Yom Kippur (Day of Atonement):
Vayikra (He called - Leviticus) 16:1-34, B'midbar (in the desert - Numbers) 29:7-11
Yesha'yahu ('Yah has saved' = Isaiah) 57:14-58:14
2 Corinthians 5:10-21
1 Adonai spoke with Moshe after the death of Aharon's two sons, when they tried to sacrifice before Adonai and died; 2 Adonai said to Moshe, "Tell your brother Aharon not to come at just any time into the Holy Place beyond the curtain, in front of the ark-cover which is on the ark, so that he will not die; because I appear in the cloud over the ark-cover."
• The dignitary, or higher ranking individual, dictates the terms of any meeting. The greater the difference between the two parties, the stricter the terms may be.
◦ While the L-RD allows us a certain familiarity in Meshiach, we must always remember He is THE Great and Awesome KING of all kings and L-RD of all lords. (1 Tim. 6:15; Rev. 17:14, 19:16)
• Some say there is no grace under the Law, but I disagree. When we consider the utter sinfulness of unregenerate man, and the total purity, holiness, righteousness, and justice of the L-RD we can see that any approach of man is totally reliant on G-d's grace and mercy. Were it not for His grace and mercy (and patience) we would be totally consumed in the brightness of His glory. (Ex. 24:17; Dt. 4:24; Isa. 30:27, 30, 33:14; Heb. 12:29)
3 Here is how Aharon is to enter the Holy Place: with a young bull as a sin offering and a ram as a burnt offering. 4 He is to put on the holy linen tunic, have the linen shorts next to his bare flesh, have the linen sash wrapped around him, and be wearing the linen turban – they are the holy garments. He is to bathe his body in water and put them on. 5 He is to take from the community of the people of Isra'el two male goats for a sin offering and one ram for a burnt offering. 6 Aharon is to present the bull for the sin offering which is for himself and make atonement for himself and his household.
• Even the first high priest had to first offer a sin offering for himself and his household; but not our Great High Priest Yeshua:
But when the Messiah appeared as cohen gadol [high priest] of the good things that are happening already, then, through the greater and more perfect Tent which is not man-made (that is, it is not of this created world), 12 he entered the Holiest Place once and for all. And he entered not by means of the blood of goats and calves, but by means of his own blood, thus setting people free forever. 13 For if sprinkling ceremonially unclean persons with the blood of goats and buls and the ashes of a heifer restores their outward purity; 14 then how much more the blood of the Messiah, who, through the eternal Spirit, offered himself to God as a sacrifice without blemish, will purify our conscience from works that lead to death, so that we can serve the living God! (Heb. 9:11-14)
7 He is to take the two goats and place them before Adonai at the entrance to the ten of meeting. 8 Then Aharon is to cast lots for the two goats, one lot for Adonai and the other for 'Az'azel. 9 Aharon is to present the goat whose lot fell to Adonai and offer it as a sin offering. 10 But the goat whose lot fell to 'Az'azel is to be presented alive to Adonai to be used for making atonement over it by sending it away into the desert for 'Az'azel.
• עֲזָאזֵל [ah-zah-zel] means
◦ Strong's: goat of departure; the scapegoat
◦ BDB: entire removal, scapegoat (refers to the goat used for sacrifice for the sins of the people: scapegoat; entire removal [the meaning is uncertain]).
• עֵז [ehz]
◦ Strong's: a she-goat (as strong), but masculine in plural (which also is used ellipt. for goat's hair)
◦ BDB: a female goat, a she-goat, a goat, a kid
• אָזַל [ah-zahl]
◦ Strong's: to go away, hence, to disappear
◦ BDB: to go, to go away, to go about / around
▪ (in the Qal) to go away; to go about / around; to be used up, to be exhausted, to be gone, to be evaporated
▪ (in the Pual) to go to and fro
◦ עֲזָאזֵל is only found four times in Scripture; all four in this chapter of Leviticus.
▪ The idea, however, is carried over in Yochanan (John) 19 when Yeshua is before Pilate and the gathered crowd shouted, “Take Him away! Take Him away!” (verse 15).
11 Aharon is to present the bull of the sin offering for himself; he will make atonement for himself and his household; he is to slaughter the bull of the sin offering which is for himself. 12 He is to take a censer full of burning coals from the altar before Adonai and, with his hands full of ground, fragrant incense, bring it inside the curtain. 13 He is to put the incense on the fire before Adonai, so that the cloud from the incense will cover the ark-cover which is over the testimony, in order that he not die.
• Even as high priest, Aaron had to present a sin offering for himself before he could do anything else in that office.
• Yeshua was without sin (Heb 4:15) and offered His own blood, setting people free forever (Heb 9:12).
• As we approach the LORD, we do so by the blood of the Lamb (Jn. 1:29, Rev. 7:14) and the incense of our prayers (Rev. 5:8).
14 He is to take some of the bull's blood and sprinkle it with his finger on the ark-cover toward the east; and in front of the ark-cover he is to sprinkle some of the blood with his finger seven times.
• The priest must use his finger, representing our actions: sin always begins within, in the heart and mind, but comes to fruition by our deeds which need to be covered by the blood.
• "... Toward the east ....": facing the direction of the rising sun, as we need to come face-to-face with the risen Son.
15 Next, he is to slaughter the goat of the sin offering which is for the people, bring its blood inside the curtain and do with its blood as he did with the bull's blood, sprinkling it on the ark-cover and in front of the ark-cover. 16 He will make atonement for the Holy Place because of the uncleannesses of the people of Isra'el and because of their transgressions -- all their sins; and he is to do the same for the tent of meeting which is there with them right in the middle of their uncleannesses.
• "Uncleannesses," "transgressions," "sins," "uncleannesses" -- any single sin, uncleanness, or transgression is enough to cause death. These are all plural and listed four times, and yet
◦ the Holy Place, and the very presence of HaShem is "there with them right in the middle of their uncleannesses" and they are not obliterated. Talk about grace!
• His holiness is never affected by our unholiness; but our unholiness needs to be affected by His holiness.
17 No one is to be present in the tent of meeting from the time he enters the Holy Place to make atonement until the time he comes out, having made atonement for himself, for his household and for the entire community of Isra'el. 18 Then he is to go out to the altar that is before Adonai and make atonement for it; he is to take some of the bull's blood and some of the goat's blood and put it on all the horns of the altar. 19 He is to sprinkle some of the blood on it with his finger seven times, thus purifying it and setting it apart from the uncleannesses of the people of Isra'el.
• Only the high priest could enter the Holy Place, only with blood, and only once a year.
• Then, before he could make atonement for the sins of the people, he had to make atonement for his own sins and the sins of his household.
• A long and drawn out process, but it helps to emphasize the seriousness of G-d's holiness, of our sinfulness, and our need for a Mediator and Messiah.
◦ For God is One; and there is but one Mediator between God and humanity, Yeshua the Messiah, Himself human, 6 Who gave Himself as a ransom on behalf of all, thus providing testimony to God's purpose at just the right time. (1 Tim 2:5-6)
◦ But now the work Yeshua has been given to do is far superior to theirs, just as the covenant He mediates is better. For this covenant has been given as Torah on the basis of better promises. 7 Indeed, if the first covenant had not given ground for faultfinding, there would have been no need for a second one. (Heb 8:6-7)
◦ For if sprinkling ceremonially unclean persons with the blood of goats and bulls and the ashes of a heifer restores their outward purity; 14 then how much more the blood of the Messiah, Who, through the eternal Spirit, offered Himself to God as a sacrifice without blemish, will purify our conscience from works that lead to death, so that we can serve the living God! 15 It is because of this death that He is Mediator of a New Covenant. Because a death has occurred which set people free from the transgressions committed under the first covenant, those who have been called may receive the promised eternal inheritance. (Heb 9:13-15)
◦ to the Mediator of a New Covenant, Yeshua; and to the sprinkled blood that speaks better things than that of Hevel (Heb 12:24)
20 When he has finished atoning for the Holy Place, the tent of meeting and the altar, he is to present the live goat. 21 Aharon is to lay both his hands on the head of the live goat and confess over it all the transgressions, crimes and sins of the people of Isra'el; he is to put them on the head of the goat and then send it away into the desert with a man appointed for the purpose. 22 The goat will bear all their transgressions away to some isolated place, and he is to let the goat go in the desert.
• This scapegoat was to bear the sins of the people outside the camp.
◦ He himself bore our sins in his body on the stake, so that we might die to sins and live for righteousness -- by his wounds you were healed. (1 Pet. 2:24)
◦ So too Yeshua suffered death outside the gate, in order to make the people holy through his own blood. (Heb. 13:12)
◦ The sins of the people were put "on the head of the goat" -- even Yeshua's head was wounded and pierced in dealing with our sins. (Mt. 27:29-30, Mk. 15:17-19)
◦ The goat was taken out into the desert. Yeshua had already been there, and had overcome satan and his temptations. (Mt. 4:1-11)
29 It is to be a permanent regulation for you that on the tenth day of the seventh month you are to deny yourselves and not do any kind of work, both the citizen and the foreigner living with you. 30 For on this day, atonement will be made for you to purify you; you will be clean before Adonai from all your sins. 31 It is a Shabbat of complete rest for you, and you are to deny yourselves. This is a permanent regulation. ... 34 This is a permanent regulation for you, to make atonement for the people of Isra'el because of all their sins once a year. Moshe did as Adonai had ordered him.
• Three times in this passage we are told that this regulation is "permanent." The Hebrew word used here is עוֹלָם [o-lam] which we generally translate as "eternity," "forever," or "universe."
◦ עוֹלָם is used in the opening line of many Hebrew blessings referring to HaShem:
בָּרוּךְ אַתָּה יהוה אֱלֹהֵנוּ מֶלֶךְ הַעוֹלָם
ha-o-lam meh-lehk eh-lo-hā-nu HaShem a-tah ba-rukh
[common translation] the universe king of our God LORD You blessed are
• Understanding the nature and character of יהוה , we understand that He is eternal, everlasting, forever, and that His reign extends to the far reaches of the universe.
• We have a question, a dilemma, though when we look at passages such as Leviticus 16, which says this regulation is עוֹלָם [o-lam], when we know that the Temple was destroyed and the priesthood scattered or killed. Since יהוה is sovereign over all, this was allowed by Him for His own purposes. As messianics we believe that Yeshua fulfilled the requirements of the Law and was installed by HaShem as High Priest (as we read throughout the book of Hebrews), thus the sacrificial system and the attending priesthood was no longer needed.
Still there is the question: How can God's Word say that this regulation is "permanent" or "forever" when we know from God's Word that it was stopped? Let's look more closely at עוֹלָם:
◦ Strong's defines עוֹלָם as
▪ concealed, i.e. the vanishing point
▪ generally, time out of mind (past or future), i.e. (practically) eternity
▪ frequentatively, adverbial (especially with prepositional prefix) always
◦ Brown-Driver-Briggs Hebrew Lexicon: long duration, antiquity, futurity, forever, ever, everlasting, evermore, perpetual, old, ancient, world
▪ ancient time, long time (used of the past)
▪ (used of the future)
• forever, always
• continuous existence, perpetual
• everlasting, indefinite or unending future, eternity
◦ Vine's Expository Dictionary of Old Testament Words: eternity; remotest time; perpetuity
▪ First, in a few passages the word means "eternity" in the sense of not being limited to the present. Thus, in Eccl 3:11 we read that God had bound man to time and given him the capacity to live "above time" (i.e. to remember yesterday, plan for tomorrow, and consider abstract principles); yet He has not given him divine knowledge: "He hath made every thing beautiful in his time; also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end."
▪ Second, the word signifies "remotest time" or "remote time." In 1 Chron 16:36, God is described as blessed "from everlasting to everlasting" (KJV, "for ever and ever"), or from the most distant past time to the most distant future time. In passages where God is viewed as the One Who existed before the creation was brought into existence, 'olam may mean: (1) "at the very beginning": "Remember the former things [the beginning things at the very beginning] of old: for I am God, and there is none else..." Isa 46:9; or (2) "from eternity, from the pre-creation, till now": "Remember, O Lord, thy tender mercies and thy lovingkindness; for they have been ever of old [from eternity]" Ps 25:6.
In other passages, the word means "from (in) olden times": "mighty men which were of old, men of renown" Gen 6:4. In Isa 42:14, the word is used hyperbolically meaning "for a long time": "I have long time holden my peace: I have been still, and refrained myself...." This word may include all the time between the ancient beginning and the present: "The prophets that have been before me and before thee of old prophesied..." Jer 28:8. The word can mean "long ago" (from long ago): "For [long ago] I have broken thy yoke, and burst thy bands..." Jer 2:20. In Josh 24:2, the word means "formerly; in ancient times." The word is used in Jer 5:15, where it means "ancient": "Lo, I will bring a nation upon you from far, O house of Israel, saith the lord; it is a mighty nation, it is an ancient nation...." When used with the negative, 'olam can mean "never": "We are thine: thou never barest rule [literally, "not ruled from the most distant past"] over them..." Isa 63:19. Similar meanings emerge when the word is used without a preposition and in a genitive relationship to some other noun. (Emphasis added)
So, when we read in Leviticus 16 that the regulations of the annual Day of Atonement are עוֹלָם we can understand that they were to occur continuously, "time [then] out of mind," until, as we know from the B'rit Hadashah, (especially the book of Hebrews,) the Sovereign LORD of All inaugurated something better and subsequently allowed the Temple to be destroyed, thus putting an end to the sacrificial system.
It is still good to celebrate Yom Kippur and the other feasts of the LORD as we can, to honor Him and our spiritual roots, and to focus our attention on a particular aspect of His goodness. As finite beings living in a fallen world we need regular reminders; the calendar of feasts does that. We should regularly, even daily, come before Him,
◦ repenting of any sin,
◦ pleading for mercy and grace because of the shed blood of Yeshua,
◦ thanking the LORD for all He has done for, in, and through us, and
◦ praising and worshipping Him for His great works and Who He is!
• The service which begins Yom Kippur is the Kol Nidre, a call to repentance and intercession.
◦ A 10 minute overview of the Kol Nidre service, presented by Messianic Rabbi Daniel Schnaider originally from Argentina, may be seen at https://www.youtube.com/watch?v=DvpN3LzpZvg&t=53s, accessed 12Oct16. (Although I don't see Scripturally the idea of blood being put directly on the Tablets as Rabbi Schnaider indicates, the rest is an interesting presentation on just what Kol Nidre is about.)
8 … [the offerings] are to be without defect ….
• What we bring as any type of offering to the LORD reflects our view of Him. He is perfect, without fault (defect), the first, the best ….. So should our offerings be.
• Also, a defective sacrifice could never atone for a person with the defect of sin.
Haftarah: Yesha'yahu (Isaiah) 57:14-58:14
15 For thus says the High, Exalted One who lives forever, whose name is Holy: “I live in the high and holy place but also with the broken and humble, in order to revive the spirit of the humble and revive the hearts of the broken ones.
• Adonai is the High One, the Exalted One, eternal, and Holy
• He lives, inhabits => the root word here is שָׁכַן [sha-khan] meaning
◦ “to settle down,” “to abide,” “to dwell,” “to tabernacle,” “to reside” (Brown-Driver-Briggs Hebrew Lexicon). Strong's brings out the idea of permanency: “... to reside or permanently stay (literally or figuratively)”
• What does He inhabit? Where does He reside, abide, dwell, tabernacle? עַד [ahd] meaning
◦ “perpetuity,” “forever,” “continuing future”
◦ used of past time “ancient”; used of future time “forever,” used of continuous existence; used of God's existence “forever”
▪ Even though time, matter, and space have all been adversely affected by the Fall (e.g. sin, decay / rot, death): none of the righteous character or attributes of יהוה have been so affected – only His heart
• His very name is holy => קָדוֹשׁ [kha-dosh]
◦ “... Whose name is Holy ….” In Hebrew thought a person's name expresses their character, or some important aspect of it, e.g.:
Avraham = father of many nations Elijah / Eliyahu = the LORD is God
Sarah = princess Joshua / Y'hoshua = the LORD is salvation
Jacob / Ya'akov = supplanter / trickster Isaac / Yitz'chak = laughter
Isra'el = strives with God [“with” as in “against,” but also as in “along side”] יהוה = Holy, Righteous, Pure, All-Mighty, Eternal, All-Knowing, Ever-Present ….........
• He lives in “forever” and “eternity” AND => וְאֶת [veh-eht]
◦ אֶת is a sign (marker) of the definite direct object and is not normally translated in English, but it can also mean “with,” “near,” and “together with” depending on context
◦ the ו [the Hebrew letter vav] prefix, with any of several vowels, means “and”
◦ In this verse the All-Mighty, Perfect, Holy, Eternal, LORD of All confirms that He lives in
▪ the high place (i.e. the high heavens, the spiritual realms outside the confines of space and matter,) and
▪ eternity (outside of, unbound and unaffected by time,)
▪ AND also,
AND at the same time,
AND along with,
AND together with the broken and humble of spirit
• broken: דַּכָּא [da-ka] crushed (literally powder, or figuratively, contrite) AND
• humble: שָׁפָל [sha-phal] humble (used of condition or spirit); low (in height or station)
For thus says the High, Exalted One who lives forever, whose name is Holy: “I live in the high and holy place but also with the broken and humble, in order to revive the spirit of the humble and revive the hearts of the broken ones.
▪ לְהַחֲיוֹת [leh-ha-khai-ot]
• לְ is a prefix meaning “to,” or “for”
• הַ is a prefix meaning “the”
• חֲיוֹת is the infinitive construct form of חָיָה [kha-yah] = “to live” whether literally or figuratively; causatively, “to revive.”
• this word, in this verse, is in the Hiphil verb form meaning:
◦ to preserve alive, to let live
◦ to quicken, to revive
▪ to restore (to health)
▪ to revive
▪ to restore to life … … … the spirit (רוּחַ [ru-akh]) of
• שְׁפָלִים [sheh-pha-lim] => plural of שָׁפָל [sha-phal] humble (seen above) = humbles => “humble ones”
▪ וּלְהַחֲיוֹת [uv-leh-ha-khai-ot] this is the same as לְהַחֲיוֹת (seen above) with the ו [vav] prefix “and” restore (to health), to revive, to restore to life
• לֵב [lev] = heart:
◦ the midst (of things)
◦ the heart (of man)
◦ the soul, the heart (of man)
◦ the mind, knowledge, the thinking, reflection, the memory
◦ inclination, resolution, determination (of will)
◦ the conscience
◦ the heart (used of moral character)
◦ as the seat of the appetites
◦ as seat of the emotions and the passions
◦ as the seat of the courage … … … … of
• נִדְכָּאִים [nid-ka-im] => the Niph'al verb, participle, plural form of דָּכָא [da-khw] (seen above) = brokens, crusheds, contrites => “broken ones,” “crushed ones,” “contrite ones”
18 I have seen their ways, and I will heal them; I will lead them and give comfort to them and to those who mourn for them – 19 I will create the right words: “Shalom shalom to those far off and to those nearby!” says Adonai; “I will heal them!”
“I have seen their ways”: the LORD has seen all of our ways, and yet still has a love and compassion that reaches out to us as long as we have breath. He knows all about us, and loves us anyway.
John 3:16 For God so loved the world (κόσμος - kosmos) that he gave his only and unique Son, so that everyone who trusts in him may have eternal life, instead of being utterly destroyed.
Thayer's Greek Lexicon (Abridged)
an apt and harmonious arrangement or constitution, order
ornament, decoration, adornment (1 Pet. 3:3)
the world, i.e. the universe (Acts 17:24; Rom. 4:13)
the circle of the earth, the earth (Mk. 16:15)
the inhabitants of the world (1 Cor. 4:9)
the ungodly multitude; the whole mass of men alienated from God and therefore hostile to the cause of Christ (Jn. 7:7)
worldly affairs; the aggregate of things earthly; the whole circle of earthly goods, endowments, riches, advantages, pleasures, etc., which, although hollow and frail and fleeting, stir desire, seduce from God and are obstacles to the cause of Christ (Gal. 6:14)
any aggregate or general collection of particulars of any sort (Jm. 3:6)
e.g. all of creation, which has order and was good (Gen. 1), but has come under the curse and needs to be redeemed (Rom. 8:18-22)
“I will heal them” - the root of the word “heal” is רָפָא [ra-pha] (in this verse in the Qal verb form, and imperfect) meaning: “to heal”
a healer, a physician (of men)
used of the hurts of nations involving restored favor (figurative)
used of individual distresses (figurative)
“I will lead them” - the root of the word “lead” is נָחָה [na-khah] (in this verse in the Hiphil verb form, and imperfect) meaning: to lead, to guide
“and give comfort to them and to those who mourn for them”
“give” here is from the Hebrew שָׁלַם [sha-lam] (in this verse in the Piel verb form and imperfect) meaning:
to complete, to finish
to make safe
to make whole or good, to restore, to make compensation
to make good, to pay
to requite, to recompense, to reward
“comfort” here is from the Hebrew נָחַם [na-kham] (in this verse as a plural noun). As a verb נָחַם means:
Strong's: to sigh, i.e. breathe strongly; by implication, to be sorry, i.e. (in a favorable sense) to pity, console or (reflexively) rue; or (unfavorably) to avenge (oneself). Sometimes translated as comfort (self), ease [one's self], repent.
Brown-Driver-Briggs: to be sorry, to console oneself, to repent, to regret, to comfort, to be comforted
19 I will create the right words: “Shalom shalom to those far off and to those nearby!” says Adonai; “I will heal them!”
“I will create” here is from the one Hebrew word בָּרָא [ba-ra] (here an active participle in the Qal form) meaning: to shape, to fashion, to create (always with God as subject)
used of heaven and earth
used of individual man
used of new conditions and circumstances
used of transformations
The Creator creates, and what He creates is all-encompassing (unless He otherwise specifies): it affects everything – spirit, soul, body; past, present, future. It is beyond putting into words. Nothing is ever half-done with HaShem.
“the right words” is a paraphrase of נוֹב שְׂפָתָיִם (sometimes translated as the fruit or praise of the the lips)
נוֹב [nōb] = produce (i.e. fruit: literally or figuratively)
שְׂפָתָיִם [seh-pha-ta-yim] is the plural of שָׂפָה [sa-phah] =
the lip (as a natural boundary);
by implication, language;
by analogy, a margin (of a vessel, water, cloth, etc.)
Shalom shalom (שָׁלוֹם שָׁלוֹם): while commonly translated “peace” שָׁלוֹם is not necessarily, or not completely, the absence of conflict, but rather a state of being that can carry a person through whatever circumstances they may find themselves in. True שָׁלוֹם can only come from HaShem, and that only really when we are in right relationship with Yeshua Mashiach. שָׁלוֹם also encompasses (and is therefore sometimes translated as):
completeness (i.e. in number)
safety, soundness (in body)
welfare, health, prosperity
peace, quiet, tranquility, contentment
used of human relationships
with God especially in covenant relationship
peace (from war)
peace (as adjective)
• Part of the significance of this pronouncement, this blessing, is that the greater the understanding of the individual making the pronouncement, the more encompassing it is. In this case the pronouncement comes from יהוה Who is Omniscient (All-Knowing) and the Creator of this language.
• יהוה is also Eternal, which means His desire is that we experience His presence and blessings eternally
• “Eternal” is more than beyond a very, very, very long time. Within the eternal, the confines of time and space are shattered. Time is no more. Eternal, with Yeshua, by nature, also includes all that is good, right, and perfect multiplied exponentially beyond even what we can imagine.
But, as the Tanakh says, “No eye has seen, no ear has heard and no one's heart has imagined all the things that God has prepared for those who love him.” (1 Cor. 2:9)
• It is also highly significant that shalom is repeated. When something is repeated like this in Hebrew it makes it emphatic.
to those far off and to those nearby!
רָחוֹק [ra-khoq] = remote (literally or figuratively) of place or time … … and
קָרוֹב [qa-rōv] = near of place, time, personal relationships
says Adonai – יהוה
within this Name are many facets, many aspects of His character that are sometimes spelled out and listed individually, some of which are listed here:
LORD God All-Knowing (Omniscience) All-Powerful (Omnipotent)
Eternal Almighty Self-Sufficient Righteous
Just Holy Pure Sovereign
Creator Provider Healer the God Who Sees
Redeemer Master our Banner Sanctifier
our Peace our Righteousness Shepherd Is There
Names of God by Nathan Stone discusses 12 names by which the LORD is known in the Tanakh; Names of the Holy Spirit by Ray Pritchard 87; Names of Christ by T.C. Horton and Charles E. Hurlburt more than 300. All three are published my Moody Press.
I will heal them!
Reiterated from the previous verse making it emphatic!
20 But the wicked are like the restless sea – unable to be still, 21 there is no shalom, says my God, for the wicked.
“But” indicating some type of contrast; changing gears
“the wicked” = רָשָׁע [ra-sha] (in this verse plural, so “the wicked ones”)
morally wrong; concretely, an (actively) bad person
a guilty one, one guilty of crime
wicked (hostile to God); guilty of sin (against God or man)
Such is the unregenerate person, dead in trespasses and sin, unrepentant and hostile toward God (including the people and the things of God). There is no shalom for them.
At the Fall a hacker (satan) wormed in and reprogrammed mankind's operating system to do evil. This virus replicates itself in such a way that it is now considered “natural” for everyone with a human father to live in ways that violate God's will.
Yeshua the Master Programmer (and the only man, beside Adam, without a human father) came to clean our hard-drives and reinstall our original programming; if we will simply let Him. In and with Yeshua we can live lives that are pleasing to HaShem. But, beware, our working environment is riddled with malware. We must have the virus protection software of Scripture and the Holy Spirit installed AND operating!
Yesha'yahu (Isaiah) 58
2-4 The “fruit” of a fast by a wicked person. Cf Gal. 5:19-21
6-7 Here is the sort of fast I want ….
8-12 The “fruit” of a fast by a godly person. Cf Gal. 5:22-23
Godly fasting goes hand-in-hand with praying and seeking God's face, listening to Him, doing His works (cf Eph. 2:8-10), and being blessed.
13-14 Set apart Shabbat as something special; it is! It is the LORD's holy day; seek His interests, not your own. It is in God's appointment calendar as a day to meet with His people; where are we?
2 Corinthians 5
10 for we must all appear before the Messiah's court of judgment, where everyone will receive the good or bad consequences of what he did while he was in the body.
we will all give an accounting – everyone who believes in Yeshua
this is not the judgment for salvation, but a judgment of our works (what we did “while ... in the body”)
1 Cor. 3:9-15 also not a judgment for salvation
Mt. 25:31-46, Rev. 20:11-15 is a judgment for salvation
1 Cor. 11:31-32 If we would examine ourselves, we would not come under judgment. 32 But when we are judged by the Lord, we are being disciplined, so that we will not be condemned along with the world.
If we are children of the King we will be judged now, as we live out our lives. This is a loving discipline to conform us to the likeness of Christ.
If we are not His children, judgement is reserved for now, but that final judgement is just that: final – once and for all.
by Messianic Teacher Dr. Daniel Boley