Recent Teachings By Dr. Pidgeon

Reconciliation - a mighty word in a fallen world. As we look to the schema that is modern life, can we say we are happy with our current condition? Many things have gone wrong with the world we expected, the world we were promised, the world we thought we knew. But, even as far as our misgivings have taken us, nothing is a surprise to Yahuah, who knows the end from the beginning.

The failures of mankind began early on - when Chuah (Eve) believed the lie of the serpent and ate from the tree of the knowledge of good and evil. When her man joined her, the initial life promised to mankind became instead a perishable good, a corrupted material vehicle with a finite shelf life. This was not punishment from Yah, but rather the consequence of the ingestion of the tree - which necessarily carried with it death.  For since creation began, so it would also end, and since life began in its creation, so death would ultimately take it.

Yet the plan of Yahuah was set in motion - a plan that would occupy a space of 6,000 years; a plan of reconciliation between Yah and A'dam, but a plan which would unfold in two parts. Today's discussion will take a look at this mystery found in scripture to see if we can unfold that plan and breathe in the exhilarating air of redemption underway in the hand of he who created us.

Much of the discussion in the prophetic community today concerns the ominous idea of a third temple being built - that somehow the sealed and cryptic prophecies of Daniy'el (Daniel) might come to be revealed in our time. How often have we heard that a "third" temple would be built, and that the "antichrist" would declare himself to be god within its halls, setting himself up as the "abomination of desolation?"

In this narrative, there is little said concerning the original house of the Ark of the Covenant - the Tabernacle, or in the Ivriyt (Hebrew), the Mishkan. The Mishkan in its simplistic glory meant so much more than mere legalism but was established as the very seat of the authority of Yahuah. This authority was given under a set of artifacts to be constructed in the pattern specified by Yahuah himself, and projected a concept - yeah, even a mindset, concerning the Torah of Yahuah.

Looking to the Mishkan and its implications ultimately reveals a prophecy of the destruction of the extensive masonry called the Temple. It also forecasts the simplicity of the common faith to which all of us are subject. Would Assyria have lusted after a mere tent? Would Babylon have mounted up a great army to capture a tent of skins? And who in the modern world would go to war to prevent the lifting up of the Tabernacle in its original form? Yahuah kept it surprisingly simple for us all, yet the assertion of Yahuah and his authority is unmistakable.

For the first time, the name title of An'chi shall be raised among you - different from the understanding given by the Masoretes all of those decades ago, and more illustrative than the English interpreters have cared to admit. There is something here - buried within the ancient Ivriyt (Hebrew) text - that will tell us more than what we have commonly believed to be the case when it comes to the testimonies in scripture.

We are called to the testimony of Ha'Mashiach twice in the Cepher Chazon (Book of Revelation), for it is those who carry the testimony of Yahusha and who are guarding the commandments of Yahuah who are the target for Ha'Satan in his war against mankind. What do we actually know of the testimonies? What are they exactly?

Let's explore these ideas with openness and see what we can discover, shall we?

There are many disparities among believers - whether it be the name of the Creator, the Savior, the calendar, the shape of the earth, even the tenets and expectation of the faith - yet we are called to a common understanding. Can we reach that, or will we always be at odds with one another?

Now is not the time for disagreement. Rather it is the time to allow the love of Yah to overwhelm us with mercy and grace, that his peace would be within us, and that our fellowship would be perfect before him in the love of Yah between us - forgiving one another and walking out a faith journey in common subjection to the tenets of the faith, having been sealed in his name, in his Ruach Ha'Qodesh, and in the signature of his seal.

What are these things we are to have in common? Can we know them? Is it possible to leave the midrash for even a moment to Bless Yah and strive towards being one in him? Can we do it? Or should we leave it to another day - a day which may only arrive after nothing common to this world remains?

Let us consider the tenets of the faith here, with a prayer that we might find these common among us.

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