Podcasts about yehovah

If Yeshua has saved us, transformed us, and filled us with His Holy Spirit - why are we still here?In Chapter 15 of I Am a Witness – The Search Is Over, “GO,” we enter the final part of the book: THE MISSION.Yeshua said:“As the Father has sent Me, I am sending you.” John 20:21Salvation was never meant to be the finish line. It was the starting line. What God begins in us was never intended to stop with us. We have been sent into a world filled with neighbors, friends, colleagues, and strangers who are searching for hope - often without even knowing what they are searching for. But Yeshua didn't call us merely to gather converts. He called us to make disciples. Going is the means; discipleship is the goal. The Great Commission is an invitation to walk alongside others as they learn to hear the Shepherd's voice, trust His leading, obey His Word, and follow Yeshua for themselves. You don't have to have all the answers. You simply need to be available.One conversation. One prayer. One act of obedience. One willing disciple.Never underestimate what Yehovah can begin through your next “yes.”Yeshua is still saying: GO.I Am a Witness – The Search Is Over Dr. Kenny Russell BulldozerFaith — From Israel to the Nations

Yom Teruah is more than the sounding of a trumpet - it is a Kingdom alarm that demands a response.In this live Zoom teaching, Dr. Kenny Russell examines the biblical meaning of teruah and the urgent call behind the sound. Throughout Scripture, the trumpet communicated that it was time to awaken, assemble, prepare for battle, or move into an appointed position.The King is calling His people into position.But how do we identify our position within the purposes of the Kingdom?Our focus cannot remain centered upon ourselves—our needs, our personal advancement, or even our individual spiritual growth. These things have their place, but the Gospel of the Kingdom calls us into something greater than ourselves.The spring feasts establish the foundation of redemption and our personal response to the work of YeHoVaH. As we enter the fall feasts, however, our attention is drawn towards the corporate and national calling of Israel.Yom Teruah, Yom Kippur, and Sukkot reveal YeHoVaH's dealings with His covenant people and His unfolding purpose for Israel and the nations.What does it truly mean to be Israel?Israel was called to be a kingdom of priests, a holy nation, and a light to the nations. We have not been called merely to receive personal blessing - we have been called to serve the greater purposes of the King.The sound of teruah asks us:Where is the King calling us to stand?What is our Kingdom assignment?Are we serving His purpose or remaining focused upon ourselves?Are we proclaiming the Gospel of the Kingdom?The alarm is sounding in Zion.Awaken. Assemble. Repent. Prepare. Take your position. The King is coming.Key ScripturesLeviticus 23:23–25Numbers 10:1–10Exodus 19:5–6Joel 2:1, 12–17Psalm 47:1–9Matthew 4:171 Thessalonians 4:16–17Join us as we return to the Scriptures and rediscover the Gospel of the Kingdom from Israel to the nations.BulldozerFaith™ — The Gospel from Genesis to Revelation: From Religion to Relationship

In a special DOUBLE HEADER episode, Scott Harwell presents episodes 1 and 2 of his new series, "Citizens of Israel". What if the Bible’s story of Israel is far bigger than DNA? Using an ingenious color-coded guide, Scott Harwell untangles the identities of Judah, Ephraim, and Israel, revealing how correctly understanding these biblical terms can unlock a clearer picture of Scripture, and who YeHoVaH says we are. Join this channel to get access to perks: / @aroodawakening Watch more on the Michael Rood TV App! https://bit.ly/2X9oN9h Join us on ANY social media platform! https://aroodawakening.tv/community/s... Your Donation keeps these videos going! Thank you! https://aroodawakening.tv/donate/ Support us by visiting our store! https://roodstore.com/ Support us with purchases on Amazon!* https://amzn.to/3pJu9cC Have Questions? Ask us Here! https://aroodawakening.tv/support/con... "PLEASE NOTE: This is an affiliate link. This means that, at zero cost to you, A Rood Awakening! International will earn an affiliate commission if you click through the link and finalize a purchase." In the West by Kevin MacLeod is licensed under a Creative Commons Attribution 4.0 license. https://creativecommons.org/licenses/...See omnystudio.com/listener for privacy information.

Thursday, 10 September 2026   ‘I am the God of Abraham, the God of Isaac, and the God of Jacob'? God is not the God of the dead, but of the living.” Matthew 22:32   “‘I, I am the ‘God, Abraham', and the ‘God, Isaac', and the ‘God, Jacob'.' Not, He is, the God – ‘God, dead', but living.” (CG)   In the previous verse, Jesus continued His words to the Sadducees, bringing up the subject of the resurrection and preparing to quote Scripture to support His words. He now cites words from Exodus 3:6 and 3:15, which say –   “And He said, ‘I myself ‘God, your father', ‘God, Abraham', ‘God, Isaac', and ‘God, Jacob'.' And he caused to hide, Moses, his faces. For he feared from ‘causing to scan' unto the God.” Exodus 3:6 (CG)   “And He said, yet, God unto Moses, ‘Thus you will say unto ‘sons, Israel', “Yehovah, ‘God, your fathers', ‘God, Abraham', ‘God, Isaac', and ‘God, Jacob', He sent me unto you. ‘This, My name to vanishment, and this my memorial to generation, generation.'”'” Exodus 3:15 (CG)   Jesus cites the portion of these verses that He deems relevant to His line of reasoning, beginning with, “I, I am the ‘God, Abraham', and the ‘God, Isaac', and the ‘God, Jacob'.”   As can be seen, in the Greek, there is an article before God when connected to the names of Abraham, Isaac, and Jacob. In the Hebrew, that same closeness is summed up in Exodus 3:6 by calling Him “the God” at the end of the verse.   In Hebrew, the use of the article before “God” is expressive. It signifies those who are in a right relationship with Him or to contrast those who are not. There is an intimate union even at the time of Moses that existed between “the God” and Moses' ancestors.   The emphatic “I, I” in the Greek is reflected in the Hebrew word anokhi, translated as I myself. The Lord God emphatically declared to Moses that He is the God of these men. He doesn't say He was their God but that He is, speaking of the three of them conjointly and by omitting any verb in the Hebrew. In the Greek, Jesus cites it with a present-tense verb in the active voice. With this stated, Jesus continues, saying, “Not, He is, the God – ‘God, dead', but living.”   Jesus' point is that because of this intimate union, reflected in the proclamation made by God, they must still be alive to God. As Cambridge says, “God is a God of the living only, but He is the God of Abraham. Therefore, Abraham is living.”   The matter of the resurrection is not proven by this formula. However, it is to be inferred from it. If these men are alive to God, but are physically dead, there must be a place where they are alive to God. That place in the Old Testament is called Sheol. In the New Testament, it is called Hades.   If these men are there, that disproves the Sadducees' argument that at the time of physical death, there is nothing further. As there is a state of existence after death, it implies that they are awaiting a resurrection.   Life application: It would be a sad excuse for a life if the Sadducees' idea of living were true and yet they spent their time worrying about what God thought. If God created man with no intention of restoring him to Himself, it would be equivalent to the atheists' belief that there is no God as far as judgment is concerned.   If there is nothing awaiting man after this life, what would be the point of being moral, saving for the future, or even considering God in one's daily life? There would be none. And this is just the attitude that communists and atheists have. They say that religion is a trap to keep the masses under control and to subjugate them.   But this is just what atheism leading to communism does. Because they claim there is no God, there is no need to treat humanity with care. Subjugating the masses without any thought of accountability for their actions is their main idea in life.   It is an ideology that has led to hundreds of millions of human lives being exterminated. Religious wars have indeed taken place over the millennia, something communists cite to demonstrate how bad religion is for humanity, but the losses experienced in such wars are negligible in comparison to the losses experienced at the hands of communist ideology.   Further, if there is a true religious expression from God, it by default means that the other religious expressions are false. Therefore, it should be obvious that there will be strife between religions. Wars are an attempt to elevate ideologies to a place of supremacy.   Islam's very existence is established on submission, forced or not, upon others. In this regard, it has a similar goal to atheism. Thus, a bond has developed in the US between atheist ideology and Islam. If their goal of eradicating Christianity is realized, the next step in their evolutionary model will be to turn on one another, exterminating those who refuse to submit to whichever ideology prevails.   True adherents to Christianity do not need to follow this path. If the truth of God is found in what they believe, there is no need to force it on others. The gospel itself frees humanity from such things. We do not need to elevate the true God through force and subjugation. If He is God, His outcome is assured. Our job is to share the gospel with those who so desperately need to hear it.   Lord God, help us to be shining examples of faithful service, telling others about what You have done in the giving of Jesus. It is a message that frees humanity from the bonds of sin, hopelessness, and misery. Give us hearts willing to share it with the world. Amen.

OUR NEW BOOKS ARE NOW AVAILABLE! I am excited to finally share with you what has been happening behind the scenes. In the opening part of this video, I take you through the books we have now published and made available worldwide through Amazon, as well as here in Israel. https://a.co/d/02sVA66O For some time, you may not have seen me ministering online every day, producing daily podcasts, or traveling and speaking as much as I have in previous seasons. But that doesn't mean the ministry has slowed down. Quite the opposite. Yehovah has given us an extraordinary window to write, develop, and publish a growing library of resources designed to reach the lost, strengthen believers, make disciples, and equip people to walk in a genuine relationship with Yeshua. These are not simply books to read and place on a shelf. They have been written as tools for transformation and discipleship—resources you can work through personally and then place into the hands of someone else. A SPECIAL READING FROM I AM A WITNESS – THE SEARCH IS OVER During the video, I also read a special section from I Am a Witness – The Search Is Over, a book that is very close to my heart. I Am a Witness carries a simple but important message: our testimony did not end on the day we were saved. Our witness is a living story. Every act of obedience, every trial through which Yehovah proves Himself faithful, every person He allows us to reach, and every fresh “Yes, Lord” becomes another chapter in the testimony He is continuing to write. My prayer is that these books will do more than provide information. I want them to help people rediscover the wonder of salvation, encounter Yeshua, grow in truth, and become witnesses themselves. NOW WE NEED YOUR HELP WITH THE NEXT STAGE After showing you what has already been accomplished, I want to invite you to become part of what comes next. This week, we are seeking to raise an additional $5,000 toward our publishing mission and current publishing obligations. Perhaps you can give $25, $50, $100, $500, or more. No gift is too small. If 100 people gave just $50, together we would meet the entire $5,000 goal. https://member.bulldozerfaith.com/give/ When you give, you are not simply helping us publish another book. You are helping us create resources that can change lives and make disciples. HEBREW • RUSSIAN • ARABIC An important part of the next stage is translation. From our base here in Israel, we have a growing commitment to make these resources available in Hebrew, Russian, and Arabic, taking the Gospel of the Kingdom beyond the English-speaking world and into the languages people speak in their homes, families, and communities. Imagine these discipleship resources reaching a Jewish person in Hebrew, a Russian-speaking family in their own language, or an Arabic-speaking person searching for truth. That is what your partnership is helping us build. Every book matters. Every translation matters. Every gift matters. And above everything else, every life matters. Thank you to everyone who has prayed, given, encouraged us, purchased the books, and stood with this ministry. There is much more to come. Together, we are creating resources to make disciples and carry the Gospel of the Kingdom—from Israel to the nations. Dr. Kenny Russell BulldozerFaith™ Living Life in the Spirit

Wednesday, 2 September 2026   saying: “Teacher, Moses said that if a man dies, having no children, his brother shall marry his wife and raise up offspring for his brother. Matthew 22:24   “...saying, ‘Teacher, Moses, he said if anyone, he should die not having children, he will affinitize the ‘brother, his, the wife, his', and he will raise seed – the ‘brother, his'.'” (CG)   In the previous verse, the Sadducees, who say there is no resurrection, came to Jesus to query Him, “saying, ‘Teacher, Moses, he said if anyone, he should die not having children, he will affinitize the ‘brother, his, the wife, his'.'”   A new word is seen here, epigambreuó, to affinity with. It is from epi, upon, and gamos, a marriage or wedding. This is its only use in the New Testament. Of this word, Vincent's Word Studies says –   “From γαμβρός [gambros], a word used in classical Greek to denote any one connected by marriage' a brother-in-law, father-in-law, even a bridegroom. The word is appropriate here because it refers to marriage between marriage-relatives.”   The matter brought by the Sadducees refers especially to a levirate type of marriage. That is described in Deuteronomy 25 –   “If brothers dwell together, and one of them dies and has no son, the widow of the dead man shall not be married to a stranger outside the family; her husband's brother shall go in to her, take her as his wife, and perform the duty of a husband's brother to her. 6 And it shall be that the firstborn son which she bears will succeed to the name of his dead brother, that his name may not be blotted out of Israel. 7 But if the man does not want to take his brother's wife, then let his brother's wife go up to the gate to the elders, and say, ‘My husband's brother refuses to raise up a name to his brother in Israel; he will not perform the duty of my husband's brother.' 8 Then the elders of his city shall call him and speak to him. But if he stands firm and says, ‘I do not want to take her,' 9 then his brother's wife shall come to him in the presence of the elders, remove his sandal from his foot, spit in his face, and answer and say, ‘So shall it be done to the man who will not build up his brother's house.' 10 And his name shall be called in Israel, ‘The house of him who had his sandal removed.'” Deuteronomy 25:5-10   An example of such a marriage is found in the account of Tamar and the sons of Judah in Genesis 38. Of the Sadducees' question, they continue their words to Jesus, saying, “and he will raise seed – the ‘brother, his'.” This is just what was described by Moses in Deuteronomy 25.   Based on this mandate, the Sadducees will propose a question to Jesus.   Life application: The Unwilling Brother. Why was this ancient rite included in the Law of Moses? As noted, the precept predates the law. A brother was to step in and perform the duty of the brother-in-law. The account in Deuteronomy provides a short review of the inability of the law to bring forth children.   Man, once connected to God, is the dead husband, typified by Adam. The woman represents humanity. A son, in this scenario, would indicate a spiritual reconnection to God. Adam, the man who was once spiritually alive, died and left her no such children.   The purpose of Genesis 38 was to set that idea as a precedent. The story there is one that anticipates the restoration of this spiritual connection to God. To understand that passage, refer to the Genesis 38 sermons from the Superior Word. A full typological explanation is provided there.   Life under the Law of Moses is typologically given as the brother. It is, ostensibly, available to give children to the woman as a brother-in-law. As it says in Leviticus 18 –   “And you will guard My enactments and My verdicts, which he will do them, the man, and he will live in them. I, Yehovah.” Leviticus 18:5 (CG)   However, “being under law” does not delight in the woman, and is – in fact – in a state that is at enmity with her. Paul states that explicitly in Ephesians 2 –   “For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, 15 having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace.” Ephesians 2:14, 15   In typology, life under the law will not perform the duty to give the woman a son. Hence, she performs the rite of disgracing him and stripping him of any authority to ever have any right to her again. However, Christ is of the woman, meaning humanity. And of Him, it says in the law itself –   “Then I said, ‘Behold, I come; In the scroll of the book it is written of me. 8 I delight [khapets] to do Your will, O my God, And Your law is within my heart.'” Psalm 40:7, 8   Because life under the law would not perform the duty, as is evidenced in the 1400+ years of it bringing no one to restoration with God, Christ came to do it. He delighted to do the will of God, and He performs what life under the law was unwilling to perform.   In this, He – as a member of humanity – took away the authority of the law and brought it to its end. Thus, life under the law is “The house of him who had his sandal removed.”   This is indicated in Paul's words to those at Corinth, saying, “And so it is written, ‘The first man Adam became a living being.' The last Adam became a life-giving spirit” (1 Corinthians 15:45). God in Christ is the nearer brother who could, and who did, give a Son, His Firstborn, to the barren woman. From there, life is restored to any who come to Him.   The lesson: There are no born-again children in humanity through life under the law, not before, nor will there ever be. Only in Christ is there a delight in bringing children to God through humanity. In this Son comes a new family, among whom Christ Jesus is the Firstborn.   Deuteronomy 25 is a beautiful passage, found in the law, that conveys to us the truth that life under law is insufficient to save anyone. Only in Christ's fulfillment of the law is there any hope for fallen man. That thought is perfectly expressed by Paul in Romans 3 –   “But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, 22 even the righteousness of God, through faith in Jesus Christ, to all and on all who believe.” Romans 3:21, 22   The law itself witnesses to what God was going to do in Christ. Righteousness is imputed to those who simply reach out to God through Him, by faith, and accept what He has done.   If you have friends or family stuck in some law-observant church, keep pecking away at them. Their time is short, and they have an infinitely high hill to climb going that route. They won't make it. Trust in Christ, rest in Christ, and put away your futile attempts at pleasing God through any other avenue than Jesus Christ.   He is the answer to the problem that separates us from God. And surprisingly, the law itself testifies to that fact. Thank God for Jesus Christ.   We are so grateful to You, O God, for sending Jesus to be our Kinsman Redeemer, bringing us back to Yourself through Him. We thank You for the eternal life that is granted to us through what Jesus has done. Thank You for ever and ever. Amen.

Peter himself warned that Paul's writings are difficult to understand. So did Paul teach that YeHoVaH's Torah no longer applies — or has he been misunderstood? John Snyder lets Paul explain Paul, revealing how his own words fit together into one consistent message that restores continuity and clarity. Join this channel to get access to perks: / @aroodawakening Watch more on the Michael Rood TV App! https://bit.ly/2X9oN9h Join us on ANY social media platform! https://aroodawakening.tv/community/s... Your Donation keeps these videos going! Thank you! https://aroodawakening.tv/donate/ Support us by visiting our store! https://roodstore.com/ Support us with purchases on Amazon!* https://amzn.to/3pJu9cC Have Questions? Ask us Here! https://aroodawakening.tv/support/con... "PLEASE NOTE: This is an affiliate link. This means that, at zero cost to you, A Rood Awakening! International will earn an affiliate commission if you click through the link and finalize a purchase."See omnystudio.com/listener for privacy information.

From Before You Take Off - A Call to Relationship, Not ReligionAre you moving with God, or asking God to bless your movement?In this Zoom teaching, Dr. Kenny Russell shares from his new book and study series, Before You Take Off, exploring one of the most important principles of discipleship: alignment with the Father must come before acceleration.Just as an aircraft must be properly aligned with the runway before full power is applied, our lives must be aligned with Yehovah before we rush into opportunities, decisions, ministry, or even things that appear to be part of our calling. Passion, gifting, opportunity, and good intentions are not enough if we are moving in the wrong direction.Through the examples of David, Moses, and Yeshua, this teaching challenges us to examine whether we are truly following the Father's direction or simply creating our own flight plan and asking Him to bless it. David teaches us that not every opportunity is permission. Moses reminds us that blessing flows from hearts turned toward Yehovah in obedience. And Yeshua gives us the perfect example of a life completely surrendered to the Father's will. In This Teaching:• Alignment Comes Before Acceleration — Power without alignment can take you quickly in the wrong direction. • Not Every Opportunity Is Permission — An open door does not automatically mean it is God's direction. • Stop Asking God to Bless Your Flight Plan — Seek Him first and allow Him to determine the direction. • Follow the Example of Yeshua — Learn to move when the Father moves rather than being driven by pressure, opportunity, or the expectations of others.Yeshua said:“The Son can do nothing by himself; he can do only what he sees his Father doing.” John 5:19Perhaps the question we need to ask is no longer, “Father, will You bless what I am doing?”Instead:“Father, where are You going, and how can I move with You?”This is the heart of Before You Take Off. Before the engines roar, before you accelerate, and before the wheels leave the ground, make sure your life is aligned with the Father's flight plan.Flight does not begin with speed. It begins with alignment.Before You Take Off – A Call to Relationship, Not Religion is now available in paperback on Amazon. https://a.co/d/0cT7s0qhIf this teaching encourages you, like, share, subscribe, and send it to someone who may be seeking Yehovah's direction for their next season.Dr. Kenny Russell BulldozerFaith™ — Living Life in the Spirit

Most of us were never taught to question the lens through which we read Scripture. We inherited a way of thinking from Sunday school, seminary, commentaries, hymns, and Western church tradition that many scholars identify as a Greek or Hellenistic mindset. But beloved, the Bible was not written by Greek philosophers. It was written by covenant people who thought in Hebrew, lived in covenant, told stories, kept the appointed times of Yehovah, and understood truth as something embodied, walked out, guarded, and lived before the Great I AM. In this teaching, we examine what the Greek mindset has quietly stolen from our Bible reading and what we recover when we return to the Hebraic lens of Scripture. We will consider: How Greek thinking spiritualized Torah and stripped the commandments of their concrete covenant meaning How the Hebraic reality and Jewishness of Yeshua were obscured How the biblical story was divided into law versus grace, Israel versus the Church, and Old Testament versus New Testament Why emunah is more than mental belief — it is covenant faithfulness How the Feasts of Yehovah are not abolished shadows, but appointed times, rehearsals, and holy convocations Why the Brit HaDashah should be read as the continuation of the Tanakh, not its replacement This is not about rejecting every contribution of Greek thought. It is about refusing to let Greek abstraction become the controlling lens through which we interpret a Hebraic book. If we are going to understand Torah, the prophets, the writings, Paul, the Gospels, and the ministry of Yeshua rightly, then we must learn to read Scripture the way the covenant people of Scripture understood it. So, beloved, what do you say we recover the lens we were never supposed to lose?  

One of the greatest challenges we face as believers is not simply what is happening around us—it is how we see what is happening.In this message, Dr. Kenny Russell teaches from 2 Kings 6:15–17 and the story of Elisha's servant, who saw the enemy surrounding the city until Yehovah opened his eyes to see the greater spiritual reality already present.Together, we explore what it means to develop spiritual sight and learn to view our circumstances through the promises, character, and purposes of God rather than through fear, pressure, or what our natural eyes can see.In this message, you will discover:• Why our circumstances do not always tell the whole story • How faith sees beyond the present • What David, Joshua, Caleb, Joseph, and others teach us about spiritual perspective • Why Yeshua opened more than physical eyes • How the Holy Spirit changes the way we see people and situations • Why peace can come before circumstances change • How to guard what shapes your spiritual vision • A practical seven-day challenge to help you recognize the hand of Yehovah in everyday lifeLiving here in Israel during wartime has made this message especially real. The future can feel uncertain, headlines can change quickly, and circumstances can become overwhelming—but peace does not come from knowing tomorrow.Peace comes from knowing the One who holds tomorrow.Perhaps the prayer we need to pray today is not simply:“Father, change what I am seeing.”But:“Father, change the way I see.”Key Scriptures2 Kings 6:15–17 Numbers 13:30–33 Hebrews 11:1 1 Samuel 17:45 Ephesians 1:18 Matthew 9:36 Mark 4:35–41 Colossians 3:2 Psalm 119:18If this message encourages you, please like, share, and subscribe, and send it to someone who may need encouragement in a difficult season.We would also love to hear from you in the comments:What situation in your life do you need to begin seeing through God's eyes?May Yehovah open the eyes of our hearts and teach us to see what He sees.Dr. Kenny Russell BulldozerFaith™ – From Israel to the Nations

Sunday, 9 August 2026   A summary of Matthew Chapter 21.   Chapter 17 revealed that there is a future for Israel in God's redemptive plans. The main message of Chapter 18 was that childlike faith is required to enter into the kingdom. The final parable, that of the wicked servant, dealt with Israel's rejection of Christ's fulfillment of the law, showing that they would be delivered up until they entered the New Covenant. Chapter 19 took the reader through various topics to reveal what God prioritizes. The contrasts between law and faith were seen throughout the chapter.   Chapter 20 was a chapter filled with hints of the transition from the dispensation of the law to the dispensation of grace. It dealt with order and propriety concerning each step of the redemptive process to ensure that nothing is dealt with until the previous steps are completed.   It also presented the truth that God has made faith in what He has done the necessary condition. Nothing more can be added to it, and without meeting that one condition, there is no chance of obtaining access.   Chapter 21 continues that thought, but it deals specifically with the object of that faith, Jesus Christ. The chapter began with the details concerning Jesus' triumphal entry into Jerusalem. He came to Bethphage, the House of Unspiced Figs.   The fig pictures a spiritual connection to God. These being unspiced picture those who have not yet received their spiritual reconnection to God. Once spiced, the connection is made.   It was said to be at the Mount of Olives. A mountain typologically refers to a large but centralized group of people. The olive is a symbol of religious privilege. The picture anticipates those who will have the spiritual connection and who will become a part of receiving religious privilege through faith in Christ.   At Bethphage, Jesus directed two disciples to find the donkey with her colt tied at her side. As seen, the female donkey signifies permanence. She represents patient endurance. The colt signifies humanity, but being a colt that was unyoked, it signifies innocence concerning the yoke of sin. It is a picture of Christ, unstained by Adam's sin, despite having come from the line of humanity.   Matthew noted that what occurred was fulfillment of prophecy, demonstrating that Jesus is the anticipated Messiah and that Scripture was being fulfilled in Him. The spreading of the garments was seen to be a recognition by the people of Jesus' kingly status and authority.   But this kingly authority was acknowledged to be the fulfillment of the messianic promises to David. The people's proclamation recognized this in the words “Hosanna! The ‘Son, David'.” It is Jesus who came in the name of Yehovah. Whether the people realized it or not, their words are the Bible's confirmation that He is Yehovah incarnate.   When Jesus entered the temple, He drove out those who defiled it with their selling and exchanging money. After all the time of the law, the corruption of the people was never satisfactorily dealt with. Jesus' cleansing of the temple proved it was so.   How could a corruptly run temple provide cleansing for the corruption of sin in the people? The answer is that it could not. It was only a shadow of what would be fully accomplished in Christ. That was confirmed in Jesus' healing of the people in the temple.   The sin of the people could not be dealt with through the temple's rites and rituals, but Jesus demonstrated that the consequences of sin could be dealt with through Him. And He demonstrated this while right at the temple complex. While He was doing these things, the children cried out, “Hosanna to the Son of David!”   When the leaders at the temple heard it, they were indignant. What did Jesus do? He cited Scripture, clearly implying that He is the fulfillment of what is recorded there. He is the purpose and point of the prophetic word. After that, Jesus went out to Bethany.   Various suggestions for the meaning of the name were given. Based on the surrounding context, it seems that House of Figs answers the imagery. Jesus left a place with an unacceptable spiritual connection to God because of its defilement and went to a place with a typological connection to God apart from that place.   That is then seen in the next verses where Jesus cursed the fig tree, saying that it would never bear fruit again. As seen, that was a picture of the temple, where He was heading, which was to lose its place as the point of mediation between God and man.   After that, the disciples were amazed at what took place concerning the fig. From there, Jesus' words were precise –   “Answering, also, the ‘Jesus', He said to them, ‘Amen, I say to you, if you should have faith, and not you should waver, not only the ‘the fig tree' you will do, but and-if the ‘mountain, this', you should say, ‘You be borne, and you be cast into the sea', it will become. 22And all, as much – if you should ask in the prayer, believing, you will receive.'”   As explained in those commentaries, the mountain is the mountain of the law, Horeb, which Paul says is the temple in Jerusalem. The prayer is the prayer of salvation, receiving Jesus, such as is indicated in Romans 10:9, 10 –   “...that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. 10 For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation.”   In receiving Jesus, the burden of the mountain of the law is forever removed from that person.   In verses 23-27, there was the question of John's authority, where it came from. The chief priests and elders would not answer. In turn, Jesus did not respond to their question. The law and the prophets, completed in John, fully testify to Christ Jesus. If someone will not acknowledge the source of authority concerning those things, they will never be able to identify where Jesus' authority is derived from.   Because of their lack of willingness to proclaim what should be obvious, Jesus gave the parable of the two sons. The leaders of Israel, who are supposedly the obedient by saying they will do the things the Father directs, do not do them at all.   On the other hand, the tax collectors and harlots who supposedly rejected what the Father told them to do, ultimately do them when they come to Christ. This is because Christ is the fulfillment of all the work necessary to be saved. To say you will do God's will and not accept Jesus means you failed to do God's will.   Next came the parable of the wicked vinedressers, a parable the speaks for itself. This is so much the case that the chief priests and Pharisees knew Jesus was speaking of them. Despite their desire to lay hands on Him, they feared the multitude and did not do so. This final thought is summed up in Jesus' own words –   “Therefore My Father loves Me, because I lay down My life that I may take it again. 18 No one takes it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again. This command I have received from My Father.” John 10:17, 18   Jesus' time had not yet come. Therefore, until He was ready to lay down His life, obstacles to others laying their hands on Him would continue to exist.   Life application: The chapter continues the Bible's theme of the law versus grace, which comes through faith. It details the means of re-obtaining the spiritual connection to God, which is only through faith in the sinless Christ. In proclaiming Christ, salvation is realized.   Israel would lose its right to be the vineyard of God. It would be taken from them and transferred to the church, a body comprised of people of faith from around the world. All people, including those of Israel, must be willing to come to Christ to be saved.   The law was and is an ineffectual means of obtaining salvation, except as it is fulfilled in Jesus Christ. Believe today and be saved!   Lord God, thank You that the pressure and burden of the law is removed from us. Thank You that we have full, final, and forever access to You through the precious shed blood of Jesus Christ, our Lord and Savior. Amen.   Matthew 21   21 And when they neared unto Jerusalem, and they came unto Bethphage toward the ‘Mount, the Olives', then Jesus, He sent two disciples, 2Saying to them, “You go into the village, the ‘opposite you,' and immediately you will find ‘donkey, having been bound', and ‘colt, with her'. Having loosened, you bring to Me. 3And if anyone, to you, he says anything, you will say that the Lord, these – need, He has. Immediately, also, he will send them.”   4This also, all, it having become that it should be fulfilled, the ‘having been spoken through the prophet,' saying:   5“You say to the ‘daughter, Zion', ‘You behold! The ‘King, yours', He comes to you, Benignant and having been upon-stepped upon a donkey, Even upon ‘colt, son under-yoked'.'”   6Having gone, also, the disciples, and having done just as He directed them, the ‘Jesus', 7they brought the donkey and the colt, and they upon-set atop them the ‘cloaks, theirs', and He upon-sat atop them. 8The ‘also most crowd', they spread their ‘the cloaks' in the road, others, also, they chopped branches from the trees, and they strewed in the road. 9The ‘also crowds', those preceding, and those following, they croaked, saying:   “Hosanna! The ‘Son, David'! Having been blessed, the ‘coming in Name, Lord!' Hosanna in the uppermosts!”   10And having entered, He, into Jerusalem, it was shaken, all the city, saying, “Who is this?”   11The ‘also crowds', they said, “This, He is the Prophet, Jesus, the ‘from Nazareth, the Galilee'.”   12And He entered, the ‘Jesus', into the ‘temple, the God', and He ejected all those selling and buying in the temple. And the ‘tables, the coin-dealers' He overturned, and the ‘benches, those selling' the doves. 13And He says to them, “It has been written: ‘The ‘house, Mine', ‘house, prayer' it will be called.' You also, it, you made ‘cave, robbers'.”   14And they approached Him, blind and lame, in the temple, and He cured them. 15Having seen, also, the chief priests and the scribes, the ‘wonderfuls' that He did, and the boys croaking in the temple, and saying, “Hosanna! The ‘Son, David',” they outraged. 16And they said to Him, “You hear what these, they say?”   The ‘also Jesus', He says to them,   “Yes. Never, you read that, ‘From ‘mouth, infants and sucklings' You prepared praise.'?”   17And having left them, He proceeded out of the city to Bethany, and He overnighted there.   18Daybreak, also, returning to the city, He hungered. 19And having seen ‘fig tree, one' upon the road, He came upon it, and nothing, He found in it, if not leaves only. And He says to it, “Not more from you fruit it should be, to the age.” And it desiccated straightaway, the fig tree.   20And having seen, the disciples, they wondered, saying, “How, straightaway, it desiccated, the fig tree?”   21Answering, also, the ‘Jesus', He said to them, “Amen, I say to you, if you should have faith, and not you should waver, not only the ‘the fig tree' you will do, but and-if the ‘mountain, this', you should say, ‘You be borne, and you be cast into the sea', it will become. 22And all, as much – if you should ask in the prayer, believing, you will receive.”   23And having come, Him, into the temple, they approached Him teaching, the chief priests and the ‘elders, the people', saying, “In where-such authority these, You do? And who to You, He gave the authority, this?”   24Answering, also, the ‘Jesus', He said to them, “I will entreat you, I also, word one, which if you should say to Me, I also to you, I will say in where-such authority these I do. 25The ‘immersion, John', whence it was? From heaven or from men?”   These, also, they deliberated with themselves, saying, “If we should say, ‘From heaven,' He will say to us, ‘Through why, therefore, not you believed him?' 26If, also, we should say, ‘From men,' we fear the crowd, all, for, as a prophet, they have the ‘John'.” 27And answering, the ‘Jesus', they said, “Not we have known.”   He said to them, also He, “Nor I, I tell you in where-such authority these I do.”   28“What, also you, it seems? A man, he had ‘sons, two', and having approached the first, he said, ‘Son, you go this day. You work in the ‘vineyard, mine'.' 29The ‘also answering', he said, ‘Not, I will.' Afterward, also, having regretted, he went. 30Having approached, also, the second, he said as thus. The ‘also having answered', he said, ‘I, lord.' And not he went. 31Which from the two, He did the ‘determination, the father'?”   They say to him, “The first.”   He says to them, the ‘Jesus', “Amen! I say to you that the taxmen and the prostitutes, they precede you into the ‘kingdom, the God'. 32He came, namely, John to you in ‘way, righteousness,' and not you believed him. The ‘also taxmen and the prostitutes', they believed him. You, also, having seen, not you regretted afterward the ‘believe him'.”   33Another parable, you hear, “‘Man, certain', he was ‘housemaster who, he planted –vineyard', and circuited, it, he encircled, and he dug in it – winepress, and he built – tower, and he leased it to land-workers, and he abroaded*. 34When also it neared, the ‘juncture, the fruits', he sent the ‘servants, his' to the agronomists to receive the ‘fruits, his'. 35And having taken, the agronomists, the ‘servants, his', one, indeed, they scourged. One, also, they killed. One, also, they stoned. 36Again, he sent other servants, ‘greater, the first', and they did to them as thus. 37Afterward, also, he sent to them the ‘son, his', saying, ‘They will be in-turned* of the ‘son, mine'.' 38“The ‘also, agronomists', having seen the son, they said in themselves, ‘This, he is, the heir. You come, we should kill him, and we should retain the ‘inheritance, his'.' 39And having taken him, they ejected from the vineyard, and they killed.   40When, therefore, he should come, the ‘lord, the vineyard', what he will do to the agronomists, to those?”   41They say to Him, “Worthless! Badly, he will destroy them, and the vineyard, he will lease to other farmers who, they will give him the fruits in the ‘junctures, theirs'.”   42He says to them, the ‘Jesus',   “Never you read in the Scriptures? ‘Stone – which they rejected, those building – this, It has become to ‘head, corner'. From ‘Lord', it was, this, And it is marvelous in ‘eyes, ours'.'”   43“Through this, I say to you that it will be lifted from you, the ‘kingdom, the God', and it will be given to ethnicity producing the ‘fruits, it'. 44And the ‘having fallen upon the stone, this,' he will be pulverized. Upon whoever, also, if it should fall, it will winnowize* him.”   45And having heard, the chief priests and the Pharisees, His parables, they knew that concerning them, He speaks. 46And seeking Him to seize, they feared the crowds, since as ‘prophet', Him, they held.   *Verse 33 – Greek: apodémeó, to go abroad. Abroaded is a coined word. *Verse 37 – Greek: entrepó, to invert. In a good sense, to respect, in a bad one, to confound, as in put to shame. *Verse 44 – Greek: likmaó, from likmos (a basket used for winnowing). Thus, it signifies to powderize something to a state where the winds will winnow it. Winnowize is a coined word (see NAS – “it will scatter him like dust”).

In this installment of The Messianic Torah Observer, we turn our attention to Parashat Re'eh, contained in Deuteronomy 11:26–16:17, and to Moshe's opening admonishment to Yah's covenant people: "See." Re'eh is not merely an invitation to notice something with our natural eyes. It is a divine call to perceive, discern, and rightly assess what Yehovah has placed before us: blessing and curse, covenant faithfulness and covenant compromise, life and destruction. Beloved, this teaching presses into the personal and communal nature of Moshe's instruction. Re'eh begins in the singular, speaking to the individual son and daughter of Yasharal, and then immediately expands into the plural, addressing the covenant community as a whole. In other words, Yah's Torah must be seen personally, embraced intentionally, and walked out faithfully among His people. We also examine the warning of Deuteronomy 13 concerning false prophets and dreamers of dreams. The issue is not simply whether a sign or prediction comes to pass. The greater question is this: where is that voice leading us? Toward YHVH, His Torah, and covenant obedience? Or away from the simplicity of faithfulness into speculation, sensationalism, fear, and compromise? In a season where world events, prophetic claims, geopolitical upheaval, and social unrest are moving faster than many can process, the instruction remains the same: Re'eh. See. Hold the headlines in one hand and the Word of Yah in the other. Test all things. Refuse to be misled. Choose the covenant path that leads to shalom, life, truth, and blessing through Yeshua Messiah.  

PA602 Isaiah 14:16-32 mp3 In this message, the King of Babylon is brought down to Sheol, and many gaze at him in astonishment. The kings of the past are all laid in state, but he is cast out of his grave as abominable. Yehovah will rise against them and cut them off, and the Assyrian […]

PA603 Isaiah 15:1-16:14 mp3 In this message, we have the third burden or oracle about the nations around Israel, this one about Moab, one of the nations descended from Lot through his oldest daughter. Destruction will come on Moab, as Yehovah describes it, and within three years the nation will be all but wiped out.

PA605 Isaiah 19:1-20 mp3 In this message, we consider Isaiah 19 and the fifth oracle against Egypt. This nation has passed through many punishments. Hundreds of years after these predictions were given, the word of Yehovah came to pass. The final dealing with Egypt seems to take us forward to when God governs the earth. […]

PA606 Isaiah 19:21-21:10 mp3 In this message, in the end of Isaiah 19, Yehovah predicts a glorious future for Egypt in the kingdom of God, in which a highway runs between Egypt, Israel, and Assyria, and these three nations belongs specially to God. In Isaiah 20, Yahweh tells Isaiah to go “naked and barefoot” three […]

PA608 Isaiah 22:20-23:18 mp3 In this message, following up on Yehovah’s rebuke of Shebna the scribe, He promises to raise up His servant Eliakim the son of Hilkiah, put him in Shebna’s place, give him the key of the house of David, and establish him like a nail in a sure place.Then, the burden or […]

PA611 Isaiah 26:9-21 mp3 In this message, Isaiah testifies that when Yehovah’s judgments are in the earth, the inhabitants of the world will learn righteousness, but when grace is shown to the wicked, they will not learn righteousness. He speaks of the Rephaim, who shall not rise. We discuss who these Rephaim were and why […]

Saints, Tu B'Av is one of those days on the Jewish traditional calendar that most of us in the Messianic and Hebrew Roots community have simply walked past without ever realizing it was there. And although it is not one of the mandated Feasts or Moedim of Yehovah, this 15th day of the 5th biblical month bears within it a beautiful redemptive pattern that speaks directly to the redeemed of the Most High. Coming just six days after Tisha B'Av, Tu B'Av reminds us that Yah has a way of turning the darkest seasons of judgment, exile, mourning, and loss into seasons of restoration, joy, and Kingdom expectation. In this teaching, we examine the historical and spiritual significance of Tu B'Av: the lifting of the wilderness death decree, the restoration of the tribe of Benjamin, the removal of barriers that prevented worship in Yerushalayim, and the touching image of the daughters of Jerusalem dancing in borrowed white garments. And beloved, when viewed through Messianic lenses, these elements point us right back to the work of Yehoshua Messiah: condemnation lifted, covenant restoration granted, access to worship restored, and the Bride clothed in righteousness that is not her own.  

PA596 Isaiah 10:1-15 mp3 In this message, Yehovah pronounces woe against the governing authorities in Israel who make troublesome laws, twist justice, and deprive the helpless of their rights. What will they do when God oversees their work? They will go into captivity from the Assyrians. The Assyrians and their king are the rod of […]

PA592 Isaiah 5:24-6:13 mp3 In this message, Isaiah warns that because of what Israel has done, Yehovah will consume them like stubble. He will call for nations to come and destroy them, ensuring they are well-equipped and successful in destroying the land. Then, in Isaiah 6, Isaiah sees a great vision of Yehovah in the […]

PA593 Isaiah 7:1-25 mp3 In this message, King Ahaz of Judah is afraid of an alliance between King Rezin of Aram and King Pekah of Israel against him. Isaiah with his son Shearjashub meets him at the upper pool and assure him from Yehovah that their conspiracy will not succeed, and that these two allied […]

PA594 Isaiah 8:1-21 mp3 In this message, Isaiah goes in to the prophetess, and she conceives and bears a son whom Isaiah names Mahershalalhashbaz at Yehovah’s instruction. I reconsider what I said last time about the prophesied son, since it appears that Isaiah’s child is apparently the one the prophecy was talking about in chapter […]

PA599 Isaiah 12:1-13:8 mp3 In this message, Yehovah reveals in Isaiah 12 what Israel will say when the kingdom comes at last. They will realize that God is their salvation, that He gives them living water, and that they can call on Him. He will do excellent things throughout the earth. Then, Isaiah 13 begins […]

PA601 Isaiah 14:1-15 mp3 In this message, Isaiah continues his prophecy against Babylon. Yehovah will yet have mercy on Jacob His people, bringing them back to the land. They will then take up a proverb against the king of Babylon. The land is at rest and quiet since he ceased his tumultuous actions. Sheol is […]

Beloved, in this second installment of our brief Tisha B'Av series, we turn our attention to what should and should not matter to the modern-day Messianic, Hebrew, Netsari disciple of Yehoshua HaMashiyach. Tisha B'Av is not one of the mandated Feasts of Yehovah. We are not commanded to keep it. But that does not mean the day is spiritually irrelevant. If our Master wept over Yerushalayim and the coming destruction of the Temple, then we who belong to Him should at least understand the grief, history, prophetic weight, and covenant lessons attached to this solemn memorial day.

HalleluYah! Praise the Name of Yehovah: Psalm 135, Proverbs 8, and Sirach 3 by Shawn Ozbun

Sunday, 12 July 2026   And seeing a fig tree by the road, He came to it and found nothing on it but leaves, and said to it, “Let no fruit grow on you ever again.” Immediately the fig tree withered away. Matthew 21:19   “And having seen ‘fig tree, one' upon the road, He came upon it, and nothing, He found in it, if not leaves only. And He says to it, ‘Not more from you fruit it should be, to the age.' And it desiccated straightaway, the fig tree.” (CG)   In the previous verse, Jesus returned to the city early. As He went, He was hungry. Matthew continues with, “And having seen ‘fig tree, one' upon the road.”   A new word is seen, suké, fig tree. It is derived from sukon, a fig. In the Garden of Eden, this is the third tree mentioned by name. The first was the tree of life. The next was the tree of the knowledge of good and evil. The third is implicitly mentioned in the fig leaves referred to in Genesis 3:7. If there are fig leaves, then there is a fig tree to put forth the leaves. Of this fig tree, “He came upon it, and nothing, He found in it, if not leaves only.”   Another new word is seen, phullon, a sprout, thus a leaf. The tree had sprouted leaves. Thus, it was a show of liveliness and health. However, that is all there was. No fruit was evident on it. Mark adds the words “the ‘for season, not it was, figs.'”   The earliest types of figs will appear before the spring leaves unfurl, around the Passover. At this time, they are unripe early figs known as taksh. That serves as an early indicator of the expected harvest. The first ripe figs are generally around May or June, with the main harvest being August to September.   Jesus went to the tree because it said in the previous verse that He was hungry. Even if He knew that the first figs would not be ready, He could at least expect to see fruit on the tree, expecting there to be some if it had leaves. This is human nature. We may be hungry for something and just curiously go to the tree to see what it is doing, even if we know that the tree is not yet ready with ripe fruit.   In the case of this fig, because it had leaves, it would be expected to have fruit (as noted, the fruit will appear before the leaves). With no figs on it, this was an unproductive fruit tree – flashy with leaves but lacking any hope for a harvest. As such, Matthew next says, “And He says to it, ‘Not more from you fruit it should be, to the age.'”   Another new word is seen, méketi, no more. It is from the negative particle mé, not, never, etc., and eti, yet, more, still, etc. Jesus' words mean that the fig tree, which has failed to bear fruit, will continue to do so “to the age,” meaning henceforth. There will never again be a time when this fig tree bears fruit. With that stated by Him, it next says, “And it desiccated straightaway, the fig tree.”   And yet, another new word is seen, parachréma, instantly or immediately. Mark's gospel further explains what happened. Jesus spoke the words to the tree. After that, Jesus went to Jerusalem and turned over the money tables, etc., and then He went out of the city. At that time, it says, “Now in the morning, as they passed by, they saw the fig tree dried up from the roots.”   In other words, the same condensed nature of Matthew's gospel that was seen in the previous verses is seen again here. Thus, the word “straightaway” means “within 24 hours.” There is no contradiction, just more detail concerning the matter.   As has been explained in previous commentaries, the fig is a symbol of a connection to God or its lack thereof. In the Garden of Eden, after the fall took place, it said, “Then the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves coverings.”   There was a showy presentation of fig leaves, but there was no fruit. The connection to God had been severed. The fig that Jesus has cursed is a metaphor of where He was going, meaning to the temple in Jerusalem. It was a place that was showy and seemingly alive, but it was dead, having never brought a single place to the life it promised –   “And you will guard My enactments and My verdicts, which he will do them, the man, and he will live in them. I, Yehovah.” Leviticus 18:5 (CG)   The temple, which is the place where the Law of Moses is centralized for the people of Israel, never bore fruit to life eternal. Therefore, in cursing the tree, a metaphor for the officiating of the Law of Moses, He took away its right to bear life. Rather, it bore death, and it would continue to bear death, including the death of Jesus.   Only with the introduction of the New Covenant would the fruit of life and a restored connection to God be realized. The Law of Moses had run its course as an attempt to restore life. Its time had come to an end. One can clearly see that those who now attempt to obtain life through the law are performing a self-condemning act.   The temple that will be rebuilt for law observance will be the Antichrist's temple. It is wholly opposed to what God in Christ has done. People should mourn over what lies ahead, not excitedly rejoice in it.   Life application: As noted in the commentary on verse 17, there are quite a few possibilities for the meaning of Bethany. Now that the living metaphor has been explained, we can guess at the likely meaning of the name. It would be House of Figs, based on the Hebrew təenah.   It would thus be the “House of the connection to God.” Jesus was there, went to the temple, on the way there, He saw the fig tree, the expected symbol of a connection to God. However, it had no fruit, just as the connection to God was lacking in the Law of Moses and the temple in which the rites of the law were officiated.   Hence, Jesus cursed the fig as a metaphor of the ending of the law. Henceforth (to the age), the temple and the law would never again be acceptable to God as an expected bearer of fruit. For fourteen hundred and fifty years, it had failed. Something new was coming, something glorious.   Stick with the New Covenant. In pursuing the law, you will only find death and continued separation from God.   Lord God, may we be responsible Christians who trust solely in the merits of Jesus Christ our Lord for our interactions with You. May we never assume that we can merit Your favor apart from Him. To Your glory, we pray. Amen.

Thursday, 9 July 2026   and said to Him, “Do You hear what these are saying?” And Jesus said to them, “Yes. Have you never read, ‘Out of the mouth of babes and nursing infants You have perfected praise'?” Matthew 21:16   “And they said to Him, ‘You hear what these, they say?' The ‘also Jesus', He says to them, ‘Yes. Never, you read that, “From ‘mouth, infants and sucklings' You prepared praise.”'?” (CG).   In the previous verse, the chief priests and the scribes were jealous of Jesus and how the youths praised Him. They were outraged, “And they said to Him, ‘You hear what these, they say?'”   These jealous leaders thought they were supposed to be the highlight of people's visit to the temple complex. Like someone visiting the White House would want to see the president, the chief priests and scribes would have thought they were the point of the masses' desire to be there.   But like going to the White House, there is a reason beyond the person sitting at the President's desk that the White House exists. The temple was erected to honor the Lord. With the children crying out, “Hosanna to the Son of David,” they were honoring the Lord who had sent His Messiah, someone of greater importance than the temporary leaders of Israel.   Scripture gave them the authority to minister, but each was only an incidental part of the ongoing line of priests. On the other hand, Scripture again and again pointed to the coming Messiah.   If Jesus were the fulfillment of those types and prophecies, He deserved their adoration. This outraged the self-aggrandizing leaders at the temple. As such, Matthew next records, “The ‘also Jesus', He says to them, ‘Yes. Never, you read...'”   Once again, as He commonly did, Jesus answered their question with another question. He affirms that He, in fact, heard their cries of exaltation, but His question is then directed to their own Scriptures. If their Scriptures approve of what is occurring, the leaders could not reasonably find fault in it. And so He continues, saying, “that, ‘From ‘mouth, infants and sucklings' You prepared praise.'?”   A new word is seen, thélazó, to suckle. It is derived from thélé, a nipple. Thus, it signifies a suckling infant. The word translated as “prepared” has been seen in Matthew 4:21, where it referred to the mending of nets. It signifies to complete thoroughly. It is as if God had fully prepared His praise through the praises of these little ones.   The quote itself is from the Greek translation of Psalm 8:2 –    “Out of the mouth of babes and sucklings hast thou perfected praise” (Brenton Septuagint).   While the leaders of the temple complex were moaning about the prospects of Jesus being the Messiah, it was the little ones in the compound who had recognized what the leaders had intentionally shut their eyes to. As Jesus cited Scripture to back up their conduct, they would be silenced for the time being, unable to argue against what Scripture said would be the case.   The words of Jesus are a note concerning the incarnation. The Psalm notes that it is the Lord, Yehovah, who is the focus of attention by the babes and nursing infants. However, Jesus' words imply that the praise given to Him fulfills the words of that Psalm. As such, it signifies that He is the Lord incarnate.   Life application: In once Christian nations, those who do not accept the authority of Scripture have taken over many governments. In doing so, there is no longer an established scriptural basis that is recognizable for right and proper conduct.   In other words, Christians will appeal to Scripture to justify their moral codes. But if those in government reject Scripture's authority, there is an apples-against-oranges attitude. The philosophies of the warring bodies have nothing in common to agree on.   But more, those opposed to the Christian message hypocritically misuse the contents of Scripture to shut up or confound the masses who have no idea what “context” their hypocritical citations belong in. The reason their citations are hypocritical is that they wholly reject the authority of Scripture, and yet they cite Scripture to form illicit doctrines that have nothing to do with Scripture.   What Christians must be prepared to do when challenged about such things is to be bold enough to ask what right those citing Scripture have to cite it. In other words, “Oh, you are citing Scripture. Therefore, you must accept the authority of Scripture. Is this so?”   The trap is now set for them. If they acknowledge the authority of Scripture (which they normally won't), and if the Christian properly cites Scripture that condemns the actions of these detestable people, then they no longer have an argument in their misciting of Scripture.   Care and planning must be made to fend off the unholy attacks by such people. If handled properly, their hypocritical position will be evident, just as when Jesus challenged the leader of His day.   Lord God, may we carefully defend against those who mishandle Your word, considering how to rightly challenge them and then demonstrating where their hypocrisy lies. Give us wisdom in this so that we can stand against their ungodly attacks. Amen.  

Thursday, 2 July 2026   Then the multitudes who went before and those who followed cried out, saying: “Hosanna to the Son of David! ‘Blessed is He who comes in the name of the LORD!' Hosanna in the highest!” Matthew 21:9   “The ‘also crowds', those preceding, and those following, they croaked, saying:   ‘Hosanna! The ‘Son, David'! Having been blessed, the ‘coming in Name, Lord!' Hosanna in the uppermosts!'” (CG)   In the previous verse, it was noted that a great multitude spread their clothes on the road while others cut down branches from the trees, spreading them on the road as well. It next says, “The ‘also crowds'.”   These would be those just described who thronged around Jesus. The scene would have been rather incredible with Jesus in their midst, being highlighted among them. The description of the crowds is seen in the words, “those preceding, and those following.”   Some wanted to lead the way, as if they were a king's guards, going before him to herald his name and clear out anyone who stood in the way to hinder the progress. Others would follow behind, as if they were a king's loyal subjects, willing to follow him into battle or in a victory procession. Such a scene is recorded in 1 Samuel –   “Now it had happened as they were coming home, when David was returning from the slaughter of the Philistine, that the women had come out of all the cities of Israel, singing and dancing, to meet King Saul, with tambourines, with joy, and with musical instruments. 7 So the women sang as they danced, and said: ‘Saul has slain his thousands, And David his ten thousands.'” 1 Samuel 18: 6, 7   Of those who went before and followed after Jesus, it notes that “they croaked.”   The word has been seen before, krazó, to croak as a raven. Thus, it would be a distinct and loud shout from the masses. They were “saying: ‘Hosanna! The ‘Son, David'!”   It is a new word in the New Testament, coming from the Hebrew words yasha, to save, and na, pray, as in “pray tell.” The form of the verb in the Hebrew would be causative imperative with an emphatic paragoge, thus hoshia (you must surely cause to save) na, pray. The importance of this is because it is what is recorded in the 118th Psalm –   “Oh, pray, Yehovah! You must (surely) cause to save (hoshia), pray (na)!” Psalm 118a (CG)   The people were aware that the psalm anticipated the coming Messiah. Their calling out “Hosanna” was an acknowledgement that they believed that He is the fulfillment of that expectation. Their words of this acknowledgment continue with, “Having been blessed, the ‘coming in ‘Name, Lord'!”   This is also found in the 118th Psalm –   “Blessed the ‘coming' in ‘name, Yehovah'.” Psalm 118:26a (CG)   Matthew's words in the Greek use a perfect participle, “having been blessed.” That is followed by a present participle “coming.” Thus, it indicates that the people are proclaiming that Jesus was the fulfillment of the anticipated Messiah and that He continues to fulfill that role. His coming is in the name of Yehovah.   There is no doubt about the intent of their proclamation. The people believe Jesus has been appointed by Yehovah to work His salvation in the name of Yehovah. Because of this, they continue, saying, “Hosanna in the uppermosts!”   Another new word is seen, hupsistos, the plural of hupsos, elevation. Thus, it is a superlative normally translated as “highest.” To preserve the plural, the word “uppermosts” gives the most literal sense. This would be comparable to the Hebrew and Aramaic adjectives elyon, uppermost. When referring to God, it is normally translated as Most High.   It should be noted that the words of the people do not mean that they believed Jesus is God. Rather, they believed He was sent by God to fulfill the messianic role and promises contained in Scripture. It is only in the resurrection and the theology surrounding that event (mixed with an understanding of the virgin birth) that the deity of Christ Jesus can be deduced and explained.   Life application: There is no doubt that the masses of Israel thought that Jesus was the anticipated Messiah. However, the rulers, meaning those who spoke for the nation, rejected this. In their rejection of Him, they had Him crucified.   In His crucifixion, the people then believed the lies of the leaders. Many were saved through faith in Jesus after the resurrection, as testified to in Acts. However, the nation as a whole was led astray by the leaders. In their rejection of Him, they were punished according to the curses set forth in the Law of Moses.   A point should be gleaned from this. We should not allow our spiritual understanding of what God is doing to rest in the hands of others. It is true that we have leaders appointed over us for gaining knowledge about the word, and about what God has done and is doing.   But we should not blindly trust anyone. Look at the disaster that has been caused in cults like the Seventh Day Adventists, the Mormons, the Jehovah's Witnesses, etc. Look at how people follow Roman Catholicism without regard to Scripture.   Our doctrine and theology must be derived from somewhere. Where is it that you should obtain it? The answer is from God. As God has given us the Bible for this purpose, we should be in the Bible, studying it, and checking out what we are told. Israel, the entire nation of them, has been led astray by false leaders for two thousand years.   Many in the church have followed suit, following leaders who have misdirected people away from the truth of God in Christ. Don't let anyone do this to you. KNOW YOUR BIBLE and check what you are told.   Lord God, help us to be responsible and check out everything we are told. Your word alone is the instruction we need to know You and what You expect. As we are taught from it, give us the wisdom to then verify what we have been instructed. Amen.

We’ve been taught that health is complicated—but what if that complexity is the problem? What if we’ve been so focused on the details that we’ve missed the obvious? What if both preventing and overcoming disease aren’t complex at all, but ridiculously simple? Dr. Michael Aesir challenges everything you’ve been told, presenting a model so straightforward it almost sounds absurd. Scripture reminds us that YeHoVaH “makes wise the simple” (Psalm 19:7). Could it be that the Creator’s design for health isn’t hidden in complexity — but revealed in simplicity? Join this channel to get access to perks: / @aroodawakening Watch more on the Michael Rood TV App! https://bit.ly/2X9oN9h Join us on ANY social media platform! https://aroodawakening.tv/community/s... Your Donation keeps these videos going! Thank you! https://aroodawakening.tv/donate/ Support us by visiting our store! https://roodstore.com/ Support us with purchases on Amazon!* https://amzn.to/3pJu9cC Have Questions? Ask us Here! https://aroodawakening.tv/support/con... "PLEASE NOTE: This is an affiliate link. This means that, at zero cost to you, A Rood Awakening! International will earn an affiliate commission if you click through the link and finalize a purchase."See omnystudio.com/listener for privacy information.

Friday, 26 June 2026   And if anyone says anything to you, you shall say, ‘The Lord has need of them,' and immediately he will send them.” Matthew 21:3   “And if anyone, to you, he says anything, you will say that the Lord, these – need, He has. Immediately, also, he will send them.” (CG)   In the previous verse, Jesus instructed two of His disciples to go to the village opposite them, where they would find a donkey tied and with her colt. He instructed them to loosen them and bring them to Him. He continues this instruction, saying, “And if anyone, to you, he says anything.”   It is something one would expect. Imagine being told to go to the nearest village, and when you find a silver Toyota Corolla parked by a bank, you are to get in it and bring it back to your boss. You would expect someone to say something as you got into it. This is the same general sense.   Donkeys were personal property. They were used for transportation, and they were generally parked somewhere accessible for the owner to load them up with goods or himself and move along.   Therefore, one would expect to be challenged when two unknown people came up and started untying donkeys that didn't belong to them. If such were the case, Jesus continues, “you will say that the Lord, these – need, He has.”   The meaning of “Lord” is not easily discernible. The word can mean the Lord, Yehovah. If this is the intent, it does not mean that the disciples thought Jesus was Yehovah. That will only be understood later. However, it could be a way of saying, “Yehovah has a need for this,” just as we might say, “I am doing this on behalf of God.”   It could also mean Lord in the sense of the Messiah. The word “Lord” is preceded by the definite article. It doesn't say “our Lord,” but “the Lord.” Lazarus has been raised. People at this time, who lived in this area, would have come to believe Jesus was the promised Messiah. The events of the triumphal entry certainly indicate this. That is seen in John's gospel –   “Then many of the Jews who had come to Mary, and had seen the things Jesus did, believed in Him. 46 But some of them went away to the Pharisees and told them the things Jesus did. 47 Then the chief priests and the Pharisees gathered a council and said, “What shall we do? For this Man works many signs. 48 If we let Him alone like this, everyone will believe in Him, and the Romans will come and take away both our place and nation.” John 11:45-48   The term Lord can also mean “master” when spoken by any given person. Thus, the disciples could have been saying, “Our master needs it, and it will be returned in due time.” The second option seems the most likely.   They are in the area where Lazarus was raised. Jesus had many disciples who thought He was the Messiah. The local people were already believing this as well. And so, saying the Lord needed the donkey would be sufficiently understood that the owners would agree. This is debated, and the true intent can only be speculated. No matter which is correct, Jesus confidently says, “Immediately, also, he will send them.”   This almost gives the sense that Jesus had talked with these people and told them that in a day (or a few days), He would send men to come borrow their donkeys. If so, then it would resolve any hint of questioning, apart from the initial encounter. “Oh, you are Jesus' disciples. Yes, go ahead and take them.”   Life application: As you can see, any of the three options for what is occurring is possible. The word kurios, lord, is used to describe Yehovah in Matthew 1:20. In Matthew 20, the blind men called out to Jesus, calling Him Lord while asking for healing. They probably meant “Lord” as in Messiah.   In 1 Peter 3:6, the term is used of Abraham being called lord by Sarah. He is the master of the house. One can see that care needs to be taken when trying to determine who is being referred to when such a word is used.   If there is this much difficulty over a single word, it shows us that we should be attentive to what is going on in Scripture, considering all possibilities. Reading commentaries can help clarify such difficulties, or they can further muddy the waters, especially when two sound theologians come to differing conclusions.   As the proverb says –   “The first one to plead his cause seems right, Until his neighbor comes and examines him.” Proverb 18:17   Don't just jump on the first explanation of a matter without considering that there may be better options to explain it.   O God, Your word is big and often complicated, but it is not impossible to understand. It gives us many challenges to consider and many options we can explore before grasping what is being said. What a treat this is for us! Thank You for Your wonderful word. Amen.

Tuesday, 23 June 2026   A summary of Matthew Chapter 20.   Chapter 17 revealed that there is a future for Israel in God's redemptive plans. The main message of Chapter 18 was that childlike faith is required to enter into the kingdom. The final parable, that of the wicked servant, dealt with Israel's rejection of Christ's fulfillment of the law, showing that they would be delivered up until they entered the New Covenant. Chapter 19 took the reader through various topics to reveal what God prioritizes. The contrasts between law and faith were seen throughout the chapter.   Chapter 20 began with a parable based on Peter's question that came toward the end of Chapter 19, “See, we have left all and followed You. Therefore what shall we have?” (Matthew 19:27). Jesus mentioned what would happen in the regeneration, meaning during the millennium, when the Son of Man would sit on the throne of His glory along with those who would sit judging the twelve tribes of Israel. The chapter closed out with Jesus' words of verse 30, “But many who are first will be last and the last first.”   That is what precipitated the parable of the workers in the field. Those who came last during the dispensation of the law would be the first to enter into the New Covenant, receiving grace, while those throughout the dispensation of the law had to labor.   Immediately after that parable, it noted that Jesus was going up to Jerusalem (Foundation of Peace). He took His twelve disciples aside to tell them about His coming passion. The place known as the Foundation of Peace would be where peace is realized through Christ's accomplishment of His work.   Immediately following those three verses, it noted that the mother of Zebedee's sons came to Him. Rather than their names being stated, it called them “Zebedee's sons”. Zebedee is from the Hebrew Zebadyah (translated as Zebadiah). That is from zabad to confer or bestow, and the shortened form of Yehovah, Yah. The name means Yah Has Bestowed (Given).   Their mother's request was that Jesus would grant that her two sons would sit at Jesus' left and right in His kingdom. Ironically, she was asking the Lord incarnate to bestow upon Zebedee's (Yah Has Bestowed) sons what she requested. His answer was that it was not His to give. Instead, it was for those whom His Father had prepared.   As noted at the time, this does not mean that Jesus isn't God, but that His humanity had to complete His mission before the Father, through Him, could make such a grant. That discourse ended with the words, “just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Matthew 20:28).   The punning continued with that statement because Jesus is the fulfillment of the name Yah Has Bestowed. Despite this truth, there is an order and a propriety in all things pertaining to God. Each step in the redemptive process must be completed before the next step can be taken or before the next allowance can come to pass.   With that matter settled, the final section concerning the blind men was given. That began with, “Now as they went out of Jericho.” Jericho is Place of Fragrance. Typologically, it signifies the surety of heaven. Matthew, unlike Mark and Luke, notes that there were two blind men sitting by the road. Two is the number of division or difference. Whereas one precludes the thought of another, two signifies that there is another.   As this occurred while Jesus was going out of Jericho on His way to Jerusalem, it can be deduced that this refers to the surety of heaven (Jericho) for those who follow Christ to where He establishes peace (Jerusalem). Their cry was to the “Lord, Son of David.” They have recognized Him as the fulfillment of the messianic promises. Because there are two in Matthew's gospel, the number of division and difference, it can be assumed that this typologically refers to Jews and Gentiles who were previously blind, but who come to the realization that Jesus is the Christ.   They have heard the word that Jesus is passing, they have asked for their sight to be restored, and He touched their eyes, and they were restored. With that accomplished, it says that they followed Him. It is thus an anticipatory note of salvation by grace through faith based on the completed work of Christ. With that complete, the surety of heaven is realized.   The physical blindness is used as a picture of the spiritual blindness that infects all humanity and which is corrected by faith in the completed work of Jesus.   Life application: Chapter 20 is a chapter filled with hints of the transition from the dispensation of the law to the dispensation of grace. It deals with order and propriety concerning each step of the redemptive process to ensure that nothing is dealt with until the previous steps are completed.   The words from Jesus to the sons of Zebedee about being great in the kingdom show that greatness in God's redemptive process is not based on ruling over others, but rather serving others, Jesus being the example par excellence of that concept. He is the quintessential Servant to humanity, having given His life as a ransom for many.   To procure the blessings of heaven, God has made faith in what He has done the necessary condition. Nothing more can be added to it, and without meeting that one condition, there is no chance of obtaining access. These are the precious details of this wonderful chapter of Matthew.   Lord God, thank You for the incredible details that are tucked away in Your word. We are the recipients of Your wisdom and favor when we pick it up, read it, and consider its contents. Thank You for the innumerable mysteries You have allowed us to see within it. Thank You for this precious word that tells us of our wonderful Savior, Jesus. Amen.   Matthew 20   20 Like, for, it is the ‘kingdom, the heavens': man, housemaster, who he exited concurrently early to hire toilers into ‘vineyard, his'. 2Having also harmonized with the toilers from ‘denarius, the day,' he sent them into the ‘vineyard, his'. 3And having exited about the third hour, he saw others having stood in the market, inactive. 4And to them, he said, “You go, also you, into the vineyard, and whatever if it should be righteous, I will give you.” And these, they departed. 5Again, having exited around ‘sixth and ninth hour', he did likewise. 6Around, also, the eleventh hour, having exited, he found others having stood inactive. And he says to them, “Why, here, you ‘having stood all the day' inactive?” 7They say to him, “Because no one, us, he hired.” He says to them, “You go, also you, into the vineyard, and the ‘if it should be righteous', you will take.”   8Evening, also, having become, he says, the ‘lord, the vineyard' to ‘commissioner, his', ‘You call the toilers, and you pay them the reward, having commenced from the last unto the first.' 9Having come, also, those about the eleventh hour, they took each – denarius. 10Having come, also, the first, they deemed that more, they will take, and they took, also themselves, each – denarius. 11Having taken, also, they grumbled against the housemaster. 12Saying that “These, the last, one hour they made, and equal, them, to us, you made those who were bearing the burden of the day and the blaze.” 13The ‘also answering one of them', he said, ‘Scammer! Not I wrong you! Not for a denarius, you harmonized me? 14You bear the ‘yours', and you go! I will, also, this: the last to give as also you. 15Or not it permits me, what I will to do in ‘these, mine'? Or the ‘eye, you' evil, it is, because I – good, I am? 16Thus, they will be the last, first, and the first, last. Many, then, they are called; few, also, selected.'   17And ascending, the ‘Jesus to Jerusalem', He took twelve disciples apart alone, and in the road, He said to them, 18You behold! We ascend to Jerusalem, and the ‘Son, the Man', He will be surrendered to the chief priests and scribes, and they will sentence Him – death, 19and they will surrender Him to the Gentiles unto the ‘mock, and flog, and crucify', and the third day, He will rise up.   20Then she approached Him, the mother – the ‘sons, Zebedee', with the ‘sons, hers', worshipping and asking something from Him.   21The ‘Also He said' to her, “What do you desire?”   She says to Him, “You said that they might sit, these, the ‘two sons of mine,' one from ‘rights, You', and one from ‘lefts, You', in the ‘kingdom, Yours'.”   22Answering, also, Jesus, He said, “Not you have known what you ask! Are you able to drink the cup, the ‘I, I am about to drink,' or the immersion, the ‘I, I am immersed' to be immersed?”   They say to Him, “We are able.”   23And He says to them, ‘The ‘indeed, ‘cup, Mine',' you will drink, and the immersion, the ‘I, I am immersed' you will be immersed. The, also, to sit from ‘rights, Me', and from ‘lefts, Me', not it is Mine – these to give, but those it has been prepared under the ‘Father, Mine'.'   24And having heard, the ten, they outraged about the two brothers. 25The ‘also Jesus having summoned them', He said, “You have known that the ‘rulers, the nations' they subjugate them, and the greats, they dominate them.” 26Not thus, also, it will be in you, but whoever if he wills in you to ‘great, become', let him be your attendant. 27And whoever, if he wills in you to be first, let him be your slave. 28Just as the ‘Son, the Man', not He came to be attended to but to attend, and give the ‘soul, His' – ransom for many.   29And they, proceeding from Jericho, it followed Him, ‘crowd, great'. 30And you behold! Two ‘blind' sitting beside the road, having heard that Jesus, He passes, they croaked, saying, ‘You compassionate us, Lord, ‘Son, David'!'   31The ‘also crowd', it admonished them that they should mute. The ‘also greater they croaked', saying, “You compassionate us, Lord, ‘Son, David'!”   32And having stood, Jesus, He vocalized to them, and He said, ‘What you ‘will' I should do to you?'   33They say to Him, ‘Lord, that they might be opened the ‘eyes, ours'.' 34Having gut-wrenched, also Jesus, He touched the ‘eyes, theirs', and immediately they up-looked, their ‘the eyes', and they followed Him.  

Shalom from Israel,I hope you are doing well and walking in the peace and strength of Yehovah.This week on our Zoom fellowship, I want to continue the journey we began with The Shalom of Surrender. Many believers have come to understand what it means to rest in God's presence, but the next question is just as important:How do we guard the calling and significance that flow from that relationship?The world is obsessed with success.Success is measured by achievement, recognition, growth, influence, and results.The Kingdom measures something entirely different.The Kingdom measures obedience.The Kingdom measures faithfulness.The Kingdom measures surrender.The Kingdom measures eternal impact.This week, we will be exploring a message that has challenged business leaders, ministry leaders, and believers from all walks of life:Going Beyond Success to SignificanceTogether, we will examine five subtle compromises that many believers dismiss as "no big deal," yet they quietly rob us of spiritual impact and eternal fruitfulness.We will look at:Busyness disguised as obedienceReplacing intimacy with informationComparison: the silent assignment killerSeeking approval over assignmentLiving for gratification instead of transformationThe danger is that spiritual drift rarely occurs through a single major failure. It happens one decision at a time, one compromise at a time, and one distraction at a time until we wake up and discover that something precious has been lost.The good news is that significance is not built through striving. It is built through daily obedience, daily intimacy, daily faithfulness, and daily responsiveness to the voice of Yehovah.I will also share a personal testimony from a season when the Holy Spirit instructed me not to speak publicly for eight years. Looking back, what appeared to be a season of stepping back became one of the most significant periods of growth, revelation, and intimacy with Yeshua in my life. Sometimes God's definition of significance looks very different from man's definition of success.If you have ever struggled with comparison, people-pleasing, spiritual pressure, or uncertainty about your calling, I believe this fellowship will encourage and strengthen you.Join us as we seek the heart of the Father, pray for one another, and learn what it truly means to walk in significance that impacts eternity.There is always room for you at the table.Blessings from Israel,Dr. Kenny RussellBulldozerFaith™From Israel to the Nations"Success impresses people. Significance impacts eternity. And significance is always found on the path of obedience."

Isaiah 30:27, AV“27 Behold, the name of the LORD cometh from far, burning with his anger, and the burden thereof is heavy: his lips are full of indignation, and his tongue as a devouring fire:”

The power of life and death is in the tongue. That can be especially problematic when you’re talking about your issues with someone who doesn’t share your faith! You weren’t created to run on instinct. You were created for covenant. Yet when that covenant shifts — from the Almighty to idols like money, power, and desire — everything begins to unravel. Dr. Michael Aesir exposes the root flaw in modern psychology and offers a better way: renew your covenant with YeHoVaH. Stop letting your experiences define you, and start letting His truth transform you. Join this channel to get access to perks: / @aroodawakening Watch more on the Michael Rood TV App! https://bit.ly/2X9oN9h Join us on ANY social media platform! https://aroodawakening.tv/community/s... Your Donation keeps these videos going! Thank you! https://aroodawakening.tv/donate/ Support us by visiting our store! https://roodstore.com/ Support us with purchases on Amazon!* https://amzn.to/3pJu9cC Have Questions? Ask us Here! https://aroodawakening.tv/support/con... "PLEASE NOTE: This is an affiliate link. This means that, at zero cost to you, A Rood Awakening! International will earn an affiliate commission if you click through the link and finalize a purchase."See omnystudio.com/listener for privacy information.

In Part 4 of What Torah Can Do for Us, we explore what Torah does for the redeemed believer. Torah does not save or justify us apart from Yeshua Messiah, yet it reveals Yehovah's character, points us to Messiah, makes us wise unto salvation, grounds us in truth, and strengthens us for covenant faithfulness and spiritual warfare.

In this week's fellowship, we reflected on Yeshua's words in Matthew 6:19–34 and the call to "seek first His Kingdom and His righteousness," from our Zoom call - this is just the short message at the beginning of the call, if you want more, come join us each week on the live call. Every one of us is building something with our lives, whether family, ministry, business, career, or financial security, but the real question is what we are building around. Yeshua challenges us to place the Kingdom above every other pursuit, reminding us that life is not ultimately about accumulating earthly treasures or securing our future through our own efforts. Instead, we are called to live with an eternal perspective, trusting our Heavenly Father who knows our needs and faithfully provides for His children. As we looked at the examples of Abraham, Moses, the disciples, and the Apostle Paul, we saw a consistent pattern throughout Scripture: God reveals calling before details, purpose before plans, and assignment before strategy. Too often, we seek certainty before obedience, but faith requires us to trust Yehovah even when we cannot see the full path ahead. The challenge before each of us is simple yet profound: before asking what is safest, most profitable, or most comfortable, we must first ask, "What is Yehovah saying?" When the Kingdom remains our highest priority, every other area of life finds its proper alignment, and we discover the joy of walking in the purposes of God.

Saturday, 9 May 2026   Jesus said to him, “If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven; and come, follow Me.” Matthew 19:21   “He said to him, Jesus, ‘If you desire to be complete, you go, you sell your ‘the possessings,' and you give these to ‘poor', and you will have treasure in heaven. And you, hither! You follow Me.'” (CG)   In the previous verse, the young ruler told Jesus that he had guarded all the commandments Jesus referred to in the previous verses since his youth. With that having been said, Jesus next gets to the root of the man's true state by giving him one last directive. Matthew records, “He said to him, Jesus, ‘If you desire to be complete, you go, you sell your ‘the possessings,'.'”   A new word is seen, huparchó, to exist, to be, to possess. It is from hupo, under, and archomai, to commence. The connection can be seen in the sentence, “It is he who is the pastor of the church.” He possesses the position of pastor. The things that the ruler had existed under him.   Jesus' instruction is to take those things which existed under him, which were obviously unnecessary to him if he faithfully kept the commandments he claimed he kept. The reason for this, in particular, is because of the last one Jesus referred to. It was not a part of the decalogue. Instead, it was a principle found in the moral codes of Leviticus, “You shall love your neighbor as yourself.”   If he loved his neighbor as himself, he would tend to his neighbor as he tended to himself. But he was rich, and many of his neighbors, the people of Israel and any strangers among them (Deuteronomy 10:18, etc.), were poor.   If he loved them as he loved himself, he would tend to their needs just as he tended to his own. Jesus has, as in Matthew 5, raised the bar from simple precepts to what lies behind them. The parable of the Good Samaritan is an example of such a situation. The idea of tending to them in this way is made explicit in the next words, “and you give these to ‘poor', and you will have treasure in heaven.”   A bar has been set for this young ruler. To attain perpetual life under the law, he would need to give up everything he possessed as a demonstration of his true care for the precepts of the law. Understanding this, He next says, “And you, hither! You follow Me.”   Another new word is seen, deuro, hither, or here. In most cases, it is used as an emphatic verb, signifying to come hither. But the verb is only implied. It can also be used as an adverb. It is used that way in Romans 1:13, where it says, “Now I do not want you to be unaware, brethren, that I often planned to come to you (but was hindered until now [deuro]) ...”   Jesus implores him that if he wants to learn the way of meriting favor through the law, he will sell everything, give it all to the poor as a demonstration of his love for his neighbor, and then come to Him to learn the way of attaining perpetual life as stated in Leviticus 18:5 –   “And you guard my enactments and my verdicts, which he will do them, a man, and he lived in them. I, Yehovah.” Leviticus 18:5 (CG)   The man's question was based on that precept. Therefore, Jesus gave His answer to this man based on his question. He did not introduce salvation by grace through faith at all. Rather, He confirmed what is necessary to attain eternal life through law observance.   Life application: This interaction between the ruler and Jesus has nothing to do with Christians attaining eternal life through the finished work of Jesus. The man was emphatically implored by Jesus to follow Him. Jesus had not yet died in fulfillment of the law. If the man followed His instructions and then followed Him as instructed, he would have been “perfect” in his pursuit of the law.   Obviously, this could not have happened, but Jesus' words were an instructional tool to learn what is required if one wants to attain life through law observance. The key to understanding this interaction is the man's initial words concerning his desire for perpetual life. He said, “Teacher, what ‘good' I should do that I may have ‘life perpetual'?”   He inserted himself into the equation, “What good shall I do?” If he had asked, “Teacher, how can I be granted eternal life?” Jesus' response may have been completely different. The answer to the question for us is, “There is no good thing you can do to merit eternal life.” Instead, we must trust in what Jesus has done.   Understanding this, it is ridiculous to use this interaction as an example of what Christians should do. The Roman Catholic Church has what are known as the “counsels of perfection.” They build their theology on works, known as supererogation, based on this example. But perfection cannot come through works. We are already tainted with sin.   Rather, perfection comes through faith in Christ. His perfection is imputed to us. This interaction between the ruler and Jesus has nothing to do with Christian faith. It should never be used as an example of what we are to do to be pleasing to God.   To do so will only diminish the glory of what God has done for us in the giving of Jesus. Let us not mar grace. After salvation, if we want to do good stuff, that is great. But it should never be considered a condition for attaining perfection.   Lord God, thank You for the lessons we learn in Scripture. They lead us to the understanding that Jesus is all we need to be right with You. May we never assume that we can merit Your favor apart from Him. All glory to You, O God! Amen.

Monday, 4 May 2026   Now behold, one came and said to Him, “Good Teacher, what good thing shall I do that I may have eternal life?” Matthew 19:16   “And you behold! One having approached Him, he said, ‘Good Teacher, what ‘good' I should do that I may have ‘life perpetual'?'” (CG)   In the previous verse, Jesus laid His hands on the little children and then departed. Next, it says, “And you behold! One having approached Him.”   Luke 18:18 identifies this person as a ruler. Whether this means the rule of a city, a synagogue, or someone in a position like the Sanhedrin isn't stated. But he is in some position of authority. This man approached Jesus and “he said, ‘Good Teacher, what ‘good' I should do that I may have ‘life perpetual'?'”   This seems to be an obvious question as the law itself offers it to the people –   “And you guard my enactments and my verdicts, which he will do them, a man, and he lived in them. I, Yehovah.” Leviticus 18:5 (CG)   The meaning is that a man would live by doing what the Lord says. That is a promise right from the law. But this man sees an obvious problem with this seemingly simple promise. Nobody in his history was alive except those born in his general generation.   Everybody since Moses had been born, lived, and died. One generation after the next, the people continued to die. As such, this man is curious to find out what the Lord was referring to. Thus, this man is not unlike Joseph of Arimathea, who came to Jesus to ask deep theological questions of Him despite the fact that he was a ruler of the Jews.   Their own theology had failed them. They strove under the Law of Moses, looking for the secret to living under the law, and they kept on punching their proverbial tickets. He is trying to get past this seemingly impassable wall.   Life application: It may be that this person came to Jesus to seek the key to being resurrected and then live forever at that time. If so, this would be someone from the Pharisee side of the theological aisle. However, he does not ask about the resurrection specifically. Instead, he asked about life perpetual apart from any other distinction.   Therefore, it is likely the man is looking to the promise in the law and wondering how he can get around dying in the first place. If this is true, he could be either a Pharisee or a Sadducee.   Sadducees didn't believe in a resurrection, but there is no reason to assume they didn't believe they could merit life through their deeds as promised in Leviticus. For the most part, unless someone has a misfiring brain, nobody wants to die.   People have been trying to cheat death all along. Today, there are companies and individuals striving to lengthen life or even cheat death altogether. As for the Jews at Jesus' time, if the Law of Moses gave a way for man to live, why wasn't it working?   For the next few verses, Jesus will deal with this issue. He will get to the heart of the matter concerning how to obtain perpetual life. Regardless of the outcome of this story in Matthew, if you would like the answer as to how to “cheat death,” which isn't really cheating at all, John's gospel explains the matter clearly and without any ambiguity –   “And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, 15 that whoever believes in Him should not perish but have eternal life. 16 For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. 17 For God did not send His Son into the world to condemn the world, but that the world through Him might be saved.” John 3:14-17   If you want what the world has sought after since man first trod on the earth, come to Jesus. He alone has defeated death. If you believe the gospel of Jesus Christ, you too will live forever.   Lord God Almighty, we who have believed thank You for the absolute assurance we possess concerning the hope of eternal life. We know that we possess it, and we know it because Jesus has led the way. Death is defeated in Him, and we place our trust solely in Him. Thank You for Jesus Christ our Lord. Amen.

Come and explore Parashah Emor (Leviticus 21:1–24:23) with me, Rod Thomas, through a Messianic lens—holiness standards for priests, honoring Yehovah's Name, and the Moedim (Feasts of Yehovah). Learn how Emor's Torah framework guides Spirit-and-Truth Kingdom living for 2026 believers.

Sunday, 26 April 2026   He said to them, “Moses, because of the hardness of your hearts, permitted you to divorce your wives, but from the beginning it was not so. Matthew 19:8   “He says to them, ‘Because Moses, toward the hardheartedness of you, he allowed you to dismiss your wives. But from the commencement, not it has been thus.'” (CG)   In the previous verse, Jesus was asked about Moses' provision in the law concerning the issuing of a certificate of divorce. In response to that, Matthew records, “He says to them, ‘Because Moses, toward the hardheartedness of you.'”   A new word, not found outside biblical references, is seen here, sklérokardia. It is derived from two words, the first being skléros, dry, but indicating hard or tough, like a dry scab. Figuratively, it refers to stubborn people who won't budge, bend, or submit. The second word is kardias, the heart. By analogy, it refers to the thoughts or feelings of a person. It is the seat of moral preference.   By placing the two words together, one can see the result: a heart that is hardened and morally obdurate. Of the words of Jesus, He ascribes this state as being the reason for Moses' grant for divorce. This does not negate the doctrine of inspiration. What Moses said was under the inspiration and divine approval of God.   However, the book of Deuteronomy is written from Moses' perspective. When the Lord is mentioned, it is generally in the third person, such as, “Yehovah our God, He made with us – covenant, in Horeb” (Deuteronomy 5:2).   As such, Jesus refers to the words as being those of Moses. But it is the Lord who truly looks upon the hardheartedness of the people. Moses, on the other hand, saw the result of it being worked out in the lives of the people. It is in this state of understanding the state of the people that Moses directed his words pros, toward, their hardheartedness.   The fact is that divorce was and remains a part of the human condition. Israel was taken out of the body of humanity. Their inclinations would be no different than those of anyone else. The law, however, would magnify the people's guilt in such matters. In seeing this state in them, Jesus says, “he allowed you to dismiss your wives.”   Moses' words were not a command to dismiss. Rather, they were an accommodation to do so because of the hard state of human hearts, among whom Israel is included. In other words, Moses had to decide the matter, considering what would have been the result if this allowance were not provided.   The answer is that things would have been worse in various ways, not better. Otherwise, the allowance would not have been given. Despite this allowance, however, Jesus next says, “But from the commencement, not it has been thus.”   The verse in Jesus' words is a perfect participle. Depending on the translation, such as the NKJV, someone may deduce that it was not so in the beginning, but because of accommodation through Moses, that then changed. This is incorrect. The use of the perfect participle tells us that it was not that way in the beginning, it was not that way at the time of Moses' allowance, and it continued not to be the case even up to the present.   This accommodation does not change the original intent of marriage at all. Rather, Jesus will continue to explain the matter in the verses ahead.   Life application: As an example of mixing doctrines, consider the words of the Pulpit Commentary –   “From the beginning. The original institution of marriage contained no idea of divorce; it was no mere civil contract, made by man and dissoluble by man, but a union of God's own formation, with which no human power could interfere. However novel this view might seem, it was God's own design from the first. The first instance of polygamy occurs in Genesis 4:19, and is connected with murder and revenge. Matthew 19:8.”   The substance of the Pulpit Commentary on the matter of divorce is fine. But one must stop and ask, “What does the last sentence of the commentary have to do with divorce?” The answer is, “Nothing.” Further, the conclusion they gave concerning polygamy is entirely amiss.   The fact that murder is mentioned by Lamech has nothing to do with his being married to two wives. Second, murder had already been seen, in the same chapter, when connected in a similar offhand manner to a non-polygamous marriage.   Cain killed Abel. They were sons of Adam and Eve. The fact that murder took place has nothing to do with that fact, just as the fact that Lamech had two wives, from a biblical standpoint, has nothing to do with Lamech's killing of another person.   Be careful when reading commentaries not to get misdirected into irrelevant side issues. This is quite common in commentaries, but incorrect conclusions can become the highlight of a matter because of such things. When that happens, all kinds of false teachings can quickly arise.   If someone wants to deviate from a thought being presented, there needs to be a reason for it, such as a “life application” that is understood to be extra to the main content.   Likewise, be sure to stick to relevant facts yourself in your own discussions about theology and doctrine. In doing so, you will build a stronger case without fallacious conclusions that misdirect from the matter at hand.   Lord God, help us to be faithful husbands and wives, living out our lives in adherence with what You have set forth for marriages in Your word. May we be patient, caring, and forgiving as we interact with the spouse You have blessed us with all the days of our lives. Amen.

In this installment of the Messianic Torah Observer, I reflect on Torah Reading Tazria–Metzorah (Leviticus 12:1–15:33), exploring the Torah's purity standards and how they point beyond the physical to enduring spiritual principles. Using the themes of childbirth, tzaraat ("leprosy"), and bodily flows, this teaching highlights how holiness is protected, how cleansing and restoration work, and how Yeshua refocuses defilement from external ritual concerns to the heart (Matthew 15:10–20). I close this episode with practical encouragement to pursue both physical stewardship and deeper spiritual cleanness as temples of Yehovah's presence. In this episode: Overview of Tazria–Metzorah and its three major sections (childbirth, tzaraat, bodily flows) Why purity standards matter: holiness, community, and access to Yehovah's presence Hygienic and ritual purposes: not mutually exclusive The priesthood's role: examining, diagnosing, declaring clean/unclean, mediating restoration Quarantine, "seventh day" separation, and "eighth day" restoration as a pattern of new beginnings Cleansing, atonement, and water immersion as recurring Torah themes How to apply "out-of-commission" Torah instructions today through spirit-and-truth principles Sin as the deeper parallel to impurity; protecting the set-apart community from "leaven" Yeshua's teaching: defilement proceeds from the heart (Matthew 15:10–20) Practical encouragement: maintain the body as a temple and pursue spiritual, emotional, mental cleanness Scripture references mentioned: Leviticus 12:1–8 (childbirth and purification) Leviticus 13:1–14:32 (tzaraat / "leprosy") Leviticus 15:1–33 (bodily flows) Exodus 19:5–6 (treasured possession; priestly kingdom; holy nation) Leviticus 19:2; 1 Peter 1:16 (be holy as He is holy) Isaiah 55:8 (His ways/thoughts above ours) Matthew 5:18; Matthew 5:20 (Torah enduring; righteousness) Matthew 6:33 (seek first the Kingdom) John 4:23–24 (worship in spirit and truth) 1 Corinthians 6:19 (body as temple) Hebrews 9 (Messiah's priestly work; atonement themes) 1 Corinthians 15:46 (natural first, then spiritual) 2 Timothy 3:16–17 (all Scripture profitable) Hebrews 12:1 (sin as weight; running the race) 1 Corinthians 5:6; Galatians 5:9 (leaven principle) Matthew 15:10–20 (what defiles a person) John 8:12; 1 John 1:7–9 (walk in the light; confession and cleansing) 2 Corinthians 5:21 (righteousness in Messiah) Reflection questions: Where do you most often treat "cleanness" as merely external rather than a heart issue? What patterns of separation and restoration ("seven" then "eight") do you see in your own walk? How can you pursue set-apartness in practical ways while keeping the focus on spiritual cleanness? Are there "leaven-like" compromises that need to be addressed for the health of your fellowship/community? What does it look like this week to walk in the light and practice confession and repentance?

Saturday, 28 March 2026   Even so it is not the will of your Father who is in heaven that one of these little ones should perish. Matthew 18:14   “Therefore, not, it is, determination – before your Father, the ‘in heavens' – that he should perish among the least of these.” (CG)   In the previous verse, Jesus noted that the sheepherder rejoiced more over the one sheep that strayed than over the ninety-nine that didn't. He now finishes this parable, beginning with the words, “Therefore, not.” The form of the wording bears its own emphasis by beginning the statement with the negative in this manner. Imagine someone facing possible death, and he says to his girl, “What is it you want?” She says, “...Not... for you to die! I don't want you to die!” Beginning with the negative gives a special type of emphasis that would otherwise be lacking. That is what Jesus is doing. This then leads into what is not. Not, “it is, determination.”   In other words, there is something determined or willed. Instead of saying what is willed, Jesus says what is not willed. Next, to state what the determination is based on, He next says, “before your Father, the ‘in heavens'.”   God has a predetermined will, a determination that is set forth. It is this that is preeminent in His redemptive plans. For example, using the same word, Paul says –   “In Him also we have obtained an inheritance, being predestined according to the purpose of Him who works all things according to the counsel of His will [theléma], 12 that we who first trusted in Christ should be to the praise of His glory.” Ephesians 1:11, 12   God's will, His determination, is set forth. It is what He has committed to. Understanding this, Jesus next says what the negative of that will is, “that he should perish.”   In other words, because of the negative, it is the determination that the person should not perish. Removing the intermediate words shows this: “not ... that he should perish.” God has a determination that of a particular group, none of them should perish. That group is next defined, completing the parable, “among the least of these.”   Who are the least of these? Remember, as an object lesson, He called a little child to come among them. His words have pointed not to little children, but to those who have become like little children. That is through their child-like innocent faith, accepting God at His word. Consider Abram –   “And He brought out – him, the outside. And He said, ‘You must cause to gaze, I pray, the heavens-ward, and you must recount the stars (If you will be able to recount them!).' And he said to him, ‘Thus, it will be, your seed.' 6And he caused to establish in Yehovah. And he interpenetrated it to him – righteousness.” Genesis 15:5, 6 (CG)   God declared Abram righteous through simple, childlike faith. He accepted the word of the Lord as true, and the Lord proclaimed him righteous. Think of Jesus' words again –   “Therefore, not, it is, determination – before your Father, the ‘in heavens' – that he should perish among the least of these.”   In other words, the words of Jesus now are contained in the thought of John 3:16 –   “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.”   These are “the least of these” whom God has a determination set forth that they should not perish. Jesus' words show that whether the sheep strays or not, and regardless of what happens to the sheep, be it taken by a lion or by a thief, God has set forth a determination that they will not perish. It is a note of eternal salvation found in a parable that is often misunderstood because of imprecise translations that miss the nuances of Jesus' intent.   Life application: Remember that the subject of the parable is the man and his sheep. This isn't referring to Israel as a nation. Many in Israel rejected the Lord outright. But within Israel were His sheep. That was also true before Israel existed, in people such as Job and Abraham. It is true with those now brought into the commonwealth of Israel in the church.   God's sheep are not Muslims, even though some Muslims may eventually come to God through Christ. As such, it is evident that the “sheep” do not represent all little children. Rather, they represent those who belong to the Lord.   When one of them strays, the Lord's determination is that he will be brought back to Him. Such sheep may not be found in this life, but they remain the Lord's. In the end, those who are His are given the surety that they will not perish. However, how sad it will be at the Bema Seat of Christ when those sheep are brought forward who strayed and never came back.   There will be little reward for a life squandered when it started out so well in simple faith. Let us endeavor to persevere in our walk with the Lord, to the glory of God who saved us through the giving of Jesus.   Lord God, we are prone to stray from the fold. Some will never return. However, we still belong to You if such is the case. Thank You that You are faithful to us, even when we can be faithfully unfaithful. Thank You for Your infinite goodness. Amen.

The Torah is the Word of YeHoVaH, and no one has authority to add to it or subtract from it. In Yeshua’s day, religious leaders sat in Moses’ seat — a symbol of Torah’s authority — yet they were living by their own rules. As Michael Rood reveals, many religious leaders today repeat the same mistake because they misunderstand that Yeshua’s rebuke was not against the Torah itself, but against those who taught from it while adding and subtracting to it as they pleased. If you’re seeking authentic, Scripture-based faith, this episode will challenge you to examine what — and who — you are truly following. Join this channel to get access to perks: / @aroodawakening Watch more on the Michael Rood TV App! https://bit.ly/2X9oN9h Join us on ANY social media platform! https://aroodawakening.tv/community/s... Your Donation keeps these videos going! Thank you! https://aroodawakening.tv/donate/ Support us by visiting our store! https://roodstore.com/ Support us with purchases on Amazon!* https://amzn.to/3pJu9cC Have Questions? Ask us Here! https://aroodawakening.tv/support/con... "PLEASE NOTE: This is an affiliate link. This means that, at zero cost to you, A Rood Awakening! International will earn an affiliate commission if you click through the link and finalize a purchase."See omnystudio.com/listener for privacy information.

Part 6 – The Word: Delighting Without Using Rediscovering the Word as Communion, Not Control A Journey Through Psalm 119In this teaching we continue our journey through Psalm 119 and explore a powerful spiritual principle: the Word of God was never meant to be used as a tool of control but received as an invitation into communion with Yehovah.Many believers know the Scriptures well. We can quote verses, explain doctrine, and navigate theological discussions. Yet Psalm 119 reveals something deeper — knowing the Word is not the same as delighting in the Word.In this message we examine the subtle shift that can happen in our walk with God when Scripture becomes something we use rather than something we delight in. When this happens, the Word can begin to feel heavy rather than life-giving.Through the example of the psalmist and the teachings of Yeshua, we rediscover how the Word of God becomes a place of joy, freedom, and living relationship.Yeshua declared:"Come to me, all you who are weary and burdened, and I will give you rest… For my yoke is easy and my burden is light." (Matthew 11:28–30)When we approach the Scriptures through relationship with Messiah, the Word is no longer a burden — it becomes a delight.Join us as we rediscover the beauty of God's Word as a lamp that leads us into deeper fellowship with Him.This teaching is part of our ongoing Psalm 119 Journey Series.In this teaching you will discover:• Why Scripture sometimes begins to feel heavy • The difference between using the Word and delighting in the Word • How religion can distort God's instruction into pressure • How Yeshua restores the true heart of the Torah • Why Psalm 119 describes the Word as a place of joy and freedomKey ScripturesPsalm 119 Psalm 119:16 Psalm 119:45 Psalm 119:97 Psalm 119:105 Matthew 11:28–30 John 1:1–14Featured Article + Study GuideThis teaching is accompanied by a Featured Article and Study Guide designed for personal reflection or small group discussion.You can use this study to go deeper into Psalm 119 and explore how the Word of God leads us into living communion with Yehovah. http://member.bulldozerfaith.com/wp-content/uploads/2026/03/Part-6-FEATURED-ARTICLE-The-Word-Delighting-Without-Using.pdfSubscribe & FollowSubscribe for more teachings on:• Hebraic foundations of the faith • Understanding Messiah in the Scriptures • Discipleship and spiritual growth • Bible study from a Hebrew perspectiveDr. Kenny Russell BulldozerFaith

The Cloud and Glory of Yehovah - Torah Portion - Vayakhel-Pekudei: (Exodus 35–40) by Shawn Ozbun

Recognizing Relational Drift | Psalm 119 Series.In Part 5 of our journey through Psalm 119, we address a spiritual condition that many believers experience but rarely talk about openly — relational drift.A believer may still read Scripture, attend fellowship, and remain active in ministry, yet something deeper begins to change. The Word of God is still familiar, but the sense of closeness with God begins to fade.Psalm 119 speaks directly into this reality. The psalmist does not pretend everything is perfect. Instead, he brings his weariness, struggles, and questions honestly before Yehovah. Through his example, we learn how to recognize spiritual drift early and return to the life-giving presence of God.In this teaching we explore:• Why spiritual familiarity can sometimes weaken intimacy with God• The subtle ways relational drift begins in the life of a believer• Why silence often allows spiritual distance to grow• How Psalm 119 shows us the path back to restoration• Yeshua's call to remain (abide) in Him as the source of lifeThe goal of Scripture has never been simply information.The goal is communion with God.Featured Article – Part 5You can also read the Featured Article excerpt from the upcoming book Held Not Hidden: A Journey Through Psalm 119 here: https://member.bulldozerfaith.com/wp-content/uploads/2026/03/FEATURED-ARTICLE-Part-5-When-Scripture-Becomes-Familiar-but-God-Feels-Distant.pdfStudy the Psalm 119 SeriesThis teaching is part of an ongoing series exploring the depth and spiritual wisdom of Psalm 119 and how it strengthens believers to walk closely with God in every season.Subscribe & FollowIf this message encourages you, please:• Subscribe to the channel• Share this teaching with others• Leave a comment with your reflections or questionsSupport the MinistryIf you would like to partner with the work of BulldozerFaith, you can learn more here:https://bulldozerfaith.comYour support helps us continue teaching the Word of God and strengthening believers around the world.Scripture References - Psalm 119:25 Psalm 119:28 Psalm 119:37 Psalm 119:59 Psalm 119:176 John 5:39–40 John 15:4–5Dr. Kenny RussellBulldozerFaith – Haifa, Israel

Friday, 27 February 2026   Then the disciples understood that He spoke to them of John the Baptist. Matthew 17:13   “Then the disciples, they comprehended that He spoke to them concerning John the Immerser” (CG).   In the previous verse, Jesus told the three disciples that Elijah had come already. And yet, they didn't know him, and they did to him whatever they wished. He included the thought that they would likewise cause the Son of Man to suffer at their hands. Having said that, it next says, “Then the disciples, they comprehended.”   The word suniémi has already been seen eight times. It is a word that signifies “to put together.” They joined the facts that have been presented to them and have made a conclusion concerning what Jesus is saying, comprehending what they had not yet understood. What they comprehended is “that He spoke to them concerning John the Immerser.”   Jesus never said that the person on the mountain with Him and Moses was John the Baptist. Matthew clearly identifies him twice as Elijah. However, on the way down, their question was about the coming of Elijah according to the prophecy of Malachi 3:1 and 4:5, 6.   They could not understand how Elijah fit into the scenario if he was supposed to come before the coming of the whopping and fearful day of Yehovah. The voice from heaven told them to listen to Jesus. If Jesus was now the one to listen to, how could Elijah be the messenger to tell Israel to restore the hearts of the people?   John came in the spirit and power of Elijah, not as Elijah himself (John 1:21). Unless one believes that the book of Revelation has been fulfilled, as preterists do, which is a giant error in eschatology, the day of the Lord referenced by Malachi is still future.   Life application: To assume that all prophecy except the return of Christ is fulfilled is to dismiss a literal interpretation of a majority of the Bible, inclusive of both testaments. And this isn't just in plain, easy-to-understand prophecies and promises, but in typology as well.   It is true that typology can be easily manipulated or misinterpreted, but a proper evaluation of what is being presented leaves no doubt about what is coming. God is not through with Israel, and there is a time when they, as a nation, must (and will) choose to accept that Jesus is their long-rejected Messiah.   How anyone can read and misinterpret Romans 9-11 and think that God is done with Israel would be laughable if it were not so sad. One example from that dissertation says –   “For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in. 26 And so all Israel will be saved, as it is written: ‘The Deliverer will come out of Zion, And He will turn away ungodliness from Jacob; 27 For this is My covenant with them, When I take away their sins.'” Romans 11:25-27   A simple question to ask concerning Paul's words is, “Has the fullness of the Gentiles come in?” Obviously not! Another question that follows naturally is, “Does Paul here call the Gentiles either Israel or Jacob?” Obviously not! He calls them “Gentiles,” thus providing a clear and definite distinction between the two.   As Paul refers to turning away ungodliness from Jacob, something Elijah is prophesied to do in Malachi 4, and that is to occur only after the fullness of the Gentiles has come in, then it is as obvious as the nose on a preterist's face that there is yet a plan and purpose for Jacob, meaning Israel but stated as Jacob to make sure even the dullest sort can understand he is referring to the wayward nation of Israel.   Are they enemies of the gospel? Yes! (Romans 9:28). Are they still beloved for the sake of the fathers? Yes! (Romans 9:28). Are their gifts and calling irrevocable? Yes! (Romans 9:29). Israel, a people who are currently not God's people, will be His people again someday. This is what the Bible teaches.   God, despite their disobedience, will again be rich in mercy to them, demonstrating His goodness even to those who have completely walked away from Him, turning their hearts to every “god,” idol, and perversion known. Why? Because He is faithful even when we are unfaithful. Thank God for His merciful kindness to the people of the world.   Lord God, how can we not praise You for who You are and for all You have done for us, even us. Our hearts are wicked, our thoughts are perverse, our actions belie our profession again and again. And yet, because of Your covenanting with us through the blood of Jesus Christ, You remain rich in mercy to us. Thank You, O God, for Jesus Christ our Lord. Amen.

Monday, 2 February 2026   Simon Peter answered and said, “You are the Christ, the Son of the living God.” Matthew 16:16   “And answering, Simon Peter, he said, ‘You, You are the Christ, the Son of God, the living'” (CG).   In the previous verse, Jesus, in a question bearing emphasis, asked the disciples who they say He is. A response is given in a similar emphatic form. Matthew begins this statement with, “And answering, Simon Peter, he said.”   Simon Peter is generally the one to step forward and speak for the others. He was a bit impetuous, and he was not sound in backing up his faith at times, such as on the night of Jesus' crucifixion and at the time when Judaizers had come to Antioch. At that time, he waffled in his convictions, withdrew from the Gentiles, and had to be sharply rebuked by Paul for his stand, as recorded in the book of Galatians.   However, he was able to clearly express his thoughts to Jesus about who the disciples agreed Jesus was, saying, “You, You are the Christ.”   The emphatic “You, You” is given as a response to Jesus' carefully structured question. The word Christ is the same as the Hebrew mashiakh, Messiah, both of which mean “anointed.” This was both a recurring thing and a unique thing, depending on the situation.   Kings were anointed for their position. The high priest was anointed for his. Even Cyrus is called the Lord's anointed in Isaiah 45:1. It was as if the Lord had personally anointed Cyrus with oil to accomplish a particular task. These and other examples of anointing meant the person was a messiah, a Christ.   However, Peter's words were indicative of One on a completely different level. There was to be a particular Messiah who would come, anointed of God, to fulfill a role that none other could fulfill. This Messiah was to be the specific representative of God on earth.   It is true that various scholars and sects had varying opinions about what this would mean, but it was generally agreed within society that One was coming who would be Israel's redeemer, leading them to a golden “messianic” age where they would lead the nations of the world.   At the time of the Roman Empire, the people thought this Messiah's role would include casting off the Roman oppression and putting Israel over Rome and all other foes. It is certain that none of them, even these disciples, saw Jesus' role as One who would die for the sins of the people. It is equally certain that none of these people actually believed that the Messiah would be God incarnate. He may be a “god” to the people, but not Yehovah in the flesh. This was a totally unknown aspect of who Jesus would be.   And more, they never, in a thousand lifetimes, would have thought that His messiahship would level the field for Gentiles as well as Jews, offering them the same benefits in the commonwealth of Israel that they would receive. Such an idea would have been totally repugnant to them.   As such, Peter's statement, though true, was not something that meant a whole lot in regard to Jesus' actual ministry and mission. It was a truth, it was an anticipation of Jesus being the fulfillment of their Scriptures, but it was an almost wholly misunderstood proclamation. And that is fine. Jesus would slowly reveal this to them, including things that would only be understood after His work was complete and He ascended to heaven. In some cases, like speaking to Gentiles such as Cornelius in Acts 10, it would cause confusion in their minds and generate hostility among one another. The Council of Jerusalem in Acts 15 clearly reveals this. As for Peter's words, he continues with, “the Son of God, the living.”   As noted, this doesn't mean they understood Jesus to be God incarnate. The term “son of the God” is something that was applied to people throughout the Jewish Scriptures, beginning in Genesis 6:2. Even Gentiles were called “sons of the God” in Job 1:6 and 2:1. It is a title that indicates sonship in an adoptive sense.   Peter's proclamation is an indication that Jesus is One who is set apart in a preeminent position, even if it was still misunderstood exactly what that meant. One other point is that this was something that was already known to Peter quite some time before –   “One of the two who heard John speak, and followed Him, was Andrew, Simon Peter's brother. 41 He first found his own brother Simon, and said to him, ‘We have found the Messiah' (which is translated, the Christ). 42 And he brought him to Jesus. Now when Jesus looked at him, He said, ‘You are Simon the son of Jonah. You shall be called Cephas' (which is translated, A Stone).” John 1:40-42   As such, this proclamation of Peter is an adamant assertion of something he and the other disciples already knew. However, Jesus asked it to form the basis of another proclamation that needed to be made at this time.   Life application: The most important question any person can ever answer is, “Who is Jesus to you?” In fact, it is a great question to ask when you are about to evangelize someone. The answer to the question will mean where a person spends their eternal existence.   If someone says, “I don't know,” he needs careful instruction. If he says that Jesus was a “good person,” though true, it tends to imply that they have been indoctrinated by liberal ideology to accept Jesus as someone who will illuminate one's path, but who is on the same level as Buddha, Muhammad, or Gandhi.   If the person says, “Jesus is the Savior,” that still needs to be further defined. Jehovah's Witnesses and Mormons will say Jesus is the Savior, but their understanding of what that means is so vastly different from what is biblical that they are referring to “another Jesus” who proclaims “another gospel.”   Jesus is the Yehovah Elohim, the Lord God, in human form, nothing less. If this is not accepted and believed, they are following the wrong Jesus. Be sure to be precise and properly instruct others on who He is and what He means to the people of the world. There is no other subject that is as important as this.   Lord God, may we carefully convey the message of who Jesus is to those we interact with. Help us to be bold in our proclamation while being correct in our doctrine concerning Him and what He has done. The world needs Jesus! May we be responsible in telling others about Him so that they may be saved. Amen.