Background



Gates of Heaven

‘I am G-d and there is no other. I am G-d and there none like Me, making the end known from the beginning, and from ancient times things not yet done, saying, ‘My counsel will stand and I will accomplish all My purpose.”
— Yeshayahu (Isaiah) 46:9b-10

From the Beginning

When the Most High G-d, HaShem, Who always was, Who is, and Who always will be, created the heavens and the Earth, He made it very good (Bereishit / Genesis 1:31). Yet because of mankind’s lack of confidence in its Creator (a.k.a. faith), it was deceived into believing mankind can be a power in its own right in rebellion against Him, defining right and wrong for itself in contrast to His Torah (Instruction / Law), and yet live (Bereishit 3:1-6).

Therefore, as a result of mankind’s theft in Gan Eden (the Garden of Eden), corruption and suffering and death entered the world as HaShem had warned (Bereishit 1:16-17), the perfect justice of our Creator being measure for measure in reward and punishment alike (Shemot / Exodus 21:23-25, Vayikra / Leviticus 24:19-22, Devarim / Deuteronomy 15:10, 19:21, Malakhi 3:10, et al.). The lawless theft separated mankind from the life-giving Creator (Yeshayahu 59), resulting in death (Tehillim / Psalms 73:27), yet HaShem did not abandon mankind.

Instead, in order to rectify the nature of the corruption in mankind, HaShem gave further out of what He had created, assigning the life of one untainted by lawlessness to be a covering for mankind’s shame (Bereishit 2:25, 3:1-10,21). But it is the lawlessness that leads to death and destruction, not selfless giving of the righteous, which will live because it remains one with its Creator. Therefore, mankind would be reunited with its life-giving Creator, ultimately resulting in life, through the form of giving prescribed (Bereishit 4:1-7); giving in which mankind would be required to participate.

From the beginning, there have always been those who have joined the Most High in righteous, loving giving by faith, realizing mankind receives no good thing apart from its Creator, and those who have persisted in lawless theft, believing mankind has only what it lawlessly takes for itself. It wasn’t long before this lie resulted in the first outright murder (Bereishit 4:8).

Nevertheless, from the beginning, it has been HaShem’s purpose to save mankind from its corruption, restoring them to His likeness and unity with Him, preparing them for the World to Come; a world without lawlessness, and therefore a world without suffering and death. To that end, HaShem demonstrated the corruption of the old must die and be purified by water—in the midst of which we were created, and in the midst of which we exist—after to be resurrected to new life (Bereishit 1:1-8, 6 – 8).

After the Flood, HaShem furthered his plan of salvation for mankind by calling a man named Avram to leave his home in order to go to another land. In return for this, HaShem promised to make his name great, to make him a great nation, and to bless all of the families of the Earth in/through him (Bereishit 12:1-3). Avram complied, yet wondered how this could be, since until then HaShem had not given him a son and heir (Bereishit 15:1-3).

In response, HaShem assured Avram He would make his offspring very numerous. Avram believed HaShem, and HaShem counted it to him as righteousness (Bereishit 15:5-6). HaShem further cut a covenant with Avram to give him the land of Kena’an (Canaan; Bereishit 15:7-10).

In time, HaShem gave Avram the sign of circumcision as a seal of the righteousness that he had by confidence in HaShem’s faithfulness (i.e. faith) while he was still uncircumcised, and further renamed him Avraham, declaring prophetically that He had made him a father of an abundance of nations (Bereishit 17:1-14)—the father of those who put their faith in the Most High G-d, HaShem.

Therefore, HaShem promised to give Avraham a miraculous son in spite of the old age of Avraham and his wife, through whom HaShem would establish His covenant (Bereishit 17:15-21); since nothing is too difficult for HaShem (Bereishit 18:14).

It was at this time that HaShem revealed to Avraham, through whom He would bless all the nations of the Earth (Bereishit 18:18), the judgment that would ultimately come upon the people who would reject His gracious blessing through Avraham, refusing to turn from lawlessness, typified in the destruction of Sedom and Amorah (Sodom and Gemorah).

Being righteous, Avraham interceded that HaShem would have mercy on the righteous (Bereishit 18:17-33), therefore intercession would be made for him and his children (Yeshayahu 53:12).

Ultimately, only a single household among them would be found worthy to be saved, through the righteousness of the head of that household (Bereishit 19). So it was that, when G-d destroyed the cities of the valley, G-d remembered Avraham and sent Lot out of the midst of the overthrow when he overthrew the cities in which Lot had lived (Bereishit 19:29).

After this, at the appointed time, ‘HaShem visited Sarah as He had said, and HaShem did to Sarah as He had promised. And Sarah conceived and bore Abraham a son in his old age at the time of which G-d had spoken to him. Avraham called his son Yitzkhak (Isaac). Avraham was one hundred years old; his wife Sarah ninety (Bereishit 21:1-7, 17:17).

The miracle baby set the stage for HaShem to increase the merit of this father and son through their submission to Him, which mankind had failed to attain to in the Garden, so that HaShem would be moved to save mankind from death once and for all through them.

Avraham knew that HaShem had made promises concerning the child, and HaShem had clearly demonstrated to Avraham that nothing was too difficult for him, even to give life where it doesn’t seem possible. Therefore, when HaShem instructed Avraham to take Yitzkhak his son and to offer him up on one of the mountain which HaShem would make known to him, Avraham understood that HaShem yet had life and good and blessings in mind; that HaShem would even resurrect the child from the dead if necessary.

This faith in HaShem’s power to resurrect the dead, coupled with Avraham’s willingness to give to HaShem even what he had received from HaShem that was most precious to him, together with Yitzkhak’s own willingness to give the very life HaShem had given him, brought upon them the merit HaShem required to save mankind in His divine justice, bringing about the resurrection through the Messiah, whom HaShem would send into the world through them.

‘He will send [His] Messiah by the end of the days
To redeem those longing for His final salvation.
G-d will give life to the dead in His great kindness.
Blessed to the World to Come is His praised Name.’

Although mankind had been sentenced to death from the beginning because of lawlessness, through the merit that HaShem brought about in Avraham and Yitzkhak, a substitute would be given for Avraham and his offspring (Bereishit 22:13), and like Yitzkhak the substitute would go willingly. Furthermore, that substitute, having lived a perfect life in accordance with the Creator’s standard of righteous, would be overcome death, yet not by trying to keep his life.

Therefore, although mankind dies, the Children of Avraham, who are reunited with their life-giving Creator by following the Messiah, adopting his Avraham-like obedient faith, dying to what is corrupt in them in order to please their Creator, will nevertheless live by becoming one with the one who is perfectly one with G-d.

HaShem therefore promised Avraham through His messenger from Heaven,

‘…because you have done this and have not withheld your son, your only son, I will surely bless you, and I will surely multiply your offspring as the stars of the heavens and as the sand that is on the seashore. And your offspring will possess the gate of his enemies, and in your offspring shall all the nations of the Earth be blessed, because you have obeyed My voice.’
— Bereishit 22:16b-18

Therefore, by Avraham’s obedience in offering up his son, so HaShem would likewise lead the nations to obedience through the Messiah, the descendent of Avraham, and thereby would the nations be blessed and saved from the wrath to come. To Yitzkhak was born Ya’akov (Jacob), and Ya’akov HaShem renamed Yisrael (Israel), because he persists with G-d and with men and prevails (Bereishit 32:28).

Bnei Yisrael (the Children of Israel) thereby came to be called Children of Hashem (Devarim 14:1), Yisrael becoming His Firstborn Son (Shemot / Exodus 4:22). Through their obedience to HaShem’s Torah (Instruction / Teaching, a.k.a. Law), HaShem promised to make Yisrael his treasured possession among the nations, a kingdom of priests and a holy nation (Shemot 19:5-6).

Through Yisrael, HaShem would manifest His glory to the nations, teach the nations the Way of Salvation, and bring the Messiah into the world who would perfectly model the Way, overcoming death. Through the Messiah, HaShem would reconcile all things to Himself, saving Yisrael and the nations alike, including all those who would return to Him by becoming disciples and servants of King Messiah, thereby appropriating the faith of Avraham, becoming his children. These join the spiritual commonwealth of Yisrael, the Firstborn, and thereby becoming Children of G-d themselves.

According to HaShem’s Servants, the Prophets

As Yeshayahu HaNavi (the Prophet Isaiah) foresaw after the days of David HaMelekh (King David), Melekh Yisrael (King of Israel), a branch would come from the stock of David’s father Yishai (Jesse) and a sprout from his roots would bear fruit; and on him would rest the Spirit of HaShem, the Most High G-d, a spirit of wisdom and understanding, a spirit of counsel and might, a spirit of knowledge and fear of HaShem (Yeshayahu 11:1-2). Furthermore, as Yoel HaNavi (the Prophet Joel) had foreseen, HaShem would pour out His Ruakh (Spirit) on all flesh, even on male and female servants (Yoel 3:1-2, Hb.).

It was later revealed by Gavriyel HaMalakh (the Angel Gabriel) to Daniyel (Daniel), a Jewish man who became the prime minister of Bavel (Babylon) during the Babylonian exile of the Jewish people in the sixth century BCE, that a fixed time had been decreed by the Most High G-d regarding the Jewish people and Yerushalayim (Jerusalem)—to finish the transgression, to put an end to sin, and to atone for iniquity, to bring in everlasting righteousness, to seal both vision and prophet, and to anoint a most holy one (i.e. the Messiah)—after which he would be cut off, and not for himself, and the Romans would destroy Yerushalayim and the Second Temple (Daniyel 9:24-26).

As Daniyel had previously interpreted for Nevukhadnetzar (Nebukadnezzar), King of Bavel, there would be four great empires, including his own, and in the days of the fourth empire, an empire of iron—the Roman empire—a stone cut without hands from a mountain would itself become a great mountain and would fill the whole Earth (Daniyel 2:31-45). As Yeshayahu HaNavi foresaw, the progressive increase of his dominion and of peace would be without end, on the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from that time and even to the World to Come, through the zeal of HaShem of Hosts (Yeshayahu 9:6, Hb.).

As David HaMelekh foresaw of his Lord, who was yet to come into the world through him, to him would be given Life, length of days forever and ever (Tehillim / Psalms 21:4). Therefore, through him, the Most High will swallow up death forever, and will wipe away tears from all faces (Yeshayahu 25:8). As David foresaw, HaShem would call his Lord to sit at His right hand until He makes his enemies a footstool for his feet (Tehillim 110:1).

Daniyel likewise foresaw one like a son of man would come with the clouds of heaven to the Most High G-d and would be presented before Him, and to him would be given dominion, and glory, and a kingdom, that all peoples, nations, and languages should serve him. His dominion is an everlasting dominion, which will not pass away, and his kingdom one that will not be destroyed (Daniyel 7:13b-14). As the spirit of HaShem’s preeminent anointed one (the Messiah) had said from of old, ‘I will tell of the decree: HaShem said to me, ‘You are My Son; today I have brought you forth. Ask of Me and I will make the nations your heritage and the ends of the Earth your possession” (Tehillim 2:7-8).

Before this, however, he would voluntarily suffer as a guilt offering in order to take the sins of the world upon himself in the service of the Most High (Yeshayahu 53:4-10). He would die to take our sins on himself (Yeshayahu 53:7-9, Bereishit / Genesis 3:21, Vayikra / Leviticus 7:1-8), but would be raised from the dead—HaShem would prolong his days (Yeshayahu 53:10). As David HaMelekh had said in the spirit of the Messiah, the Son of David, HaShem would not abandon His pious one to the grave and to decay (Tehillim 16:10), but would make known to him the path of Life, and would give him fullness of joy at His right hand, in His presence (Tehillim 16:11).

According to Witness Testimony

As it was declared to a man named Yokhannan (John) by an angel of Heaven, the testimony about his rabbi, the Lord Rabbi Yeshua MiNatzeret (Jesus of Nazareth)—without question the most famous rabbi of all time—is the very spirit of prophecy (Hitgallut / Revelation 19:10b). The Son of David (Mattitayhu / Matthew 1:1, Lukas / Luke 3:31) and himself born in Beit Lekhem (Bethlehem; Mikhah / Micah 5:1, Hb., Mattityahu / Matthew 2:1, Lukas 2:4-6), he was anointed with the Holy Spirit and with power (Mattityahu 3:13-16, Mark 1:9-10, Lukas 3:21-22, Yokhannan 1:32, Ma’asei / Acts 10:38), a voice from Heaven declaring him to be the Son of G-d at his immersion by Yokhannan HaMetable (John the Immerser; Mattityahu 3:17, Mark 1:11, Lukas 3:22, Yokhannan 1:34); a voice which would again later declare this in the hearing of Yeshua’s disciples (Mattityahu 17:1-8, Lukas 9:28-36, Mark 9:2-8, 2 Kefa / Peter 1:16-18).

After Yokhannan HaMetabel was arrested, Rabbi Yeshua went about among the lost sheep of the House of Yisrael (Israel), to whom he was sent (Mattityahu 15:24), declaring the approaching Kingdom of Heaven, calling the people of Yisrael to return to G-d (Mattityahu 4:17, Mark 1:14-15)—to turn from their sins to do what is pleasing to G-d in accordance with the Torah (cf. Devarim / Deuteronomy 30, Yekhezkel / Ezekiel 18)—doing good and healing all who were oppressed by the Devil, for G-d was with him (Ma’asei 10:38b). He became a servant to the circumcised to show G-d’s truthfulness, in order to confirm the promises given to the Patriarchs (Romans 15:8). He further sent out his disciples as emissaries to do likewise (Mattityahu 10:1-15, Mark 6:7-13, Lukas 9:1-6, 10:1-20).

At Yerushalayim, he was welcomed by the masses as the Son of David, a title of the King of Yisrael (Mattityahu 21:1-11, Mark 11:1-10, Lukas 19:28-40, Yokhannan 12:12-18), yet soon after he became a guilt offering in his death, the Lamb of G-d who takes away the sin of the world (Yokhannan 1:29, cf. Yeshayahu 53:6). In fear that the Romans would take away “their holy place” and “their nation” (Yokhannan 11:48), the Sanhedrin, the Jewish high court of Yisrael, had Yeshua arrested and convicted him on false charges of blasphemy for claiming to be the Son of G-d, a biblical title of King Messiah, and handed him over to the Romans to be put to death (Mattityahu 26:63-66, Mark 14:60-64, Lukas 22:66-71, Yokhannan 19:7).

He was crucified and killed by the hands of lawless men, yet he was delivered up according to the definite plan and foreknowledge of G-d (Ma’asei 2:23). Yet like Yitzkhak (Isaac) in the Akedah (Bereishit 22:1-18), he willingly laid down his life, the righteous for the unrighteous; no one took it from him (Yokhannan 10:18, 1 Kefa 3:18). As HaShem’s servants the Prophets had foretold long before (Ma’asei 2:31-32, Yeshayahu 53:10, et al.), G-d raised him up, loosing the pangs of death, because, being without sin (2 Corinthians 5:21), it was not possible for him to be held by it (Ma’asei 2:24, Bereishit 2:17, Romans 6:23). After this, he appeared to over 500 witnesses (1 Corinthians 15:3-6). Thus he conquered death for all those who follow him (Romans 6:5).

After his resurrection, before he was taken up into Heaven (Ma’asei 1:6-11), Yeshua commissioned his emissaries to make disciples of all nations, immersing them in his name, teaching them to observe all that he commanded them (Mattityahu 28:19-20a, Emended) once they had received the gift of the Ruakh HaKodesh (Holy Spirit; Ma’asei 1:4-5, 2). According to his instructions, repentance for the forgiveness of sins should be proclaimed in his name to all nations, beginning from Yerushalayim (Lukas 24:47b).

G-d does not desire that any should perish, but that all should reach repentance (2 Kefa 3:9). Repentance leads to salvation (2 Corinthians 7:10a) and Life (Ma’asei 11:18b). Therefore, Kefa (Cephas) a.k.a. Petros (Peter) first proclaimed to the men of Yisrael that Shavuot (Pentecost), ‘Repent and be immersed, every one of you, in the name of Yeshua the Messiah for the forgiveness of your sins, and you will receive the gift of the Ruakh HaKodesh’ (Ma’asei 2:38b).

This was to fulfill G-d’s promise to Avraham, to bless all the nations in his offspring. As Kefa says, G-d sent Yeshua to bless you by turning every one of you from your wickedness (Ma’asei 3:26).

About three thousand Jewish souls were added to the number of Yeshua’s disciples that day (Ma’asei 2:41), which grew to tens of thousands, being all zealous for the Torah (Ma’asei 21:20b), by the time of the arrest of Shaul a.k.a Paulos (Paul) in Yerushalayim on false charges (Ma’asei 21:27 – 22:29). His writings to the nations, to which he had been sent by Yeshua, comprise a significant part of the body of writings of Yeshua’s first disciples that have been transmitted from generation to generation to this day, known commonly as the writings of the “New Testament” or “New Covenant”, yet have largely been twisted out of context in support of lawlessness as Kefa warned (2 Kefa 3:15-17).

And as Shaul proclaimed to the Greeks,

‘The times of ignorance G-d overlooked, but now He commands all people everywhere to repent, because He has fixed a day on which He will judge the world in righteousness by a man whom He has appointed; and of this He has given assurance to all by raising him from the dead.’
— Ma’asei 17:31

The Kingdom of Heaven is Near

It has been 2,000 years and, to date, one in two people among the nations—including Christians and Muslims, the two largest religious groups in the world—acknowledge Yeshua to be the Messiah (a.k.a. Christ). Without question, he is the most famous rabbi who ever lived. His influence in the world is unparalleled.

Yet significant error exists among those who profess to believe in him, which must be corrected in order to bring about the unity of spirit and truth to which his followers are called (Yokhannan 4:23-24, 17:21). All is not well among the nations who profess, ‘Yeshua is Lord’.

As the Lord Yeshua foretold,

‘Not everyone who says to me, ‘Lord, Lord,’ will enter the Kingdom of Heaven, but the one doing the will of my Father Who is in Heaven. On that day, many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then will I say to them, ‘I never knew you. Depart from me those working lawlessness.’’
— Mattityahu 7:21-23

And as Shaul warned the nations in the first century CE,

‘I know that after my departure fierce wolves will come in among you, not sparing the flock; and from among your own selves will arise men speaking twisted things, to draw away the disciples after them.’
— Ma’asei 20:29-30

And so it was, as Yokhannan records,

‘They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us.’
— 1 Yokhannan 2:19

As a result, many today are surprised to learn that the coming Kingdom of Heaven will coincide with embracing of HaShem’s Torah (Instruction / Teaching, a.k.a. Law) by the nations, which HaShem taught Bnei Yisrael (Children of Israel) through His servant Mosheh (Moses).

As Yeshayahu HaNavi (the Prophet Isaiah) says,

‘It will happen in the later days . . . Torah will proceed from Tziyon [Zion], and the Word of HaShem from Yerushalayim [Jerusalem]. . . . And [the nations] will beat their swords into plowshares and their spears into pruning hooks. Nation will not lift up sword against nation; neither will they learn war anymore.’
— Yeshayahu (Isaiah) 2:2a,3b,4b

As the Lord Rabbi Yeshua MiNatzeret (Jesus of Nazareth) says,

‘Do not think that I have come to dissolve the Torah or the Prophets; I have not come to dissolve, but to fill to fullness. For truly, I say to you, until Heaven and Earth pass, one yud or one taga will in no way pass from the Torah until all come into being. Whoever, therefore, will break one of the least of these commandments and will teach others likewise, he will be called least in the Kingdom of Heaven, but whoever will do and teach this, he will be called great in the Kingdom of Heaven.’
— Mattityahu (Matthew) 5:17-20

As R’ Yeshua says, he came not only to do what the Torah requires himself, but also to fill his disciples to fullness with the righteousness of the Torah, even among the nations.

As Shaul a.k.a. Paulos (Paul) says to the Romans,

‘…that the righteousness of the Torah might be filled to fullness in us, who do not walk in agreement with the flesh, but in agreement with the Spirit.’
— Romans 8:4

This is synonymous with R’ Yeshua’s message in general:

‘Repent, for the Kingdom of Heaven has come near.’
— Mattityahu 4:17b

The unbiased soul will have no problem with the above, interpreting these words straightforwardly as R’ Yeshua intended, to say that those who will be great in the Kingdom of Heaven are those who both do and teach the commandments of the Torah. This of course is in contrast to what deceivers and deceived people have said in his name, yet of these things he and his emissaries also warned.

Therefore, the Good News of the Kingdom must yet be correctly proclaimed to all the nations in his name, including repentance for the forgiveness of sins (Lukas 24:47a, Ma’asei 2:38), bringing about the obedience of faith among the nations who are called by HaShem’s Name (Romans 1:5), and then the end of the age will come (Mattityahu 24:14).

As R’ Yeshua says, the foremost commandment is the Shema: HaShem is our G-d, HaShem is One; and you will love HaShem… (Mark 12:29-30, Mattiyahu 22:36-38). Christians (including “Messianics”) must therefore come to realize the truth of his words, that Chayei Olam (the Life of the World to Come) is to know his Father, the only true G-d, and Yeshua the Messiah whom He has sent (Yokhannan 17:3). As Shaul says, ‘for us there is One G-d, the Father’ (2 Corinthians 8:6a). And beyond this in general, one and all, whether called Christian, Muslim, or otherwise, must become devoted disciples of R’ Yeshua, obeying him as faithful servants (Lukas 6:40,46).

How will the end of the age come?

As Shaul says,

‘…a partial hardening has come upon Yisrael, until the fullness of the nations has come.’
— Romans 11:25b

And as R’ Yeshua says to Yerushalayim,

‘See, your House is left to you desolate. For I tell you, you will not see me again until you say, ‘Blessed is he who comes in the name of HaShem.’
— Mattityahu 23:38-39, Lukas 13:35

As the psalm says,

‘Blessed is he who comes in the name of HaShem! We bless you from the House of HaShem.’
— Tehillim 118:26

Only then will then will Yeshua return to sit on his glorious throne (Mattityahu 25:31), inaugurating the Messianic Era (Hitgallut / Revelation 20:4). Those who have given their lives in the obedience of faith and for the advancement of the Kingdom will be resurrected to rule the nations with King Messiah for 1,000 years (Romans 1:5, Hitgallut 20:4).

Happiness, Prosperity, Freedom, Peace, and Joy

When the nations finally obey the Lord Yeshua, they will have those things generally counted as essential to human existence, including happiness, prosperity, freedom, peace, and joy, for example.

As the psalm says,

‘Happy is the one whose way is wholesome, who walks in the Torah of HaShem.’
— Tehillim 119:1

And of prosperity and success, the Most High says,

‘Be careful to do according to all that is written in [the Torah]. For then you will make your way prosperous, and then you will have good success.’
— Yehoshua (Joshua) 1:8b

And of prosperity, He says,

‘Therefore you will do My statutes and keep My rules and perform them, and then you will dwell in the land securely. The land will yield its fruit, and you will eat your fill and dwell in it securely.’
— Vayikra (Leviticus) 25:18-19

And of true freedom, the psalm says,

‘I will keep Your Torah continually to the World to Come and forever, and I will walk in a wide place, for I have sought Your precepts.’
— Tehillim 119:44-45

And of peace, the proverb says,

‘Great peace have those who love Your Torah; nothing can make them stumble.’
— Mishlei (Proverbs) 119:65

And of joy, the Torah says,

‘These are the statutes and rules that you will be careful to do . . . and you will rejoice, you and your households, in all that you undertake, in which HaShem your G-d has blessed you.’
— Devarim (Deuteronomy) 12:1a,7b

Therefore, an observant Jew named Immanuel is seeking ten men from all the languages of the nations to join him in preparing their nations for the Kingdom of Heaven.

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