The Third Temple  The Center for
Messianic Learning 

Unapologetically Pro-Torah
Unashamedly Pro-Israel
Irrevocably Zionist
“… out of Tziyon will go forth Torah, the word of ADONAI from Yerushalayim.”
(Isaiah 2:3)
Jew and Gentile (Synagogue and Church), one in Messiah. (Ephesians 2:14)
“For He is our peace, Who made both one, and broke down the middle wall of partition, …”

If your life is not in jeopardy for what you believe, you’re probably on the wrong side!
If you don’t believe Genesis 1-11, how can you possibly believe John 3:16?
“Indeed, all who want to live a godly life united with the Messiah Yeshua will be persecuted.” (2Tim 3:12)
It is what you actually believe that determines how you walk out your faith, “but avoid stupid controversies, genealogies, quarrels and fights about the Torah; because they are worthless and futile.” (Titus 3:9)

Please Note: Absolutely nothing on this website should be taken as anti-Church or anti-Rabbinic. I am not anti-anything or anti-anyone. I am only pro-Torah and pro-Truth (see “Philosophy”), but sometimes the Truth upsets our long-held beliefs. I know it certainly upset mine! For example, see “Why Isn’t My Theology Consistent Throughout the Website?”

Developing a
Systematic Messianic Theology

“The purpose of careful theological formulations is not to put barriers in the way of people who are seeking salvation, but to define clearly the truths upon which genuine [Biblical] faith rests, so that people will not be misled by false doctrines.” [Bowman]

“It must be clearly and unequivocally stated that theology cannot save you. Only faith in Messiah Yeshua can save you. Theology can only give you sound doctrine.” [RLS]

Unless otherwise specified, throughout the Theology section of my website I use the term “Torah” in the wider sense of including the entire body of inspired Scripture: both the Tanakh and the Apostolic Writings. I personally do not consder any other so-called “sacred writings” either inspired by God or authoritative for the Believer’s walk of faith. Thus, I do not consider the Mishnah (the “Oral Torah”) as part of Torah. You should make up your own mind.

[Explanations of rabbinic citations are HERE]

What the Torah Says About
(A Short Summary)

“Shema Yisrael, ADONAI Eloheinu, ADONAI echad …
                Hear, O Israel, ADONAI our God, ADONAI is one.”

Please note: If we were somehow able to clearly and definitively define “God” in terms we could actually understand, He couldn't possibly be the God of the Bible. If HaShem (literally “The Name”) can crate the entire universe from nothing by simply speaking it into existence, He can do anything He wants to, and He can appear in any form that He chooses, and we are forever unable to comprehend the Infinite. Over the span of recorded history, He has appeared to mankind in many forms: as the Angel of ADONAI, as the Captain of ADONAI’s armies, as a burning bush, as smoke, as cloud, as lightening, as thunder, as a pillar of fire, as a Man in a furnace (and others), as a dove, and finally as the Man Yeshua (see “Theophany”). When we discuss the “Persons” of the “Trinity,” it is important to understand that we aren’t even close to the Reality that is HaShem. We are only attaching convenient “handles” to see if we can somehow begin to grasp His glory and His functions as related to humankind.

Old English capital letter TThere is one, and only one, true and living God as declared in the Sh’ma (Deut. 6:4), Who is Echad (one, a compound unity), an indivisible, infinite, and intelligent Spirit Who is the source of all being and meaning, and Who eternally, simultaneously, and distinctly exists as God the Father (HaAv or Abba), God the Son (HaBen Yeshua), and God the Holy Spirit (Ruach HaKodesh), indivisibly one in essence and attributes, yet three in distinct “Person,” work, and purpose; each of Whom possess all the attributes of absolute Deity and is indivisible, infinite, eternal, unchangeable, omnipresent, omnipotent, omniscient, personal, and perfect in wisdom, power, holiness, righteousness, justice, goodness, truth, mercy, and love (Isa. 43:10-11; Isa. 48:16-17, Gen. 1:1-2, Exod. 3:6, Prov. 30:4, Eph. 4:4-6).

He is the Creator of heaven and earth, of all living beings, and of everything both visible and invisible (Gen. 1:1-31, Col. 1:15-17). He exists outside of the physical universe that He created and is thus not bound by any of the physical laws of time and space that He created; thus there is nothing within His creation to which He may be accurately compared. His true nature is thus far beyond the ability of the mind of man to adequately or accurately comprehend. Although He is limitless in power, authority, time, matter, and space, He has chosen, in His infinite wisdom, to reveal His nature to humanity in perceivable and comprehensible manners.

R.C. Sproul: Before the Beginning: The Aseity of God

Scripture records God as revealing Himself in the following physical manifestations, as well as others:

 • He walked with our first parents in Gan Eden (the Garden of Eden) in the cool of the day (Gen. 3:8);

 • as fire He declared the covenant with Avraham when He passed between the two halves of the sacrifice (Gen. 15:17);

 • as the form of a man not born of a woman He approached Avraham with the two angels (Gen. 18);

 • as a burning bush He spoke to Moshe (Exod. 3:2);

 • as the pillar of cloud and the pillar of fire He led the children of Israel through the wilderness (Exod. 13:21-22, el al);

 • as the Sh'khinah He inhabited the Tabernacle and the Temple (Exod. 40:34-35, 2Chron. 5:11-14);

 • He appeared in Babylon as the fourth Man in the furnace (Dan. 3:25);

 • as the promised Messiah He became a Man made of flesh and born of a woman (Isa. 7:14, Gal. 4:4; John 1:1-3,14).

Although there are numerous examples of God revealing Himself to humanity in various ways and forms, of all those many ways and forms, He has chosen to refer to Himself in the following primary contexts: as the Father (HaAv), as the Son (HaBen) Yeshua, and as Ruach HaKodesh (the Holy Spirit/Breath). What makes these primary contexts important is not only the fact that God used these forms to reveal Himself to humanity, but in doing so, He refers to Himself in these primary contexts as the one and only true and living God.

We therefore believe and teach that Abba is all the fullness of God invisible (John 1:18); that HaBen is all the fullness of God manifested (John 1:14-18)[1]; and that Ruach HaKodesh is all the fullness of God acting immediately upon the creature (Gen. 1:2, 1Cor. 2:9-10).[2]

That God refers to Himself in these three primary contexts can in no way can be said to imply that there are three separate and distinct Gods, as Scripture makes it abundantly clear that there is but one, and only one, true and living God.

God and His Word are eternal and unchangeable. That is to say that He, His Will, and His Word have always been, and will always be, the same (Mal. 3:6, Heb. 13:8; Matt. 5:18; Matt. 24:35; John 1:1-3,14). By referring to God as three Divine “Persons” we are better able to understand the various ways that the Scriptures describe His working out His plan for His creation, and to understand the relationships within God Himself as HaAv, HaBen, and Ruach HaKodesh. For example: Yeshua declared that no man has seen God at any time except as the Son has revealed Him; Yeshua declared that He always did the work of His Father; Yeshua declared that only the Father knows the time of the Son’s return to earth; Yeshua said that after His departure He would send Ruach HaKodesh as the Comforter; in another place Yeshua said that after His departure His Father would send Ruach HaKodesh; the Son is said to be seated in the heavenlies at the right hand of the Father; in preparation for His earthly priesthood, Yeshua was immersed while the Father declared Him to be the Son and Ruach HaKodesh descended upon Him in the form of a dove. (Other examples will be provided in our in-depth discussions to follow).

As to the “office work” of God, HaAv decrees the will of God, HaBen declares the will of God, and Ruach HaKodesh implements the will of God.

The Scriptures plainly teach that God is an indivisible compound unity:

Sh'ma, Yisra'el! ADONAI Eloheinu, ADONAI echad [Hear, Isra'el! ADONAI our God, ADONAI is one]; (Deut. 6:4)

Yeshua confirmed (Mark 12:28-31) that this is the most important mitzvah (comnmandment) in the Torah. The Hebrew word echad (one) denotes a compound unity, such as one bunch of grapes, one congregation of Believers, or that a man and woman shall become one flesh. Had God chosen to delare himself a singularity, He would have used the Hebrew word yachiyd, [“Take your son Isac, your yachiyd son ...” (Gen. 22:2)] One of the most common designations in the Tanakh for God is Elohim, a singular noun that always takes a plural verb when referring to Deity.

At the moment of creation we find God operating and interacting “within” and “among” Himself. God (Elohim), the Spirit of God, and the Word/Yeshua all participated in the creation of the universe. Yet “ADONAI is one (echad).”

In the beginning God [Elohim] created the heavens and the earth. The earth was unformed and void, darkness was on the face of the deep, and the Spirit of God hovered over the surface of the water. (Gen. 1:1-3) … Then God said, “Let us make humankind in our image, in the likeness of ourselves; …” (Gen 1:26) … In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. All things came to be through Him, and without Him nothing made had being. (John 1:13) For by Him [Yeshua] all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities — all things have been created through Him and for Him. (Col. 1:16, NAS)

God is invisible, no one has seen God at any time, yet He manifests Himself in many physical forms.

Yet He has manifested in many physical forms:

But He has revealed Himself to us in the Scriptures in three primary manifestations: there are within the one [Heb. echad] God of the Bible three distinct yet indivisible Persons[3] Who are eternally the same in substance and equal in power, yet eternally distinct in Person and work: God the Father (HaAv), God the Son (HaBen), and God the Holy Spirit (Ruach HaKodesh), each of Whom is infinite, eternal, indivisible, unchangeable, omnipresent, omnipotent, omniscient, personal, and perfect in wisdom, power, holiness, righteousness, justice, goodness, truth, mercy, and love.

God the Father decrees, God the Son declares, God the Holy Spirit enacts.

Why we refer to God as HaShem Wikipedia: “Names of God in Judaism”

  1. That is, HaBen is God made physically manifest in any form. Thus, any and all physical manifestations of God are in the “Person” of HaBen, with the exceptions of the dove form in which Ruach HaKodesh was manifest at Yeshua’s immersion (Luke 3:22, et al) and the tongues of fire at Pentecost (Acts 2:3). [BACK]

  2. Paraphrased from Boardman, cited in The Great Doctrines of the Bible, by William Evans. Chicago: Moody Press, 1912, 1949, p. 28. [BACK]

  3. I use the word “Person” when referring to the Godhead simply because there is no other appropriate English word with which to do so (except, perhaps, “Being” — but that word leaves me cold). While some may object, I have no problem referring to God as a “Person” because throughout the Sacred Text He is described as having all of the attributes of personhood, that is, a self-aware entity that possesses mind, volition, and emotion. Each “Person” of the Godhead is described throughout the entirety of Scripture as being in possession of these characteristics. Go HERE for brief discussion of the “the Tri-Unity” of God. [BACK]

Page originally posted on Thursday, 11 November 2021

Page last updated on Tuesday, 26 September 2023 01:32 PM
(Updates are generally minor formatting or editorial changes.
Major content changes are identified as "Revisions”)

Anxiously awaiting Mashiach’s return

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