of Shabbat is presented along with not committing adultery. Upon the commandments prohibiting adultery and idolatry, other commandments concerning sexual morality hang. They can be taught in kindness.

And when we address disobedience, we should do so in such a manner that the one being excused from the table feels as if we are on his/her side, pulling for his or her success, confident of a desire to change.

They should feel as though if they make this big decision, we would be the first person they would come to for help and guidance. Our table is open and ready when they return.

We should be a safe place to fall so it is easier for the disobedient brother or sister to learn how to stand as true Hebrews. When a fallen brother or sister returns, that table turns full circle.

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