Category: Torah Class – Hollisa Alewine

Dr. Hollisa Alewine has her B.S. and M.Ed. from Texas A&M and a Doctorate in Philosophy from Oxford Graduate School. Her area of research is adult education with an emphasis on correctional education. Additionally, two of her three Master’s Degrees (one in Rabbinic Theology and one in Religious Education) emphasized research in Nazarene Judaism of the First Century. Now retired from a career in federal law enforcement, Dr. Alewine writes and teaches extensively in the Jewish roots of faith. She is the author of Standing with Israel: A House of Prayer for All Nations, The Creation Gospel Bible study workbook series, and a programmer on Hebraic Roots Network. Her newest project is called BEKY Books (Books Encouraging the Kingdom of Yeshua), and she is joined in the project by some of her favorite authors and teachers. Proceeds from her Creation Gospel workbook series have helped to build and provide monthly funds to the LaMalah Children’s Centre in Kenya. Dr. Alewine is a student and teacher of the Word of God.

Dr Hollisa Alewine – Footsteps of Messiah Part 167 (A Host of Troubles)

A Host of Troubles

Then the LORD sent Nathan to David. And he came to him and said,

“There were two men in one city, the one rich and the other poor.
The rich man had a great many flocks and herds.
But the poor man had nothing except one little ewe lamb which he bought and nourished; and it grew up together with him and his children. It would eat of his bread and drink of his cup and lie in his bosom, and was like a daughter to him.
Now a traveler came to the rich man, and he was unwilling to take from his own flock or his own herd to prepare for the wayfarer who had come to him; rather he took the poor man’s ewe lamb and prepared it for the man who had come to him.”

Then David’s anger burned greatly against the man, and he said to Nathan, “As the LORD lives, surely the man who has done this deserves to die. He must make restitution for the lamb fourfold, because he did this thing and had no compassion.”

Nathan then said to David, “You are the man! 

The rich man was quite a host! The hospitality he offered his guest was not real hospitality at all. He faked his compassion for the weary traveler. He was so stingy that he killed another man’s beloved pet and passed it off as his own sacrificial gift for the guest’s benefit.

This would be a prime place for a political commentary on the current state of affairs in the United States’ political situation, but the reader is intelligent enough to understand that facet of the parable. Fake hospitality deceives people into thinking the host really cares and has compassion. What the wicked host offers is nothing more than someone else’s hard work and property.

To review from last week’s text in this heavenly hospitality series, a righteous guest seeks a righteous home for hospitality, and he/she has the authority to bless that home with peace:

“Do not acquire gold, or silver, or copper for your money belts, or a bag for your journey, or even two coats, or sandals, or a staff; for the worker is worthy of his support. And whatever city or village you enter, inquire who is worthy in it, and stay at his house until you leave that city. As you enter the house, give it your greeting. If the house is worthy, give it your blessing of peace. But if it is not worthy, take back your blessing of peace. Whoever does not receive you, nor heed your words, as you go out of that house or that city, shake the dust off your feet. Truly I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city.” (Mt 10:9-15)  

Yeshua sent out his disciples as his messengers. They were to practice what they’d seen Yeshua do: teach, preach, immerse, comfort, exhort, rebuke, heal, and so on.

“Let love of the brethren continue. Do not neglect to show hospitality to strangers, for by this some have entertained angels without knowing it.” (He 13:1-2)

These are not random strangers who visit, but “brothers” in the faith. No doubt the rich man had some level of acquaintance with the poor man he robbed. He knew where and when to steal the poor man’s lamb, perhaps while the poor man was working or gone to the market. A lamb who was raised like his own daughter would not have been left unguarded very often. The rich man’s act was premeditated, cunning, a masquerade of righteousness over a filthy act of cruel robbery.

Strangely, Scripture links two concepts in the same neighborhood, called smikhut (placement). Those two concepts are lack of hospitality and fornication/adultery.

In David’s case, he was the adulterer “rich man” who slaughtered the poor man’s lamb to prepare for the guest. This was also in the neighborhood of hospitality to strangers and “angels” in Hebrews Thirteen. Just skip one verse down:

“Marriage is to be held in honor among all, and the marriage bed is to be undefiled; for fornicators and adulterers God will judge.” (He 13:4)

A wicked person may seem to offer hospitality, but the real motive is self-serving. They are not really serving the traveler or needy person; they are enhancing their own appearance of kindness. The hospitality is not for the benefit of the guest, but for himself. In the following account, the Messiah calls out fake hospitality.

While the host had the means to extend genuine hospitality toward Yeshua, he’d only invited him out of curiosity to hear a new word, listen for something with which to entrap his guest, or to look hospitable to the rest of the townspeople. Instead, an unwelcome visitor extends hospitality that Simon did not:

“Turning toward the woman, He said to Simon, ‘Do you see this woman? I entered your house; you gave Me no water for My feet, but she has wet My feet with her tears and wiped them with her hair…’ “You did not anoint My head with oil, but she anointed My feet with perfume. For this reason I say to you, her sins, which are many, have been forgiven, for she loved much; but he who is forgiven little, loves little.” (Lk 7:44-47)

The sinful woman understood the principle of hospitality better than the man who simply was curious to hear an insightful word from the teacher. Like many interactions in the Body of Messiah today, it would feed the host’s pride or critical skepticism, both of which fuel false feelings of self-worth. The repentant woman’s hospitality was of the kind that welcomed the Bridegroom to the Garden with incense of sacrifice.

Simon was thinking Yeshua didn’t know what kind of woman anointed his feet. What Simon didn’t acknowledge was it was the woman she used to be. She was repenting, bringing a sacrifice of her own, perhaps all she could afford, not someone else’s hard work of repentance. If she had been a loose woman, this was not the generous, hospitable woman who washed Yeshua’s feet intimately with her hair. She wanted a new relationship with Heaven through the Sent One, not a fake one. She wasn’t faking her interest in Yeshua. She wanted to change. She had more than a little love.

One way we signal this desire to truly repent is with generosity, especially to the needy and poor righteous. This is one of the “Big Three”: prayer, repentance, charity leading up to Yom HaKippurim.

Real charity.

Love much, be forgiven much. Real charity doesn’t care about who is in the room judging what kindnesses we give to a brother or sister. It wants a genuine relationship with Heaven. It doesn’t offer someone else’s work as their own. It does not seek its own reward for that gift. Any human being on earth can do an act of kindness that connects himself only to the recipient. One who desires to restores hospitality with the Presence of Elohim will see the face of the recipient as the face of Yeshua even if it is one of the “least of these.”

One who does not attribute his or her act of kindness to Heaven is usurping the very source of kindness inside every human being. This compassion is the stamp of the Creator! Even wolves will raise orphan pups and feed the wounded in their pack; how much more should human beings acknowledge that our Creator Elohim created us with a desire to help one another?

If that’s not plain enough, then consider this: A person who takes credit for being compassionate and charitable is offering someone else’s gift as his own. Compassion was something planted in us by our Creator. Gifted. We are all re-gifting generosity to bring Heaven down among us.

Sodom and her four satellite cities were known for lewd behavior. In rebuking Israel, Ezekiel points out another symptom of their wickedness:

“Behold, this was the guilt of your sister Sodom: she and her daughters had arrogance, abundant food and careless ease, but she did not help the poor and needy.” (Ezek 16:49)

Likewise, the Tribe of Benjamin was nearly wiped out for rapacious inhospitality.

Likening Israel to Sodom recalls Sodom’s lack of hospitality to visitors. They were beyond inhospitable and stingy, they were lewd and murderous. They moved the Presence of Adonai farther away from the cities, not closer to it. Ever wonder why one of the “angels” didn’t continue on to Sodom with the other two (Ge 19:1)? Perhaps the one Avraham called YHVH wouldn’t set foot in it.

And like Yeshua told Simon, gratefulness to Heaven for our own undeserved gifts should affect how we receive and love guests.

Avraham had already rescued the Sodomite cities in order to recover his nephew Lot when they were carried away as spoils of war. Were they grateful and generous to others in need after their rescue? No, they did not become grateful hosts to righteous guests. They became worse. And dared anyone to judge them for it.

Yet, the Day of Judgment arrived for Sodom and for King David’s adultery and manslaughter of another for his own sin. Later, David repents and writes,

“Against You, You only, I have sinned and done what is evil in Your sight, so that You are justified when You speak and blameless when You judge.” (Ps 51:4)

May we repent before Yom HaKippurim if we have mistreated brothers who are the face of Yeshua at our table. (Mt 25:45)

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Dr Hollisa Alewine – Footsteps of Messiah Part 166 (Idols or Angels?)

Idol or Angel?

Scripture commands us not to make images of things in the earth or in the heavens to worship them. This means different things to different people, even within the Jewish community. It is one of those commandments that drives the reader to its multiple other mentions in Scripture to make full sense of it: “You shall not make for yourself an idol, or any likeness of what is in heaven above or on the earth beneath or in the water under the earth.” (Ex 20:4)

Some may not possess any figured images, applying the mitzvah very strictly. Others may give their children dolls or have animal sculpture for decoration, applying additional context for the mitzvah, which is having an image for the purpose of worshiping it or acknowledging its power:

You shall not make for yourselves idols, nor shall you set up for yourselves an image or a sacred pillar, nor shall you place a figured stone in your land to bow down to it; for I am the LORD your God. (Le 26:1)

In this application, a person avoids images of known gods, demons, or symbols denoting such, but does not avoid having photographs, artwork, or objects in the shape of animals or heavenly bodies, etc. The Tabernacle and Temple were decorated with images of both heavenly and earthly objects according to a Divinely-prescribed pattern.

The range of interpretations is not unusual, and it lends itself to investigation so that one can learn more about the mitzvah by tracking down every mention of images as idols. This week, we’ll take a look at a song traditionally sung on Erev Shabbat to usher in the Divine Presence on Shabbat, for Shabbat is a moed, an appointed time when the Creator of the Universe promises to visit those who tend His Garden. Shir HaShirim (Song of Songs) 5:1 has been our working text for understanding the repopulation of the Garden when the Bride and Bridegroom join the Divine Presence at the wedding feast of resurrection:

I have come into my garden, my sister, my bride;

I have gathered my myrrh along with my balsam.

I have eaten my honeycomb and my honey;

I have drunk my wine and my milk.

Eat, friends; drink and imbibe deeply, O lovers.

This sumptuous wedding meal inaugurates the reign of Messiah Yeshua, for he will return to earth with his holy ones to rule and restore the earth to the purpose for which the Father created it. What we have learned the last few weeks is that earthly hospitality to the righteous brother or sister is the Torah’s pattern of preparation for the restoration of all things. Following our lesson on Avraham and the angels last week, let’s pick up this week with Yeshua’s reiteration of hospitality. A righteous guest seeks a righteous home for hospitality, and he/she has the authority to bless that home with peace:

“Do not acquire gold, or silver, or copper for your money belts, or a bag for your journey, or even two coats, or sandals, or a staff; for the worker is worthy of his support. And whatever city or village you enter, inquire who is worthy in it, and stay at his house until you leave that city. As you enter the house, give it your greeting. If the house is worthy, give it your blessing of peace. But if it is not worthy, take back your blessing of peace. Whoever does not receive you, nor heed your words, as you go out of that house or that city, shake the dust off your feet. Truly I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city.” (Mt 10:9-15)

Yeshua sent out his disciples as his messengers. They were to practice what they’d seen Yeshua do: teach, preach, immerse, comfort, exhort, rebuke, heal, and so on. The disciples were messengers, sometimes called shliachim in Hebrew for “sent ones.” Another word for messenger in Hebrew is malak:

???????? m?l?âk; to despatch as a deputy; a messenger; specifically, of God, i.e. an angel (also a prophet, priest or teacher):—ambassador, angel, king, messenger

Last week’s lesson on Sodom was important to Yeshua’s instructions to his disciples, who were being commissioned to function like the three “men” (anashim) in Genesis 18:2 who visited Avraham. One was called LORD (YHVH) in 18:13, and then when they approached Sodom, the two angels were called malakim (Ge 19:1).

Although the LORD said He was on a mission to investigate the cries of the righteous, poor, and needy in Sodom, Scripture specifies “two angels” continued on to Sodom. Even if YHVH did not continue on after His bargaining session with Avraham to spare Sodom, those He sent functioned on His behalf.

Some scholars say each of the three performed a specific task. The LORD blessed Avraham and Sarah and revealed the plans to them; one angel destroyed the cities; and one angel oversaw the deliverance of the Lot’s family. Although they worked together, each focused on one aspect of the mission. This is a good example of an “angel” representing the Most High. They acted on His behalf, and anything done to them for good or bad was as if it were done to the Holy One Himself.

So why did Scripture call the angels “men”? It demonstrates the importance of hospitality as a preparation for the reign of King Messiah and the return of the Presence of Adonai to His holy city Jerusalem. It is the Garden precept, an opportunity for human beings to show their Creator that they are ready for the return to the Garden. They will do and be the things for which the Creation was prepared for them.

The Holy One enjoys visiting and walking with His unique creation, mankind. As a result, He visits them on this earth while they prepare, both through heavenly malakim and earthly malakim. Because we aren’t always sure which is which, we treat what we think are earthly malakim with the same hospitality we would heavenly ones, for they represent Yeshua himself:

“Let love of the brethren continue. Do not neglect to show hospitality to strangers, for by this some have entertained angels without knowing it.” (He 13:1-2)

These are not random strangers who visit, but “brothers” in the faith. What does this have to do with worshiping idols?

It brings us back to that beautiful Erev Shabbat song, “Shalom Aleichem.” Some believers might object to singing the song, saying that it is the worship of angels or speaking to spiritual beings we are not supposed to address. I think this is a basic misunderstanding of the hospitality principle of the Kingdom and the meaning of malak, a messenger of the Most High, whether heavenly or earthly guest bringing the Presence with him/her by virtue of their faithful walk in the Word. Servants of the Most High sent with a blessing from Heaven for the Shabbat home they visit.

By hosting the righteous guest to the Shabbat table, the host has opened his home to the Most High Himself. The host is now part of the work Heaven sent that malak to do even though all the host did was prepare his or her home for the guest with good food and drink, a place to rest comfortably and safely, and a place to wash up from the journey.

Knowing what you know now about Yeshua’s instructions to greet a host’s home with shalom and to bless it with shalom before leaving it, read the song:

Peace be unto you, ministering angels, angels of the Most High, coming forth from the King of kings, the holy One, blessed be He.

May your coming forth be in peace, angels of peace, angels of the Most High, coming forth from the King of kings, the holy One, blessed be He.

Bless me with peace, angels of peace, angels of the Most High, coming forth from the King of kings, the holy One, blessed be He.

May your departure be in peace, angels of peace, angels of the Most High, coming forth from the King of kings, the holy One, blessed be He.

We sing the song not just for the blessings promised to the host home, but for the opportunity to welcome the Divine Presence to fellowship with us at the weekly moed. How Shabbastic is that?

And about those blessings…if your righteous guests are not aware they have the authority to bless your home when they enter and leave, do mention it! Just like honoring one’s father and mother comes with a promise, a righteous host can expect the guest to speak specific blessings that bring shalom, or completeness, to his household. Don’t let that guest leave without blessing you! Be like Jacob, and hang on until they give up that blessing! (Ge 32:26)

You might say, well, you know what? When I go to somebody’s house, I probably won’t heal anybody, or teach a Torah portion. I may not lead somebody to salvation and immerse them.

It doesn’t matter. Your very presence is a blessing of peace, for you are the stand-in messenger of Yeshua. The King of Kings. So be an angel, a malak. Speak what that family needs to make them whole spiritually and physically.

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Dr Hollisa Alewine – Footsteps of Messiah Part 165 (Be My Burning Guest)

Be My Burning Guest

I have come into my garden, my sister, my bride;
I have gathered my myrrh along with my balsam.
I have eaten my honeycomb and my honey;
I have drunk my wine and my milk.
Eat, friends; drink and imbibe deeply, O lovers.”

Last week, we learned:

“Of all the righteous ones of Scripture, Avraham and Sarah were the best known for hospitality to strangers, especially when they received the three angels. (So 5:1)

Good gardening is good hospitality to the voice of Adonai, His holy Presence. Because human beings, particularly believers walking in the Way of Yeshua, are in His image, practicing hospitality toward people of faith is an especially sweet fruit of the Ruach HaKodesh.”

Hospitality prepares us to be a part of the Garden of Eden conversation in the Scripture above. We can both invite the Bridegroom hospitably and remain in the Garden because we possess the vital character of hospitality without which a human cannot remain in the Garden. We can be a worthy guest…and friend…who will bless the Garden.

To get a better handle on this trait, let’s take a careful look at what hospitality is. What does the word mean?

Hospitality:

Middle English hospital, “residence for pilgrims and travelers, charitable institution providing residence for the poor and infirm,” “guest accommodations” (probably by ellipsis from hospit?le cubiculum “sleeping room for guests”), noun derivative of hospit?lis “of a guest, of hospitality, hospitable”

The Hebrew word for “guest” is kara ?????

The KJV translates Strong’s H7121 in the following manner: call (528x), cried (98x), read (38x), proclaim (36x), named (7x), guests (4x), invited (3x), gave (3x), renowned (3x), bidden (2x), preach (2x)

Outline of Biblical Usage
to call, call out, recite, read, cry out, proclaim
(Qal)
to call, cry, utter a loud sound
to call unto, cry (for help), call (with name of God)
to proclaim
to read aloud, read (to oneself), read
to summon, invite, call for, call and commission, appoint
to call, name, give name to, call by

The Book of Leviticus is “Vayikra” [“and called”], a book of holies, our calling to create a sanctuary of holiness for YHVH. This hospitality “preaches” His Presence to the earth and His desire to dwell with us. The Torah describes to us our holy “calling.” Not only that, Adonai listens to the cries / proclamations of human beings, especially the poor and distressed.

Somewhere in this world, your name can be proclaimed to Heaven, either in frustration, agony, and pain,
or in gratefulness, relief, and consolation.

How this works is that the needy “give name to” the situation in that home or community. A guest can “summon” Adonai’s attention for blessing or chaos. He will actually come investigate the call for Divine help or proclamation of gratefulness!

• Now the LORD appeared to Abraham by the oaks of Mamre, while he was sitting at the tent door in the heat of the day. When he raised his eyes and looked, behold, three men were standing opposite him; and when he saw them, he ran from the tent door to meet them and bowed down to the ground, and said, “My Lord, if now I have found favor in Your sight, please do not pass Your servant by. Please let a little water be brought and wash your feet, and make yourselves comfortable under the tree; and I will bring a piece of bread, so that you may refresh yourselves; after that you may go on, since you have visited your servant.” (Ge 18:1-5)

Avraham understood what a special opportunity he had. Without a guest, who would bless? Righteous guests are given a Divine mandate to bless or destroy a home. It’s an apocalyptic opportunity symbolic of the end of days.

Washing feet and providing a safe place to rest with food is the ancient practice of hospitality to guests, especially honored guests. Yeshua told his disciples to honor one another, not a new commandment, but an affirmation and demonstration of an old pattern of hospitality. It strengthens bonds of holiness and signals a desire to return to the ultimate place of hospitality, the Garden.

Abraham and Sarah’s [Pesach] hospitality was rewarded with a resurrection of their reproductive process.The messenger guest told them that they would have a son at the appointed time next year. The righteous guest has the Divine ability and OBLIGATION to bless a righteous host. In this respect, the blessing is mutual. The host blesses the righteous guest with three basic things, and the guest blesses the host with something that will bring shalom to the household. This is a Biblical pattern and principle.

• “Truly, truly, I say to you, a slave is not greater than his master, nor is one who is sent greater than the one who sent him. If you know these things, you are blessed if you do them.” (Jn 13:16-17)

Yeshua teaches the Garden principle of hospitality. With hospitality, one didn’t wash the whole visitor, but his feet. It is an act of extreme humility, making the benefactor the servant and the guest the recipient of unearned hospitality. Yeshua washed his disciples’ feet to demonstrate the principles:

• “You are My friends if you do what I command you. No longer do I call you slaves, for the slave does not know what his master is doing; but I have called you friends, for all things that I have heard from My Father I have made known to you. (Jn 15:14-15)

This relationship with his disciples echoed El Shaddai’s relationship with Avraham, the father of hospitality, which was based on believing Elohim, Who credited him with righteousness. Hospitality to the angelic messengers (possibly a pre-incarnate visit with Yeshua) resulted in an actual friendship with the Creator of the Universe. (Is 41:8; 2 Ch 20:7; Ja 2:23)

As a result, Adonai revealed to Avraham not only the specific household blessing of having a son whom he would name Yitzchak, but the destruction of the five cities of Sodom. He didn’t want His friend to be caught off-guard in either the blessing or the destruction.

Likewise, Yeshua regularly updated his disciples on coming events, both good and bad. When he washed their feet at Pesach, he told them what was about to happen. From the hospitable foot-washing, Yeshua continues and points out the disciples who would betray him: the one who betrayed his hospitality of bread and rest at the seder:

• “I do not speak of all of you. I know the ones I have chosen; but it is that the Scripture may be fulfilled, ‘HE WHO EATS MY BREAD HAS LIFTED UP HIS HEEL AGAINST ME.’ From now on I am telling you before it comes to pass, so that when it does occur, you may believe that I am He. “Truly, truly, I say to you, he who receives whomever I send receives Me; and he who receives Me receives Him who sent Me.” When Jesus had said this, He became troubled in spirit, and testified and said, “Truly, truly, I say to you, that one of you will betray Me.” (Jn 13:19-21)

Yeshua is re-living the encounter with Avraham, a time when Avraham and Sarah would BELIEVE the promise and receive the power to conceive Isaac a few months later. Yeshua reiterates that when we receive a righteous guest, we receive the One who sent him or her, just as we receive the Father when we receive Yeshua.

When we show hospitality to a guest, our generosity welcomes the Presence of Elohim to His Garden. As He was the benefactor, yet served the undeserving creation, so we must restore our sense of hospitality to welcome Him first like a “guest” so that His Presence no longer must ascend and descend due to sin, idolatry, adultery.

Good hospitality creates a little sanctuary for blessing.

Good guests respect the sanctuary and bless the host’s service.

This is the fractal of the greater principle of the Sanctuary and the Garden; the host blesses the guest who blessed the host. This is the practice of the Temple:

Behold, bless the LORD, all servants of the LORD,
Who serve by night in the house of the LORD! Ps 134:1

O house of Israel, bless the LORD;
O house of Aaron, bless the LORD; Ps 135:19

O house of Levi, bless the LORD;
You who revere the LORD, bless the LORD. Ps 135:20
?
The LORD has been mindful of us; He will bless us;
He will bless the house of Israel;
He will bless the house of Aaron. Ps 115:12

A righteous guest seeks a righteous home for hospitality, and he/she has the authority to bless that home with peace:

• “Do not acquire gold, or silver, or copper for your money belts, or a bag for your journey, or even two coats, or sandals, or a staff; for the worker is worthy of his support. And whatever city or village you enter, inquire who is worthy in it, and stay at his house until you leave that city. As you enter the house, give it your greeting. If the house is worthy, give it your blessing of peace. But if it is not worthy, take back your blessing of peace. Whoever does not receive you, nor heed your words, as you go out of that house or that city, shake the dust off your feet. Truly I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city.” (Mt 10:9-15)         

What of INhospitality, though? Are there consequences for being inhospitable?

The answer to that question is found in the nine times “Sodom and Gomorra” are mentioned in the New Testament, or Brit HaChadasha. Yes, inhospitality is a thing. A very bad thing.

Sodom and Gomorrah were famously wealthy, greedy, inhospitable, murderous, and sexually perverted (more on that in a coming newsletter). They oppressed the guests and the needy, who cried out to their Creator at the inhospitality:

• And the LORD said, “The outcry of Sodom and Gomorrah is indeed great, and their sin is exceedingly grave. I will go down now and see whether they have done entirely as the outcry, which has come to Me indicates; and if not, I will know.” (18:20-21)

When we are inhospitable and stingy, especially to righteous visitors or the poor and distressed, their cry has a direct line to the Heavenly ear. The Holy One WILL conduct a thorough investigation. In the case of Sodom and its daughter cities, the cries were not only accurately describing the inhospitality, but they were ENTIRELY accurate.

And the cities were burned. Destroyed with a spirit of burning.

• “For the LORD your God is a consuming fire, a jealous God.” (Dt 4:24)

In the verse above, it is in the context of the penalty for idolatry. Colossians 3:5 compares greed to idolatry. Inhospitality is like idolatry.

• “Know therefore today that it is the LORD your God who is crossing over before you as a consuming fire. He will destroy them and He will subdue them before you, so that you may drive them out and destroy them quickly, just as the LORD has spoken to you.” (Dt 9:3)

When a city is stingy, greedy, perverted, and sheds blood, it will be burned with fire eventually. The one thing Lot got right was a last-chance opportunity to be hospitable to the One Who burns with fire.

A righteous guest is to seek a righteous home for hospitality, and he/she has the authority to bless that home with peace. It says much that the angels at first declined to spend the night in Lot’s home. The spiritual ambiguity in his home made their reaction like the up-and-down visit to the Garden after Adam and Eve sinned.

Vayikra 6:13 says, “Fire shall be kept burning continually on the altar; it is not to go out.” Vayikra is our holy calling, our proclamation to the world that the House of Prayer for All Nations is a hospitable place for all to come meet the Bridegroom…while there is still time. How is our home fire burning for righteous guests and the needy? And is it hospitable to them?

Somewhere in this world, your name is proclaimed to Heaven,
either in frustration, agony, and pain,
or in gratefulness, relief, and consolation.

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Dr Hollisa Alewine – Footsteps of Messiah Part 164 (A Leaning Lady)

A Leaning Lady

I have come into my garden, my sister, my bride;
I have gathered my myrrh along with my balsam.
I have eaten my honeycomb and my honey;
I have drunk my wine and my milk.
Eat, friends; drink and imbibe deeply, O lovers.”

Of all the righteous ones of Scripture, Avraham and Sarah were the best known for the hospitality to strangers, especially when they received the three angels. (So 5:1)

Good gardening is good hospitality to the voice of Adonai, His holy Presence. Because human beings, particularly believers walking in the Way of Yeshua, are in His image, practicing hospitality toward people of faith is an especially sweet fruit of the Ruach HaKodesh.

“Given to hospitality” is not a light characteristic to the righteous. It is integral. It was incorporated into the believers’ daily habits in the Books of Acts, and it is a vital quality for an elderwoman of the congregation…

The number 60 is signified by the Hebrew letter samekh, which means to support, sustain, to lean upon, ordain:

• “Moses did just as the LORD commanded him; and he took Joshua and set him before Eleazar the priest and before all the congregation. Then he laid his hands on him and commissioned him, just as the LORD had spoken through Moses.” (Nu 27:22-23)
 ??????????? ?????????? ?????? ???????????? ????????? ??????? ???????????????????

The appearance of the letter samekh is round, like a wheel. A burden may be moved more easily in a wheeled cart than dragged or carried, and to ordain someone for ministry is to infuse them with the spiritual strength to be that person who eases the burdens that others must carry for the Kingdom. The anointing of the ordination is to help that servant bear the suffering for that ministry in the Kingdom. As those who ordain must lean their hands upon the one receiving the ordination, so others will lean upon him or her to ease their suffering.

Those who plead for an anointing may not understand exactly what they’re asking for. With the anointing comes the suffering!

By the age of 60, the individual is considered to have committed his or her best physical years to the royal priesthood, slightly different from the Levites, who formally served from ages 25 to 50 (Nu 8:23-26). This did not preclude them from assisting their younger brothers, serving as mentors. The holy Mishkan/Mikdash work was physically demanding as well as exacting.

At the age of 60, a righteous woman has achieved an age where she needs physical support as her due for devoting her life as a royal priestess to the support of the righteous community and her family. She is still a teacher and mentor to the younger, but as others have leaned upon her, now she must lean upon others for physical support:

• “A widow is to be put on the list only if she is not less than sixty years old, having been the wife of one man, having a reputation for good works; and if she has brought up children, if she has shown hospitality to strangers, if she has washed the saints’ feet, if she has assisted those in distress, and if she has devoted herself to every good work.” (1 Ti 5:9-10)

The age of 60 suggests that she has fulfilled the days of her ordination to every good work. Just as Levites were still entitld to portions from the Temple gifts after retirement, so a righteous elderwoman is entitled to eat from the common fund of the congregation she’s served.

Paul defines for Timothy the behaviors that are elderwoman good works according to the Word:

1 bringing up children
2 showing hospitality to righteous strangers
3 washing the feet of the righteous (extended hospitality as in #2)
4 recognizing and assisting those in distress

A reputation is a “name,” and Ruach-filled women who demonstrated this vital attribute of a good name were entitled to full benefits from their congregations in old age. It was NOT the responsibility of the government, but her congregation if her family was unable to provide.

Hospitality is that vital in doing good works, both to relieve the distress of the righteous as well one’s own family. Through her hospitable good works, the elder woman has offered aromatic spices as a royal priestess, making the Holy Name famous. Those aromatic spices are those of good reputation that the Bridegroom Messiah Yeshua will gather into the Garden.

Honoring other believers with hospitality is not just an old lady fruit of the Ruach. It is expected of EVERY believer as an outworking of love.

Remember, love is not always an emotion. Love can be a preference for one thing over another or one person over another in a specific situation. This does not negate Peter and James’ admonitions that “God is not a respecter of persons.” It explains it:

• “The LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?” (Mt 22:44 KJV)
• ‘Behold, I will cause those of the synagogue of Satan, who say that they are Jews and are not, but lie—I will make them come and bow down at your feet and make them know that I have loved you.” (Re 3:9)

vs

• Opening his mouth, Peter said:“I most certainly understand now that God is not one to show partiality, but in every nation the man who fears Him and does what is right is welcome to Him.” (Acts 10:34-35)

For context, the “synagogue of Satan” or “seed of Satan” meant something specific in the First Century. It meant someone who misapplied the Words of Scripture, twisting them like a serpent. The Hillel Pharisees, with whom Yeshua’s teaching frequently aligned, welcomed converts to the God of Abraham, Isaac, and Jacob, seeing them as children of Abraham, the person who first came to YHVH in faith from a house of idolatry.

The Shammai Pharisees, Sadducees, and other sects rejected Gentile converts. In fact, they did not believe the Gentiles had a place in the World to Come, so they took advantage of the Gentiles who came to the Temple to purchase a sacrifice. If the Gentile did not know to designate his coins to the person at the moneytable, the moneychanger (who exchanged tokens for the sacrifice) would divert the money to the Temple fund for repairs and upkeep, not the sacrifice the Gentile believed he/she had purchased with the money. This infuriated Yeshua! This was not the purpose of the Temple! This was the synagogue of Satan, twisting the Torah to exclude unsuspecting Gentiles. The Shammai Pharisees looked the other way when this happened.

The House of Prayer for all nations was for the “man who fears what is right.” He was welcome there, no matter his lineage or economic situation. This is what the Hillel Pharisees taught, which is what Peter and Paul (a Hillel Pharisee) later affirm, and which John establishes as the norm in his “synagogue of Satan” reference. A righteous Gentile will find himself assigned a higher place in the Kingdom than those who sought to exclude him.

Yet, it is not “right” for the visitor to desecrate the sanctuary in which he is a guest, for to do so would be inhospitable to that very relationship he seeks in the House. Both those who serve and those who visit are obligated to bless one another, which brings down the blessing of peace from the Voice of Elohim, especially through the Birkhat HaKohanim (Aaronic Benediction). One new man.

• “Then they came to Jerusalem. And He entered the temple and began to drive out those who were buying and selling in the temple and overturned the tables of the money changers and the seats of those who were selling doves; and He would not permit anyone to carry merchandise through the temple. And He began to teach and say to them, “Is it not written, ‘MY HOUSE SHALL BE CALLED A HOUSE OF PRAYER FOR ALL THE NATIONS’? But you have made it a ROBBERS’ DEN.” (Mk 11:15-17)

Inhospitality to those seeking the Voice of Adonai is inhospitality to the Presence of Adonai Himself.

Those who are judged and sentenced to the Kingdom “footstool” by Adonai are enemies of the faith, whether through hostility to Him and His holy ones or unrepentant hypocrisy. A fellow believer should be honored, loved [preferred], and judged according to his active faith, not his bank account. We judge our own assemblies with righteousness according to our brotherhood:

• “My brethren, do not hold your faith in our glorious Lord Jesus Christ with an attitude of personal favoritism. For if a man comes into your assembly with a gold ring and dressed in fine clothes, and there also comes in a poor man in dirty clothes, and you pay special attention to the one who is wearing the fine clothes, and say, ‘You sit here in a good place,’ and you say to the poor man, ‘You stand over there, or sit down by my footstool,’ have you not made distinctions among yourselves, and become judges with evil motives?” (Ja 2:1-4)

The key is that both visitors to the synagogue were righteous men seeking to worship and hear the Word read on Shabbat. To look at two righteous men and show favoritism to the rich one IS wicked. Since we are to judge within our own communities, James says we are evil judges to do such a thing. Favoritism is to be shown the righteous over the wicked, not to set a fellow-believer in a lower place because he lacks money, power, or fine appearance.

• “Since we have gifts that differ according to the grace given to us, each of us is to exercise them accordingly: if prophecy, according to the proportion of his faith; if service, in his serving; or he who teaches, in his teaching; or he who exhorts, in his exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness. Let love be without hypocrisy. Abhor what is evil; cling to what is good. Be devoted to one another in brotherly love; give preference to one another in honor; not lagging behind in diligence, fervent in spirit, serving the Lord; rejoicing in hope, persevering in tribulation, devoted to prayer, contributing to the needs of the saints, practicing hospitality.” (Ro 12:6-13)

Practicing hospitality to fellow believers is “incense,” spices fit for the Mishkan.

• Let love of the brethren continue. Do not neglect to show hospitality to strangers, for by this some have entertained angels without knowing it. (He 13:1-2)

Hospitality to the “brethren,” the righteous guest, signifies one’s willingness to welcome back the Presence of Elohim on earth. The Hebrew cognate to xenos, the Greek word for guest, stranger, visitor, is oreach, (the Sept. for ??????)

The best food, drink, and resting accommodations were prepared for the visitor. Footwashing was a mandatory courtesy:

• “Please let a little water be brought and wash your feet, and rest yourselves under the tree…” (Ge 18:4) Also Ge 24:32; 43:24

Even entering the Holy Land, the feet of the priests were supernaturally and hospitably “washed” as they crossed over.

• “…and when those who carried the ark came into the Jordan, and the feet of the priests carrying the ark were dipped in the edge of the water (for the Jordan overflows all its banks all the days of harvest)…” (Josh 3:15)

And finally, Yeshua demonstrated the righeousness required of the elderwoman:

• “Then He poured water into the basin and began to wash the disciples’ feet and to wipe them with the towel with which He was girded… If I then, the Lord and the Teacher, washed your feet, you also ought to wash one another’s feet. For I gave you an example that you also should do as I did to you.” (Jo 13:5;14-15)

Yeshua did not wash the feet of the wicked, nor did he seek out those just looking for miracles or a feel-good sermon at his appointed time. He washed the feet of those who were committed to serving him both in this world and the World to Come. We should do good to all people, but ESPECIALLY to those of the household of faith. Yeshua was not interested in ordaining Lady Liberties, but the Leaning Ladies.

And Gentlemen.

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Hollisa Alewine – Footsteps of Messiah Part 162 (The Mountain of Stupid)

This teaching is on obsessive distractions that do not produce the good fruits of the Torah. Instead, they produce anxiety, bitterness, and the rotten fruit of the “Wicked Lamp.” Yeshua beckons us up the Father’s holy mountain to develop a relationship with Him through the commandments.

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Hollisa Alewine – Footsteps of Messiah Part 161 (Corruption)

Corruption

This week we continue the thread of study in the Song of Songs that prophesies of the call to Messiah to possess the earth, the awakening of Gog and Magog, as well as the awakening and ingathering of the Bride of Messiah into the Garden:

“I have come into my garden, my sister, my bride; I have gathered my myrrh along with my balsam. I have eaten my honeycomb and my honey; I have drunk my wine and my milk. Eat, friends; drink and imbibe deeply, O lovers.” (Song of Songs 5:1)

As with the sending of pomegranates in Chapter Four symbolized the giving of the commandments to Israel, so this expression:

“I have gathered my myrrh along with my balsam [oil…]”

…can allude to a “good name.”

Those who bear the good Name have a reputation that is aromatic in the earth already. They do not wait for Messiah Yeshua to return, but they work hard “That every one of you should know how to possess his vessel in sanctification and honor, not in the passion of lust like the Gentiles which know not God:” (1 Th 4:4-5)

Because we must show hospitality to the stranger, alien, orphan, and widow, we must be a miniature “house of prayer for all nations” like the Temple. For those seeking healing, comfort, salvation, and the many things for which humans rely on their Creator to supply, we are the Father’s outstretched arms. And because He is holy, we must be holy.

Like the greeter at the door of Walmart represents our first impression of the store, so believers are the first impression the nations have of their Creator’s holy nature.

Like the holy incense was pounded and compounded for the holy Temple, believers will be pounded and compounded to release the pleasing aromas to the world. The discipline of our evil inclination, or yetzer hara, is like a daily death which turns into a fragrant Temple spice. Likewise, myrrh is a death spice, yet it is compounded with other spices like healing balsam oil to create a compounded fragrance.

 “A good name is better than precious ointment; and the day of death than the day of one’s birth.” (Ecc 7:1)

The first statement sounds agreeable, but does the second?

If the gathering of myrrh and balsam is the gathering of the righteous to the Garden who have received the Good Name and who have returned their gifts and sacrifices for the sake of His Good Name to the Bridegroom, then how is their “gathering” related to the day of their death and a better day?

Death must occur before there can be a resurrection. What was sown in corruption must be raised incorruptible. Isn’t this what every righteous soul longs for?

So also is the resurrection of the dead. It is sown a perishable G5356 body, it is raised an imperishable body;
it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power;
it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body. (1Co 15:42-44)

For this perishable must put on the imperishable, and this mortal must put on immortality. But when this perishable [G5349] will have put on the imperishable, and this mortal will have put on immortality, then will come about the saying that is written, “DEATH IS SWALLOWED UP in victory. (1 Co 15:53-54)

“Perishable” is G5349, phthartós, from G5351; decayed, i.e. corruptible, perishable, i. e. mortal, that which is liable to corruption

It is from: Strong’s G5351 – phtheir?

to shrivel or wither, i.e. to spoil (by any process) or (generally) to ruin (especially figuratively, by moral influences, to deprave):—corrupt (self), defile, destroy.

Sin and death go together. As long as we are susceptible to death, we are susceptible to sin. Remove the strength of death, and the strength of sin is removed as well. The aromatic righteous will no longer be subject to the corruptibility of sin that destroys the Temple.

Outline of Biblical Usage G5351:

to corrupt, to destroy
in the opinion of the Jews, the temple was corrupted or “destroyed” when anyone defiled or in the slightest degree damaged anything in it, or if its guardians neglected their duties
to lead away a Christian church from that state of knowledge and holiness in which it ought to abide
to be destroyed, to perish
in an ethical sense, to corrupt, deprave

Ummm…wasn’t Paul a Jew? It explains what he taught the Corinthians, who were quite a lusty folk, that corrupting their bodies with sin was like destroying the holy Temple. Perhaps they were merrily celebrating Chanukkah at the Feast of Dedication with their Jewish friends, yet also merrily carrying on in certain lustful sins, defiling their own temples.

Here are a couple more examples of its use in context:

“If any man destroys G5351 the temple of God, God will destroy G5351 him, for the temple of God is holy, and that is what you are.” (1Co 3:17)
“Do not be deceived: ‘Bad company corrupts G5351 good morals.’” (1Co 15:33)

When Messiah comes into the Garden, he gathers the spices of those who have attained a “good name” and a new day of birth, which also their day of death. These have grieved over their susceptibility to sin after salvation because they know how destructive it is. They labored in their walk with Messiah to do so worthy of the Good Name, the pomegranates of the 613 mitzvot. They diligently guarded the temples of their bodies. When they sinned, they repented. The death of wrong desires was compounded with balsam oil to make a precious ointment that will only be fully understood when we are gathered by our Beloved to the Garden.

As they have offered this sweet-smelling aroma of a sacrificial life, striving to purify their temples, now they are rewarded with a birthday on their death day so that they may no longer be susceptible to sin and its decaying effects. They are assembled to worship in the incorruptible Temple. What could diminish the joy of being gathered in the Garden? Perhaps knowing we didn’t try very hard to encourage more people to join us!

The lost and needy of the world need to see us practicing habits of repentance. We’re not born good at it; we’re born bad at it! When we manage our sins not by hiding or denying them, but by acknowledging them, repenting of them, asking forgiveness of those whom we’ve wronged, and resuming the holy walk, it is proof that Yeshua DOES have the power to transform us and renew our minds.

When we renew our minds, the body will follow. When the body follows, it is a living testimony of Yeshua’s righteousness. This is how we are pounded and compounded as fragrance for both the Garden of our resurrection as well as this earth right now. This is how we gain a reputation as a Temple builder and repairer rather than a destroyer.

If you love Yeshua, then you hate sin. You hate it when you sin. You wish you didn’t have to fight it day after day because you know it is the “old man,” not the one seated with Messiah in the heavens. Like Paul also said, “I find then a law, that, when I would do good, evil is present with me.” (Ro 7:21) Last week’s newsletter explained why satan’s greatest attraction is to the holiest places. If we follow Messiah and guard our Temples, then surely temptations will come. We will sometimes fail and sin, and yet we have the opportunity through repentance to build a good name in this temple of our bodies. As we walk in the Word, we will be pounded and compounded, but know this:

A resurrection birthday is coming. We will die, even if only for the duration of a twinkling of an eye, but it is even better than the day of our natural birth. On the day of our natural birth, we were born with a sin nature. On the day of our resurrection birthday, we will have only a holy nature. A good name.

That persistent gravity of sin and death will be destroyed, and its corruption will no longer have power over you. Your greatest grief, that you would continue to sin even after coming to Messiah Yeshua to accept his salvation, will be comforted. You will know sin no more because you will not desire it. You will desire only to know Yeshua in all righteousness.

Well, done, good and faithful servant.

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Hollisa Alewine – Footsteps of Messiah Part 160 (Satan’s Place in Heaven)

Satan’s Place in Heaven
Let’s start with our familiar text:

Awake, O north wind,

And come, wind of the south;

Make my garden breathe out fragrance,

Let its spices be wafted abroad.

May my beloved come into his garden

And eat its choice fruits!” (So 4:16)

This call to “Awake, O North” is thought to encompass three distinct calls recorded in

1. Jeremiah 31:7-8 (exiles of Israel),

2. Isaiah 41:25 (Messiah)

3. Gog and Magog (Ezek 38:2)

Why are Gog and and Magog are so attracted to “the beloved city” and its inhabitants to want to destroy them at least twice in Biblical history? Last week’s study of the yetzer ha-ra, or evil inclination, as it pertains to satan, was a key piece to the answer. If we can understand that the power of satan is strong against the holy things of this earth, that will explain it.

It does need to the be strong to cultivate evil from the wicked. They are already his willing subjects. It is the holy who require him to exert his maximum strength. This sounds incredible, but Scripture reinforces this Jewish principle:

“The evil inclination, as a general rule, gravitates toward holiness, and functions at its greatest strength where holiness resides…Evidently, it is because the forces of evil concentrate their greatest efforts on enticing the righteous, those people most deeply immersed in holiness.” (Midrash Rabbah to Shir HaShirim 5§4)

WHAT? You’re telling me that if I pursue holiness by obedience to the commandments that I make a bigger target?

I put that in all caps because we always seem so surprised and indignant when bad things obstruct our pursuit of the Word. I’m not usually an all-caps writer. More than one question mark is just a bridge too far, though. I don’t think I’ve ever had a peeve as a pet, but if I did want a pet peeve, that would probably be it. Multiple question marks instead of one. Only one per interrogative. Please.

So, yes, Scripture suggests that holiness acts like a magnet to evil. Even more perplexing, sometimes the Ruach HaKodesh leads us to the place or situation to be be tested in the Word. Here are a few examples of the principle:

“I was watching Satan fall from Heaven” (Lk 10:18)
“…there was no longer a place found for them in heaven.” (Re 12:7-9)
“And when the dragon saw that he was thrown down to the earth, he persecuted the woman who gave birth to the male child.” (Re 12:13; 16, 17)
“the sons of God came to present themselves before the LORD, and Satan also came among them.” (Job 1:6)
e. “…a slave-girl having a spirit of divination met us, who was bringing her masters much profit by fortune-telling. Following after Paul and us, she kept crying out, saying, ‘These men are bond-servants of the Most High God, who are proclaiming to you the way of salvation.’ She continued doing this for many days.” Acts 16:16-18; 8:9-18)
f. “Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil.” (Mt 4:1)

When Scripture identifies the intense effort to sabotage the righteous ones and the Holy City Jerusalem, then it is quite evident that the dragon’s desire to dominate the heavens is still strong even when bound!

For that reason, the satan, the evil imagination, must be bound in our daily lives. It does not go away…it is bound. Disciplined. Exercised authority over.

How do the pre and post millennial battles with Gog of Magog (the wicked among the nations, “Amalek”) relate to the texts of Shir HaShirim 4:16 and 5:1?

Both attack the Garden-ruled Kingdom of Heaven on earth. Song of Songs 4:16 invites the awakening of the Anointed One to execute the process of the resurrection of the righteous dead and the purging of the wicked, including the satan. He will be bound and tossed into the Abyss, which will be sealed over him for 1,000 years. That’s important. If he is only bound or imprisoned by the Holy One, then we cannot try to kill it. We must learn how to discipline and bind it with “It is written.”

Just quoting “It is written,” however, is not enough. It must be written and applied in the proper context in which we are tempted! The Word is frequently used by the serpent deceptively…out of context.

This is why Job’s friends fell so short in their “counsel” to the suffering Job. They really hadn’t invested the time to understand how what they knew of the Holy One really applied to Job’s situation. They didn’t understand the dynamics of what had taken place in Heaven in order for Job’s test to be authorized. Job was already confused as to why his pursuit of righteousness was being punished:

“Who is this that darkens counsel by words without knowledge?” (Job 38:2)

Knowledge in Hebrew is daat, which means an intimate understanding and relationship. It is beyond wisdom and understanding. It is sacrificial love. Job had wisdom and insight to the Holy One, but until he’d suffered through testing, he would not “know” Him. For a man to “know” a woman is for them to cohabit and bear fruit. In Job’s case, the result of the test would be greater fruit and a greater revelation of who the Holy One is. The verses in Job are majestic in their revelation of His Majesty and glory.

Job could not “bind and loose” the satan completely on his own, but with the authority of Yeshua, we do have the authority to exercise a system of judgment within the holy community as well as to appeal to the Holy One when we are sorely tested. We can invoke Yeshua’s Name, for Yeshua is interceding on our behalf, perhaps something which Job did not enjoy. In His mercy, the Father may respond by shortening the test Himself (“Lead us not into hard testing” of Matthew 6:13) or reveal to us what we need to do to reach the conclusion faster. He will always refer us to His Word as a greater revelation of Him in that test. It is His desire that we answer these situations with “It is written…” accurately.

A proper “It is written…” really does get rid of the satan faster!

Something else to try is to forgive. The Luke text of the Disciples’ Prayer alludes to the appeal to escape hard testing with forgiveness:

“And forgive us our sins, for we ourselves also forgive everyone who is indebted to us. And lead us not into temptation.” (Lk 11:4)

Although spirits are not bound with physical chains, the Living Word, which is Yeshua, does hamper the work of the evil one among the holy. It is as close as we can come to putting cuffs on the satan like the Holy One, for in our obedience, we are exercising His power over the accuser and saboteur of our holy life.

While the satan is bound during the millennium, the nations will be free to learn of and obey Yeshua without that evil inclination constantly hampering their efforts. What a deal, right? Perhaps this is the reason the satan is released one final time, to test those nations. Will they truly love Yeshua and restrain evil, or will they join Gog as Magog to rebel against the Word?

For 1,000 years, the un-resurrected among the nations will be subject to the Word, loving restraing “cords” of the YHVH, Messiah, and the royal priesthood:

“Why are the nations in an uproar and the peoples devising a vain thing?The kings of the earth take their stand and the rulers take counsel together against the LORD and against His Anointed, saying, ‘Let us tear their fetters apart and cast away their cords from us!’” (Ps 2:1-3)

This uproar among the nations and their rebellion against Jerusalem’s administration is possible because the satan, the yetzer ha-ra, is released to once again deceive and threaten the Garden and rule of righteousness from the Holy City.

The Gog and Magog deception frogs will once again sing a song of deception like they did before the millennium: “And I saw coming out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet three unclean spirits like frogs…” (Re 16:13)

Among the nations are leaders and people who will invite the deception to take root in their hearts that enjoyed the privilege of learning the Word without its evil inclination for 1,000 years. Ultimately, they will be bound with the lies they believed because they chose not to trust Elohim, their Creator, and His saving right hand Yeshua. They will learn of Him in peace, yet they will reject Him.

The sages associate this rebellion of the created against the Creator as the rebellion of a degenerate child against his parent. They read the prophecies of Gog and Magog along with the rebellion of Absalom against David:

Rabbi Jacob bar Acha said: Why is the portion of Absalom juxtaposed with the portion of Gog and Magog? To teach that a wicked son is more difficult for a father than the war of Gog and Magog…” (Midrash to Tehillim 3:2)
Degeneracy in a man’s house is considered far more grievous than the war between Gog and Magog. For with reference to the war between Gog and Magog it is written: Why are the nations in an uproar? (Midrash Tanchuma, Shemot 1:7)
and…

Avraham’s taking of a skin of water and bread in sending away Ishmael is also associated with Gog and Magog. “Immediately, “Abraham rose early in the morning, and took bread and a skin of water…” , teaching you that he hated Ishmael because he set out on a path of depravity, and sent him and his mother Hagar emptyhanded…and without sustenance?…The path of depravity in a person’s household is worse than the war of Gog and Magog, as regarding Gog and Magog it is written: “Why do nations rage and peoples meditate in vain?”…, wealth, and good deeds….he bound him and tied him, and [Isaac] did not prevent [him from doing so].

The perfect marriage of YHVH through Messiah in the Beloved City and “married” Garden Land with the holy ones, the righteous, is ultimately and finally gained through purging the unrepentant wicked who refuse to cede authority and rulership to their Creator.

It reminds me of a beautiful song from the 90s:

One day every tongue will confess You are God

One day every knee will bow;

Still the greatest treasure remains for those who gladly choose You now.

(Brian Doerksen. 1998 Vineyard Songs)

Let us choose to serve the Holy One of Israel now. Even before satan loses his place in Heaven. Before he is bound, loosed, and bound again. Let us be counted among those gathered who will be perfected, no longer susceptible to sin after the resurrection. Inheritors. Forever.

“Depart from evil and do good, so you will abide forever. For the LORD loves justice and does not forsake His godly ones; they are preserved forever, but the descendants of the wicked will be cut off. The righteous will inherit the land and dwell in it forever. (Ps 37:27-29)

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Hollisa Alewine – Footsteps of Messiah Part 159 (The Rage and Age of Gog and Magog)

The Rage and Age
of Gog and Magog

Let’s start with our familiar text:

Awake, O north wind,

And come, wind of the south;

Make my garden breathe out fragrance,

Let its spices be wafted abroad.

May my beloved come into his garden

And eat its choice fruits!” (So 4:16)

This call to “Awake, O North” is thought to encompass three distinct calls recorded in

1. Jeremiah 31:7-8 (exiles of Israel),

2. Isaiah 41:25 (Messiah)

3. Gog and Magog (Ezek 38:2)

Why are all three being called to “Awake” simultaneously?

To awake in Scripture can have a few connotations. The contextual explanation is that there has been a period of inactivity, and the prophetic call is to arouse each group to action. Messiah will begin to gather the exiles who have aroused from a period of spiritual apathy, and simultaneously, Gog and Magog will awaken in that generation to create the chaos and darkness necessary to awaken Israel from spiritual “sleep.”

Because the gematria of Gog and Magog is 70 [Gimmel-Vav-Gimmel Vav-Mem-Gimmel-Vav-Gimmel, 3+6+3+6+40+3+6+3], they are thought to represent the symbolic 70 nations of the world, which will gather against both 1. Adonai and 2. Israel.

Various commentaries make oblique references to Gog and Magog, but it will not be understood fully until the day arrives. Some say it is the descendants of Amalek among the nations. Amalek, from which King Agag arose, is the murderous spirit of Edom, or Rome, the fourth beast, headed by Babylon.

In that sense, Gog (chief person) and Magog (his nation, people) has arisen in every generation to provoke the Holy One and people who trust in Him and obey Him. The Scriptures cited below reiterate that Gog and Magog are not a single ruler and nation, but a wicked remnant embedded among all nations. In some generations, they will rise up with enough strength and cunning to marshal huge numbers of the population to join their murderous schemes.

The pre-millennial war will bring Israel to repentance, and Adonai Himself will destroy Gog and Magog with confusion, thunder, hail, blood, and lightning (Ezek 38-39). In other words, an amalgam of Egypt and Assyria’s judgments.

Psalm Two is traditionally associated with Gog of Magog:

Why are the nations in an uproar and the peoples devising a vain thing?The kings of the earth take their stand and the rulers take counsel together against the LORD and against His Anointed, saying,“Let us tear their fetters apart and cast away their cords from us!” He who sits in the heavens laughs, the Lord scoffs at them. Then He will speak to them in His anger and terrify them in His fury, saying, “But as for Me, I have installed My King upon Zion, My holy mountain.” (Ps 2:1-6)

The commentators note that in this attack of Gog, it revisits an important precedent in Babel: at the tower of Bavel, the united conspirators agreed to attack Heaven itself. As a result, YHVH confused them, and the 70 languages of the nations were born. This is the traditional location of Nebuchadnezzar’s golden statue. Amalek in the Torah portion Balak is referred to “first of the nations,” in other words, the first to openly rebel against Heaven itself by attacking Israel in the wilderness; this “first” attack was also the first direct attack against Heaven since the “nation of mankind” attempted to penetrate it rebelliously at the Tower of Bavel.

At the final attack of Gog from Magog, the nations will once again undertake to assemble and attack YHVH and Messiah DIRECTLY, thinking the Holy City Jerusalem has a “Patron” who will defend it. They believe this was the wicked Amalekite Haman’s fallacy, attacking the Jews first instead of their God. Something will cause them to believe they have the wherewithal to wage war directly against YHVH and King Messiah.

What do Gog and Magog have to do with the third “awakening” of the winds?

“Then I saw an angel coming down from heaven, holding the key of the abyss and a great chain in his hand. And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a thousand years; and he threw him into the abyss, and shut it and sealed it over him, so that he would not deceive the nations any longer, until the thousand years were completed; after these things he must be released for a short time.” (Re 20:1-3)

The “satan” is the adversary, or yetzer hara, Evil Inclination, which wars and accuses humankind; it is adversarial to the righteousness of the Spirit. The yetzer hara, identified with satan, is in conflict with the image of Elohim in every person, for He is the Creator, and He made mankind in His image. We are “inclined” toward imaginative creative, thought. What should lean toward tov, good imaginations, the yetzer tov, instead wars against the mind of Elohim with evil imaginations:

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“Then the LORD saw that the wickedness of man was great on the earth, and that every intent of the thoughts of his heart was only evil continually.” (Ge 6:5)  

Not part time, but full-time yetzer hara.

The satan is the Dragon, who holds the authority that is passed on to ”The Beast.” He operates first in deception to usurp the Garden. In CG Workbooks Two and Four, you learned that The Beast represents the appetite, emotion, intellect, and desire of the nefesh (soul), which wars against the truth of the Ruach HaKodesh, “it is written.”

As nations/empires, the Dragon is represented by Egypt, and its deceitful “authority” was wielded by the Beast empires: Babylon, Medea/Persia, Greece, and Rome in conquering the nations. Greece’s “spots” were its systems, much adopted from Persia and Babylon, by which it enticed, coerced, and forced subjugation of the nations. These systems incorporate the natural leanings, “yetzer,” lust of the nefesh: appetite, emotion, desire, intellect.

A wicked seed is deception. It can take root and form intent. Intent leads to wicked action.

And I saw coming out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet, three unclean spirits like frogs. (Re 16:13)

Lacking the “food and water” of the Word, the beast/nefesh within a human creature is never completely satisfied because the nefesh, or soul, dominates the ruach/spirit.

When we fail to walk in ever-increasing holiness, immersing in the Word Yeshua, we are part of the serpent’s deception among the nations of our exile. Our sin deceives people concerning the purity of the Kingdom coming fully to this earth.

A believer should not be a deceiver.

We can deceive either through

1) not studying to understand the Word 

2) failing to apply it

To the undiscipled/undisciplined soul, an achievement or acquisition brings temporary happiness and satiety, but it quickly loses its luster, and the beast must hunt the next soul meal.

In contrast, a soul at rest is “like a weaned child,” (Ps 131:2) able to relax until the next challenge, test, or accomplishment, knowing the Ruach HaKodesh responds to the Word readily, but the nefesh is still in faith training [l’hitamen], re-wiring thoughts and actions to “It is written.”

“When the thousand years are completed, Satan will be released from his prison and will come out to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together for the war; the number of them is like the sand of the seashore. And they came up on the broad plain of the earth and surrounded the camp of the saints and the beloved city, and fire came down from heaven and devoured them. And the devil who deceived them was thrown into the lake of fire and brimstone, where the beast and the false prophet are also; and they will be tormented day and night forever and ever.” (Re 20:7-10)

Although Gog and Magog (the hostile nations) are defeated at the beginning of the 1000-year-reign, when the evil inclination is released again, the evil remnant among the nations gather for war again. The “sand of the seashore” is a hint to the ruined King of Egypt’s dead Egyptian army who served the dragon, the crocodile of the Nile. They were last seen on the sand of the seashore of the Reed Sea, or Yam Suf (the final sea).

Are you awake yet?

Next week, we will learn why Gog and and Magog are so attracted to “the beloved city” and its inhabitants to destroy them. We will also learn why the power of satan is so strong against the holy things of this earth.

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Hollisa Alewine – Footsteps of Messiah Part 158 (Walking on Water Part 9 – Fruit Loops)

FRUIT LOOPS

This week is a review of our mini-series of Walking on Water as a prophecy of the Greater Exodus.

Walking on Water has been a mini-series full of encouragement and hope. It grew from this verse in the Song of Songs:

“Awake, O north wind,

And come, wind of the south;

Make my garden breathe out fragrance,

Let its spices be wafted abroad.

May my beloved come into his garden

And eat its choice fruits!” (4:16)

To wrap up our series, let’s review some key points. First, the walk through the Reed Sea is connected to the separation and gathering of waters at the Creation in Genesis One as well as the Tree of Life and the River of Life in Revelation. That’s quite a swim, so Baruch HaShem we can walk on water!

What those Creation and Revelation bookends have in common is fruit trees along the water. This fruit symbolism appears in natural cycles, which reflect fruit cycles in their spiritual cycles. The natural world is merely the parable of the spiritual world, but by studying the creation, we can see the spiritual fruit cycles to which we will be in perfect tune in the millennial kingdom of Yeshua.

This is one reason it is so important to study and practice the feasts of Scripture, which are themed around agricultural themes. Israel works the fields to produce natural fruits which are offered as tithes, firstfruits, and offerings. The natural is elevated to the spiritual realm where it is perfected, just as those resurrected from the dead will be planted mortal, yet raised immortal, fully equipped to function in either the natural or spiritual world.

The feasts of Adonai loop year after year, offering believers an opportunity to be nourished by His fruit loops. No artificial dyes, added sugar, or whatever else it is that makes Froot Loops bad for you. This is fruit for those entering the Kingdom as little children, needing nourishment for maturity when they emerge from the water:

Bahya writes. When they were walking in the sea and their children cried, the mother took an apple or a pomegranate and gave it to the child. There were apple trees and other fruit in the sea. The Holy One made them grow quickly and had fruits in the sea. *Bahya, Exodus, 14:22. [Tze’enah Ure’enah, Beshalach] *The Bahya text is a reference to Midrash Rabbah to Shemot 21§10 (Exodus 14:21-22)

The trip over the water-and-earth-bridge of the sea provided a taste of Eden. Not a complete transition to the Garden, but a brief experience, like their everwear clothes and sandals, food, and water.

What did the water bridge provide? It lifted their feet from the natural earth, supplying a cushion of purifying water for the swift journey. Things that ascend to the Garden in a physical body must pass through fire or water to purify them for holy use.

“You shall be holy, for I am holy.”

If we sanctify ourselves on earth, Adonai sanctifies and perfects us in heaven. It is our duty, and it allows the world to be enticed by our odor of holiness instead of despairing that a holy walk is impossible or not even a fruitful one. We die to the sin slavery of the natural body, yet we live according the resurrection spirit of Yeshua.

We have available the washing of water by the Word. This might explain Yeshua’s washing of the disciples’ feet…they would experience the supernatural, like Philip’s rapid translation after he witnessed to the Ethiopian. 

Our immersion in the water of the Word in the Torah cycles and feasts is like walking in Fruit Loops. As the mothers of Israel took fruits from the walls of water in the Reed Sea on the journey, so we enjoy the fruits of the Ruach when we enter the Kingdom as a little child.

As we mature, we also bear fruit to give to others who are maturing by the River of Life, for we are a part of the Tree of Life. The crossing of the Reed Sea recalled the Creation, yet according to the Song of the Sea, the nations witnessed Israel’s journey as they walked on water.

It was dark, the waters split, nations saw the good fruits, and the fragrance wafted abroad. Likewise, Yeshua’s return to gather his bride into the clouds of glory will be witnessed by all the earth: “BEHOLD, HE IS COMING WITH THE CLOUDS, and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him. So it is to be. Amen.” (Re 1:7)

The pillar of cloud and light moved behind the Israelites, protecting their entrance to the “Garden and giving the Bride the opportunity to invite him after her into the Garden, which is customary. The Bridegroom does not enter the chuppah until invited by the Bride: “May my Beloved come into his garden and eat its choice fruits!” “He who testifies to these things says, ‘Yes, I am coming quickly.’ Amen. Come, Lord Yeshua.” (Re 22:20)

As we taste his choice spiritual fruits, so he tastes the choice fruits the Ruach produced in the Bride who cultivates natural fruits of earthly service to offer the Bridegroom.

The pattern is this:

Water represents spirit (as does fire)
The earth is the substance of mankind, adam
When YHVH turns the sea into dry land as a way of escape, that which was spirit became substance/flesh in order to provide a new beginning for Israel/mankind, a resurrection from the sin decay of mere earth to earthly life with the spirit, a promise of perfections from above
New life follows a mikveh in Messiah, the Great Hand of YHVH.

“The Spirit and the bride say, “Come.” And let the one who hears say, “Come.” And let the one who is thirsty come; let the one who wishes take the water of life without cost.” (Re 22:17) Those fruits renew every month beside the River of Life. The Bride will be eternally new and renewed by the Ruach, free of mortal decay.

When Yeshua has perfected his Bride at the resurrection of her body and Body, she will invite him to once again join her in the Garden under the chuppah. Blessed is He who comes in the Name of YHVH. Lekha dodi. Come, my Beloved, to meet the Bride. The Ruach of Shabbat we receive.

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Hollisa Alewine – Footsteps of Messiah Part 156 (Walking on Water Part 7 – The Dead Messiah and Stickin’ Chickens)

I have chickens. They are not my chickens. They belong to the neighbor. He already had chickens in a chicken coop. Now he has ten more chickens. They are not in the chicken coop. They are in my yard. My flowers. Digging holes in the yard and around the foundation of the house. Pooping on the porch. Hanging out.

I tried playing red-tail hawk sounds really loud. I tried taking watermelon rinds and veggie scraps over to their property, but they still lurk in the shady spots and follow me around every time I go outside to work. They just stick around.

It took me a whole day to lay chicken wire under the flower bed mulch to keep them from destroying my carefully designed and freshly-planted flower beds.

We let the neighbor know, but so far, we still have sticken’ chickens.

I even told them the story of when Billie Idol went missing, but while they enjoyed story time, they don’t connect Billie’s demise to their current situation.

Chickens are like that.

When I was four years old, my first pet was a chicken named Slicker.

Grandma’s cat Fuchsia ate it.

I didn’t connect a cat to Slicker’s current situation.

I was telling a good friend about our sticken’ chickens yesterday, and we were chatting about the danger of Moses’ forty days of absence on the mountain. The Israelites and mixed multitude pretty much gave up on his return. In spite of every miracle they’d seen, they couldn’t wait forty full days for the next one. Not only that, they started breaking the Big Ten. An idol. Sexual immorality. You know the story. They’d been delivered from slavery in Egypt; they’d been immersed as a congregation in the Reed Sea; they’d witnessed the glory of Adonai and agreed to His covenant at the mountain…and yet, they had sticken’ chickens from Egypt. They went right back to feeding slavery to sin.

“For I do not want you to be unaware, brethren, that our fathers were all under the cloud and all passed through the sea; and all were baptized into Moses in the cloud and in the sea…” (1 Co 10:1-2)

The tunnel of the Reed Sea was like a birth canal. Immersion has always been a symbol of a resurrection that is more than symbolic. On the Third Day of Creation was a birth of life from the water to fruit trees. On the dawn of the Seventh Day of Passover, the Israelites completed a supernaturally fast, effortless journey through the Reed Sea.

Likewise, immersion (mikveh) is undertaken as a rebirth. The pattern is this:

• Water represents spirit (as does fire)

• The earth is the substance of mankind, adam

• When YHVH turns the sea into dry land as a way of escape, that which was spirit became substance/flesh in order to provide a new beginning for Israel/mankind, a resurrection from the sin decay of mere earth to earthly life with the spirit, a promise of wholeness and perfections completed from above

• New life follows a mikveh in Messiah, the Great Hand of YHVH.

This is the mystical picture of the Reed Sea. When YHVH turned the sea into dry land, he figuratively resurrected the Israelites. When the natural body dies, it returns to the earth. In Messiah Yeshua, the bared arm of YHVH, mankind is resurrected from earth through water.

“What shall we say then? Are we to continue in sin so that grace may increase? May it never be! How shall we who died to sin still live in it? Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death? Therefore we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life. For if we have become united with Him in the likeness of His death, certainly we shall also be in the likeness of His resurrection, knowing this, that our old self was crucified with Him, in order that our body of sin might be done away with, so that we would no longer be slaves to sin; for he who has died is freed from sin.” (Ro 6:1-7)

When we turn back to sin, we’re not quite dead enough.

Few who entered the Reed Sea mikveh entered as newborns in physical age; Israelites and the mixed multitude entered in various stages of aging. In that sense, we understand why a mikveh symbolizes rebirth, yet it is available to all ages for their various reasons.

Regardless of the age entering it, emerging from the mikveh is a re-set upon emerging. Immersion is a type of resurrection, especially as the water becomes the “dry land” of burial. It is a fresh start for a newborn who has yet to choose sin.

Purities of obedience begin in the home…

“There are seven dwelling places listed in the Seder Gan Eden, and in each there is a righteous woman who teaches the Torah: Batyah, daughter of Pharaoh, Yocheved, mother of Moses, Miriam, sister of Moses, Huldah the Prophetess, Abigail, David’s wife, and beyond this point, the matriarchs, Sarah, Rebecca, Rachel, and Leah.” In one source, those who enter Gan Eden (the Garden of Eden) go through four transformations through their learning experience. Upon entry, the righteous individual is changed into a child and tastes the joys of childhood (Raphael, p. 187)… “When the Torah was first given, it was taught to the women first. It is written, ‘Thus shall you say to the house of Jacob’ – the women – ‘and tell the sons of Israel’ (Ex 19:3).” (Kaplan, p. 59)

Whether literal or not, the principle is that purity and obedience are first learned in the home, the domain of the mother: “My son, observe the commandment [mitzvah] of your father, and do not forsake the teaching [torah] of your mother.” (Pr 6:20)

Yeshua reiterated how important childhood is in entering the Kingdom without a habit of sin, without the pride of rebellion against the Word.

“At that time the disciples came to Jesus and said, “Who then is greatest in the kingdom of heaven?” And He called a child to Himself and set him before them, and said, “Truly I say to you, unless you are converted and become like children, you will not enter the kingdom of heaven. Whoever then humbles himself as this child, he is the greatest in the kingdom of heaven.” (Mt 18:1-4)

The humble child is like a slave, not yet inheriting, yet he/she already has everything. Children of every age are equal, yet honor and responsibility according to growth age.

There is no least or greatest in that sense. All are children. All begin as little children and need time to experience spiritual childhood because of its pure joy and lack of responsibility. Just because a child is precocious doesn’t mean he/she is ready for the keys to the Kingdom.

The Hokey Pokey of Eden

Yeshua said, “Unless you be “converted” and become like children…”

?????? stréph?; to twist, i.e. turn quite around or reverse (literally or figuratively):—convert, turn (again, back again, self, self about).

“Now I say, as long as the heir is a child, he does not differ at all from a slave although he is owner of everything…”(Ga 4:1)

Immersion into Messiah Yeshua mimics this growth principle, re-setting to childhood for a new cycle, preparing the child to inherit the Kingdom. No getting around it! What the child must not do is mistake himself or herself for the slave who has no inheritance! A slave inherits nothing! A slave has Egyptian sticken’ chickens of sin. A child, though awaiting and learning in the Father’s house, will inherit the estate. The child does not serve because of his past, but because of his future.

A child who hangs around slaves, however, may believe he is a slave. He may begin to mimic sins that are not his mother’s training for the inheritance of their father…and Father.

This principle is so elementary to our faith. We must mature in our faith, learning to be holy on earth because He is holy in Heaven, our inheritance. Through repentance and conversion, constantly turning around to live innocently according to the “new man” that was immersed in Messiah, we can mature in the Word to inherit the Kingdom:

“Therefore leaving the elementary teaching about the Christ, let us press on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, of instruction about washings and laying on of hands, and the resurrection of the dead and eternal judgment. And this we will do, if God permits. For in the case of those who have once been enlightened and have tasted of the heavenly gift and have been made partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, and then have fallen away, it is impossible to renew them again to repentance, since they again crucify to themselves the Son of God and put Him to open shame. For ground that drinks the rain which often falls on it and brings forth vegetation useful to those for whose sake it is also tilled, receives a blessing from God; but if it yields thorns and thistles, it is worthless and close to being cursed, and it ends up being burned.” (He 6:1-8)

That’s horrible. Our continued sin crucifies and shames Yeshua again! It is as if we are among those screaming, “Crucify him! Crucify him!” It is as if we whipped Yeshua, spit on him, and drove the nails into his hands and feet. We are false witnesses, for while in one breath we speak of Messiah Yeshua, in the next breath we sin as if Yeshua is dead. If he is alive, we are his little children, learning, repenting, correcting, and trusting Yeshua the Living Word is alive in us. If we practice sin, we proclaim the death of Messiah, but not his resurrection.

If we don’t believe Messiah Yeshua is dead, then we need to cease dead works.

Dead works, too, are a testimony, not of Messiah Yeshua’s life, but of his death.

Let the world see the life of Yeshua in us resurrect us to increasing pure, holy, and faithful works when we trip over sticken’ chickens and fall. We can do the hokey pokey and turn ourselves around, but we must make the connection to our current situation.

Although I have sticken’ chickens during the day, at night, they go home to roost. Ultimately, that’s what sin does. It returns to the one who provides it a resting place. Those kinds of chickens should find no place to rest or roost in a believer. Yeshua lives. Let the little child arise from the waters of immersion, no matter what our age. Children were Yeshua’s greatest fans, and he always welcomed them with open arms, no matter how busy he was healing, teaching, and delivering the grownups.

How does water relate to the resurrection of the whole spirit, soul, and physical body? When we make transgressions, the spirit of grace offers a path of reconciliation with our Father, our King. If we sincerely repent and immerse, we come up a new creation, a new child. Forget the Fountain of Youth-this water is WAY better! It is a fountain of youth with an eternal inheritance!

As we wait for Yeshua’s return, let us not grow weary of waiting or become vulnerable to Egypt’s sticken’ chickens. An inheritance awaits.

“For we will surely die and are like water spilled on the ground which cannot be gathered up again. Yet God does not take away life but plans ways so that the banished one will not be cast out from him.” (Wise Woman of Tekoa in 2 Sa 14:14)

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