To Think About

 Birds gotta swim and fish gotta fly but they don't last long if they try.  (Tom Lehrer)

Be what God called you to be, not what people think you should be.

Uncertainty in Carbon Dating

 

Uncertainty in Carbon Dating

 

There is significant uncertainty in carbon dating. There are many variables that contribute to this uncertainty. 1) The proportions of C-14 in the atmosphere in historic times is unknown. 2) Various plants have differing abilities to exclude significant proportions of the C-14 in their intake. 3) “It’s predicated upon a set of questionable assumptions. We have to assume, for example, that the rate of decay (that is, a 5,730 year half-life) has remained constant throughout the unobservable past. However, there is strong evidence which suggests that radioactive decay may have been greatly accelerated in the unobservable past.¹ We must also assume that the ratio of C-12 to C-14 in the atmosphere has remained constant throughout the unobservable past (so we can know what the ratio was at the time of the specimen’s death). And yet we know that “radiocarbon is forming 28-37% faster than it is decaying,”² which means it hasn’t yet reached equilibrium, which means the ratio is higher today than it was in the unobservable past.

 

We also know that the ratio decreased during the industrial revolution due to the dramatic increase of CO₂ produced by factories. This man-made fluctuation wasn’t a natural occurrence, but it demonstrates the fact that fluctuation is possible and that a period of natural upheaval upon the earth could greatly affect the ratio. Volcanoes spew out CO₂ which could just as effectively decrease the ratio. Specimens which lived and died during a period of intense volcanism would appear older than they really are if they were dated using this technique. The ratio can further be affected by C-14 production rates in the atmosphere, which in turn is affected by the amount of cosmic rays penetrating the earth’s atmosphere. The amount of cosmic rays penetrating the earth’s atmosphere is itself affected by things like the earth’s magnetic field which deflects cosmic rays. Precise measurements taken over the last 140 years have shown a steady decay in the strength of the earth’s magnetic field. This means there’s been a steady increase in radiocarbon production (which would increase the ratio).” 

 

https://www.nde-ed.org/EducationResources/CommunityCollege/Radiography/Physics/carbondating.htm

http://www.allaboutarchaeology.org/carbon-dating.htm

Thoughts On Nimrod

 

If you are willing I would like any comments on the following thought I had. Please feel free to tell me I am stretching things way too far.
 
While in repose I thought about Nimrod, the Tower of Babel and the thinking behind it. The ancients were not stupid and I doubt very much they thought they could actually build a tower tall enough to reach the heaven. If that was what they intended they would have built the tower on a mountain and get a head start. One theory is the tower was intended as a place to worship the heavens. A place to worship the sun, moon and other celestial bodies. Another thought is the tower was intended to be very tall and as a part of a walled city. In this theory heaven worship (astrology) was not mentioned.
 
If we examine Genesis 11:4 (⁴And they said, “Come, let us build ourselves a city, and a tower whose top is in the heavens; let us make a name for ourselves, lest we be scattered abroad over the face of the whole earth.” NKJV) we can get a very good idea of the thinking behind the city and tower. First is their determination to not do what God instructed to be fruitful, multiply and replenish the earth (Genesis 9:1&7). The people determined to stay in one place and defy God. Second  they wanted to make a name for themselves. They wanted to be known throughout history as the people who defied God....and they thought...won. This is the same base sin Satan had, pride, which leads to rebellion against God's instructions. Finally was their direct disobedience by stating they did not want to be scattered over the earth. This shows pride, rebellion and certainly a lack of faith that God would take care of them wherever they were.
 
Along with this came the thought that we have not changed much since the days of Nimrod. The search for life on other planets, the search for evidence of aliens once visiting earth, the hope of some that another worldly race will come and bring peace the world all have their foundation in the same thinking, philosophy, as Nimrod and his followers. This hoping for and looking for an alien presence in the earth is another way to avoid God, following His instructions and certainly having faith in Him. We seem to look for everyone and everything except God.
 
My last thought was look at what happened to Nimrod and his followers. What does that tell us.
 
Again, just my thoughts. Comments welcome and hoped for including you think I am wrong. I never learn without dialog. :-)
  
Genesis 11:3-4
Obadiah 1:4

Predestination & Free Will

 

Predestination & Free Will

 

In Christian theology, election refers to God's choosing of individuals or peoples to be the objects of his grace or to otherwise fulfill his purposes. Most often God's election is associated with his choice of individuals unto salvation. The Calvinist view of election (also known as unconditional election) teaches that in eternity God chose some individuals from the mass of fallen humanity unto salvation without regard to any merit or foreseen faith in them, but solely based on His sovereign intentions.

 

Election and predestination are very similar concepts to the point that the terms can sometimes be used interchangeably. However, there is a difference in the emphasis of the two terms. Election primarily has in view God's sovereign selection, whereas predestination accents the purpose or goal of His election. Scripture clearly teaches both election and predestination; however, there are a variety of views as to who, when, why, and how God does so.

 

Jacobus Arminius disagreed with the Calvinist understanding of election. His view is that of prevenient grace, that is God’s grace that enables mankind to make the choice to believe or not believe. Those that God foresees will believe, obey and endure to the end (as enabled by His grace), are the ones whom He chooses from the beginning for salvation. The choice to be chosen is ultimately based on the individual, not on God, whom they insist wants all to be saved.

 

According to Arminianism, salvation is accomplished through the combined efforts of God (who takes the initiative) and man (who must respond); man’s response being the determining factor. God has provided salvation for everyone, but His provision becomes effective only for those who, of their own free will, choose to cooperate with Him and accept His offer of grace. At the crucial point, man’s will plays a decisive role; thus man, not God, determines who will be recipients of the gift of salvation.

http://www.bible-researcher.com/arminianism.html

 

Arminians use primarily Rom 8:29 ("those whom He foreknew, He also predestined") and 1 Pet 1:1-2 ("chosen according to the foreknowledge of God") to argue that foreknowledge of faith is the basis of election. They also argue from deductive logic based on God's character, and the necessity of free will for man to be morally responsible.

 

For John Calvin (1509-1564), the doctrine of "eternal election" refers to both the predestination of the elect and the reprobate [4].

By predestination we mean the eternal decree of God, by which he determined with himself whatever he wished to happen with regard to every man. All are not created on equal terms, but some are preordained to eternal life, others to eternal damnation; and, accordingly, as each has been created for one or other of these ends, we say that he has been predestinated to life or to death...

 http://www.theopedia.com/election

 

Calvinists use John 15:16, Romans 11:7 and Thess. 5:9 among other scriptures to “prove” their point. My opinion is these Scriptures have been and are presently misunderstood.

 

In John 15:16 (Joh 15:16 You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide, so that whatever you ask the Father in my name, he may give it to you.) Jesus is talking to His apostles. Now the case can be made that He intended this for all believers but in this instance Jesus was talking with, teaching and giving instructions to the apostles He chose for their specific work.

 

In Romans 11:7 What then? Israel failed to obtain what it was seeking. The elect obtained it, but the rest were hardened,) Paul is speaking about Israel, those under the Mosaic Law. Israel was looking for salvation but the majority did not find it. Only the “elect” or those who chose to follow God’s Word found salvation.

 

1 Thess 5:9 For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ,) can be interpreted to meet Calvin’s idea of election and predestination but seems to be much more in line with the idea that God did not create mankind for Hell but, because we chose (and choose) to sin Y__H provided Jesus so we could obtain salvation through His blood.

 

Election, predestination and eternal security all seem to go together. Election says we have no choice about salvation. God chooses who will and will not be saved. If God did not elect a person they are out of luck and will go to hell when they die. Predestination says an “elected” person has their life’s work chosen for them. Again, they have no choice, it is totally and absolutely God’s decision. Eternal security says once a person is saved they can chose to leave but they are saved regardless of their subsequent actions, words or beliefs. When questioned about those who leave their belief in Christ the answer often is “they were never really saved.” This is a judgement we cannot make. It is a convenient, but insufficient and wrong-headed, answer.

 

The doctrine of election would seem to do away with grace and faith. If those to be saved and those to be condemned are chosen by God and they have no say in the matter, where is the grace? How does faith operate if there is no choice? Why have faith if a person is condemned before they are born? Finally, and perhaps most important, why did Christ come, die on the cross and resurrect if who is saved depends only on Y__H and individuals have no choice in the matter.

 

Now we come to the matter of God knowing everything and does that mean free will is no longer valid. It does not mean that at all. A few examples will clearly show this to be the case. I know the sun will come up tomorrow. My knowing that has no effect on the sun rising tomorrow. My knowledge neither causes it to happen or prevents it from happening. I give a small child a choice between ice cream and Brussel sprouts. I know which the child will pick, the ice cream. My knowing that did not cause the child to pick the ice cream, the child picked it of their own free will. Because God knows our choice does not mean He bypassed our decision making, our free will. No matter what choice we freely make, it can be known by God, and His knowing it doesn't mean we aren't making a free choice.

https://carm.org/if-god-knows-our-free-will-choices-do-we-still-have-free-will

 

My final thought is Calvin’s doctrine of election is not Biblically sound and, in fact, is diametrically opposed to many scriptures: John 1:16; Acts 15:11; Romans 5:21; etc.

MASHIACH

 

Mashiach is a title for Yeshua HaMashiach, the Saviour of the world. In the Old Testament, YHVH told how He would send the Mashiach to rescue His people, to make everything right and to destroy evil. The Jews looked forward to the arrival of this Jewish hero but rejected Yeshua HaMashiach because they expected someone different. Instead of a soldier, Yeshua was a servant. Instead of being a mighty King, Yeshua died on a cross. The Jews did not recognize YHVH's plan for Yeshua as the Mashiach, but Yeshua still saved those who believed in Him by His death on the cross. He came back from the dead and now rules in heaven above.

THE MEANING OF MASHIACH
The title of Mashiach came from the Hebrew language and means "Anointed One." Mashiach refers to an individual who is set apart to serve YHVH. This person would be anointed with oil; a common practice that involved pouring oil over a person's head. Priests were regularly anointed with oil as a symbol of their right to serve at YHVH's Altar (Leviticus 4:3). Samuel anointed Saul and David to signify their selection as king. All Hebrew kings were then anointed before assuming their positions of royal leadership. The kings were considered to be the Lord's special leaders (1 Samuel 12:14; 2 Samuel 19:21).
These ceremonies introduced the idea of a Mashiach; a special person set apart in YHVH's service. Several prophecies also described a specific Mashiach, which helped to fuel people's anticipation of the ultimate Anointed One. A statement still found in many Hebrew prayer books is this: "I believe with a perfect heart that the Mashiach will come; and although His coming be delayed, I will still wait patiently for His speedy appearance." Although we believe that the Mashiach has already come to earth in the person of Yeshua HaMashiach, we should also eagerly look forward to His second appearance. We too, should be patient and eager for His arrival-this time as King of kings.

MASHIACH IN THE OLD TESTAMENT
Prophets foretold that David's kingdom would endure to the end of time (2 Samuel 7:16); David's descendants would enjoy a never-ending reign on the earth (22:48-51; Jeremiah 33). This idea of an ongoing political reign is the one that most Jews hold with regard to the Mashiach (compare with Acts 1:6). However, Orthodox rabbis have traditionally disagreed about the Mashiach's Ministry. At one time, the rabbis applied no less than 456 passages of Scripture to His person and salvation. Their writings show their pre-occupation with the Mashiach. A particular writing called, Sanhedrin (Babylonian Talmud), states that the world was created for the Mashiach and that all the prophets prophesied of His days. By and large however, Orthodox Jews still retain a timeworn belief in the Mashiach's physical reign in Jerusalem, the rebuilding of the temple and the re-establishment of the priests and the offerings and sacrifices. They believe these signs will accompany the Mashiach. Later Judaism described the Mashiach as someone who will reign at the end of time. In fact, modern Jewish thought has largely traded the traditional notion of a literal or personal Mashiach for a Messianic age that will come at the end of time. Popular liberal Judaism believes the world ultimately will be perfected through the influence of Jewish ideals like justice and compassion. Of course, this conviction puts too much stock in humanity's ability to save itself and it lacks scriptural support. The Bible teaches about our need for YHVH's grace in spite of our good intentions. Compassion is a powerful principle, but it will never bring anyone salvation. Justice is sorely needed in our world, but only YHVH could establish infinite justice through Yeshua's death; the ultimate sacrifice for sins. While the Mashiach's origin was linked firmly to the house of David (2 Samuel 7:14; Hosea 3:5), the promise of a Mashiach was given long before David lived. In fact, the hope for the Mashiach was mentioned at the very beginning of the world. Addressed to Satan, Genesis 3:15 declares that YHVH will place hostility between the serpent and the woman until, in the fullness of time, the "seed" of the woman inflicts a fatal blow to the head of the serpent. Who is this seed; child who will destroy Satan's power? The Mashiach Himself.

THE MASHIACH IN PROPHECY
Each prophecy in the Bible casts more light on the subject of the Mashiach. Consider the following prophecies:

1.     Mashiach is to be born of a woman (Genesis 3:15)

2.     Through the line of Shem (Genesis 9:26) and specifically through Abraham (22:18).

3.     Yet even as late as Genesis 22:18, the "seed" is not clearly presented as a person, since zerah (seed) may indicate a singular or plural object. Still less apparent in these early stages of Messianic Prophecy is the nature of the "bruising" that is to occur. Yet the idea of the Mashiach being crushed for sin is undoubtedly expressed in Genesis, as is the violence associated with that act.

4.     Chief among the Messianic Prophets, Isaiah gives full range to the emerging idea that the Anointed One must endure extensive suffering (Isaiah 53:1). Under the figure "the Servant of the Lord," four "servant songs" delineate the mission of the future deliverer (42:1-7; 49:1-9; 50:4-11; 52:13-53:12). While it is true that Isaiah does not explicitly link the title Mashiach with the Servant of the Lord, it is a reasonable conclusion based on the evidence:

5.     Both figures are uniquely anointed (Isaiah 61:1); each brings light to the Gentiles (55:4; compare with 49:6); neither is pretentious in His first appearance (7:14-15; 11:1; compare with 42:3; 53:1); and the title of Davidic "branch" rests upon them both (11:1-4). Equally significant are the common traits of humility and honour (49:7; 52:13-15).

6.     Jewish scholars who study the early Christian era in the Aramaic Targum paraphrase Isaiah 42:1, "Behold my Servant Mashiach" and begin Isaiah 53, "Behold my Servant Mashiach will prosper." While a ruler like Cyrus may be spoken of as "anointed," he does not play a role in salvation (45:1-5). Israel, although chosen and loved by YHVH (41:8), is ill-equipped to be the Mashiach (42:18). The collapse of David's dynasty points to Israel's need for healing from their disobedience (Exodus 33:5; Hosea 4:1).

The Old Testament's history presents Israel's comprehensive moral failure as a portrait of our own lives. Israel's problem is our own problem. Making a covenant or personal promise with a Saviour and sovereign Lord is Israel's only hope (Jeremiah 31:31-34). The Mashiach's arrival into the history of humanity is recorded in the strange promise of a shoot from the stump of Jesse's fallen tree (Isaiah 9:2; 11:1). This prophetic language is another way of describing the Mashiach's family line; all the way from David's father Jesse, to HaMashiach Himself.

THE MASHIACH AS A SUFFERING SERVANT
Scripture brings together seemingly unrelated ideas like servant-hood and lowliness with royalty (Zechariah 9:9). Jews had no problem accepting the Mashiach's roles of Priest and King (Psalm 110:1-4). However, a suffering Priest-King is far less obvious and far less palatable. Some among the Talmudic writers apparently recognized the likelihood that the Mashiach would have to suffer. In the Babylonian Talmud, the Mashiach is said to bear sicknesses and pain. Among the prayers for the Day of Atonement are the words of Eleazar Ben Qalir (from perhaps as late as AD 1000): "Our righteous Mashiach has departed from us; we are horror-stricken and there is none to justify us. Our iniquities and the yoke of our transgressions He carries and is wounded for our transgressions. He bears on His shoulders our sins to find pardon for our iniquities. May we be healed by His stripes." In a similar vein, Rabbi Eliyya de Vidas writes, "The meaning of 'He was wounded for our transgressions, bruised for our iniquities,' is that since the Mashiach bears our iniquities, which produce the effect of His being bruised, it follows that whosoever will not admit that the Mashiach thus suffers for our iniquities must endure and suffer for them Himself." However, no one would have imagined that the Mashiach would accomplish His work of salvation through His own death (compare to Isaiah 53:12). Rabbis were unsuccessful in trying to tie together the idea of humiliation and exaltation to their own satisfaction. As a result, some rabbis hypothesized that YHVH would send a Mashiach to suffer as well as a Mashiach to reign. However, Scripture teaches that the Mashiach's terrible suffering is a necessary step toward infinite glory. He is pictured not only as a great King (52:13; 53:12) but also as humble (53:2), humiliated (52:14) and rejected (53:3). He bears the consequences of mankind's rebellion (53:5-6). Yet He is raised up to intercede for and richly bless His people (53:12). The Mashiach, having accomplished the full obedience that Adam and Israel failed to achieve, will bring Israel and the nations back to YHVH (42:18-19; 49:3, 6).

THE WORK OF THE MASHIACH
The book of Daniel is unique in that it boldly speaks of "Mashiach the Prince" (Daniel 9:25), identifies Him as the "Son of Man" (7:13) and says He suffers (9:26). The "cutting off" or death of the Mashiach is His work of Atonement (9:24). He acts as a substitute for sinful humanity and pays the penalty for their sin. This principle is called the doctrine of substitutionary Atonement and it is the only doctrine of Atonement found in the Bible (compare to Leviticus 17:11). Israel understood that the Mashiach would live a sinless life. Despite His innocence, He would endure the consequences or penalty, for sin (compare to Numbers 14:33) for the entire world. Although we deserved sin and death for our sin (Romans 6:23), Yeshua HaMashiach, paid the penalty by His death on the cross. We escaped certain death and eternal separation from YHVH because of His willingness to love us and bring us back to YHVH. Psalm 22:1 records the plaintive cry of the Mashiach as He not only bears the penalty for the world's sin (compare to Matthew 27:46), but He becomes sin on behalf of His people (2 Corinthians 5:21). His cry, "My God," indicates an intimate relationship between a Father and a Son that cannot be broken. Once again, we see the Mashiach humiliated on the cross prior to His resurrection (Psalm 22:27). In the so-called "royal psalms" (2; 72; 110), the Mashiach is a Priestly Intercessor Who is also ordained to function as Monarch and Judge. Jeremiah takes the idea a step further: the Mashiach, YHVH's righteous branch, becomes "the Lord our Righteousness." Under the Law, no one could be crucified who was not guilty of sin (Deuteronomy 21:22). However, HaMashiach made a scandal of the Law because He was the most righteous One who ever lived (Deuteronomy 21:23; Galatians 3:13). More than forgiven, believers are now deemed righteous in Him (Jeremiah 23:5-6).While the birthplace of the Mashiach was well established (Micah 5:2), the fact that He was indeed YHVH was hotly contested. Although few in ancient Israel disputed the belief in a superhuman Mashiach, who would have guessed that the Mashiach would be "YHVH with us" in the fullest sense of the expression (compare to Hebrews 1:3)? However, this is the major distinction of Christianity. In other world religions, humanity is reaching toward YHVH through penance and ritual. YHVH remains an elusive higher being. In Christianity however, YHVH initiates a personal relationship with humanity; coming to us in the form of Yeshua HaMashiach, His Son.

MASHIACH IN THE NEW TESTAMENT
The New Testament writers show how Yeshua fulfilled the prophecies that the Mashiach would be the child of supernatural origins (Isaiah 7:14; Micah 5:2). He would be YHVH Himself (Isaiah 9:6; Philippians 2:6; Colossians 1:19). Therefore, the Son of YHVH was worthy to receive the worship of all people (Psalm 45:6-7; compare to Hebrews 1:8-9). The Jews of first-century Palestine knew that the Messianic promise would be fulfilled in the coming of one like Moses (Deuteronomy 18:18). In fact, Yeshua and Moses have a lot in common. Both served as mediators between YHVH and His people and each marked the beginning of new phases of spiritual life. Consider the following similarities:

1.     Both are miraculously spared in infancy (Exodus 2 ; Matthew 2:13-23)

2.     Both renounce a royal court for the sake of serving the people of YHVH (Philippians 2:5-8; Hebrews 11:24-28)

3.     Both exhibit intense compassion for others (Numbers 27:17; Matthew 9:36)

4.     Both commune "face to face" with YHVH (Exodus 34:29-30; 2 Corinthians 3:7)

5.     Each mediates a covenant of redemption (Deuteronomy 29:1; Hebrews 8:6-7)

Despite their similarities, as Martin Luther observes, "HaMashiach is no Moses." Moses is but a household servant; the Mashiach is the Maker and Master of all things (Hebrews 3:3-6; compare to John 1:1-2, 18).

THE MASHIACH'S GENEALOGY
Family genealogy is important in Scripture. Rabbis agreed upon the absolute necessity that the Mashiach come from the line of David based on Hosea 3:5 and Jeremiah 30:9. The angel is quick to announce the correct lineage for Yeshua (Luke 1:32-33; compare to 2:4; Matthew 1:1-17). In Luke, like Matthew, the genealogy defines the exclusive, kingly descent of Yeshua, proving He is the Mashiach (Luke 3:23-38). Although variations occur between the two genealogies, there is enough common ground to validate Yeshua's ancestry within the unique Messianic stock.

YESHUA AS THE MASHIACH
Yeshua brought attention to the Messianic focus of Scripture (John 5:46; 8:56). To make His point, Yeshua acknowledged Himself to be the HaMashiach on numerous occasions. He accepted the title from blind Bartimaeus (Mark 10:46-48), from the crowds when He entered Jerusalem (Matthew 21:9), from the children at the temple (21:15) and in other contexts as well (16:16-18; Mark 14:61-62; Luke 4:21; John 4:25-26). Nonetheless, He warned His disciples not to broadcast His mighty acts as Mashiach prior to His resurrection (Matthew 17:9; compare to Luke 9:20-21). Yeshua realized most Jews falsely believed the Mashiach's role was that of a political liberator. As a result, Yeshua actually avoided use of that term and preferred to identify Himself as "the Son of Man." It was by no means assumed that both designations referred to the same person (compare to Mark 14:61-62). Borrowing essentially from Daniel's vision of a heavenly conqueror (Daniel 7:13-14), Yeshua consistently used this less familiar title and worked to fill it with the true character and mission of the Mashiach. Yeshua's teaching in this regard enabled His disciples to reject their preconceived notions of what the Mashiach would do (Matthew 16:21-23). In the fullness of time, the disciples would realize He was not only the Mashiach but also the very theme of the entire Old Testament (Matthew 5:17; Luke 24:27, Matthew 44:1; John 5:39; compare to Hebrews 10:7). When we study YHVH's Word, YHVH reveals how Yeshua HaMashiach's person, nature and ministry is connected throughout the Old and New Testaments. YHVH did not design the testaments as plan A and plan B. Everything that is recorded in the Bible somehow points to Yeshua HaMashiach's role in salvation. Yeshua expounded the Scriptures beginning with the Torah; the first five books of the Bible (Luke 24:27). However, He did so as the living YHVH Himself! He was after all, the Word made flesh (John 1:14, 18). Consider some of the following Messianic references and explanations:

1.     Psalm 2; 16; 22; 40; 110

2.     Isaiah 7:14; 9:6; 11:1; 40:10-11; 50:6; Isaiah 52:13-53:12; 61:1; 63:1-6

3.     Jeremiah 23:5-6; 33:14-16

4.     Ezekiel 34:23; 37:25

5.     Daniel 9:24-27

6.     Hosea 11:1

7.     Micah 5:2

8.     Zechariah 9:9; 11:13; 12:10; 13:7

9.     Malachi 3:1; Malachi 4:2.

 

All four authors of the gospels; Matthew, Mark, Luke and John; write their conviction that Yeshua was indeed the Mashiach (Matthew 1:1; Mark 1:1; Luke 24:26; John 20:31). Additional evidence is provided by: Peter at Pentecost, Philip before the Ethiopian eunuch and Apollos in open debate. All of these preachers argue convincingly that Yeshua is the Mashiach (Acts 2:36; 8:35; 28:28). Peter says He was "made" both Lord and HaMashiach (2:36), pointing to His resurrection as proof. Similarly, the apostle Paul speaks of Yeshua's resurrection as a patent declaration of His inalienable right to the title (Romans 1:4). Who else in history before or since, has made such a claim? For an ex-Pharisee and former persecutor of the church, referencing "Yeshua HaMashiach" is no small matter. Yet it is the very heart and soul of Paul's preaching. Nothing is comparable to the glory of the Mashiach; everything pales by comparison (Philippians 3:5-10). The Bible calls Yeshua the Holy One, Judge, Righteous One, King, Son of YHVH and Lord, but even this list is incomplete. From cover to cover, the Lord Yeshua HaMashiach is the heart and substance of the covenant through which sinful people may be reconciled to a Holy YHVH (Isaiah 42:6; John 14:6). This is why the gospel is called "the good news." Yeshua is the Mashiach of Israel, YHVH incarnate. Therefore, all should trust in Him, the source of all grace, the only abiding treasure (Matthew 12:21; John 1:16-17; Colossians 2:3). Anointed as prophet, He leads us into all truth (John 6:14; John 7:16); as Priest He intercedes for us (Hebrews 7:21); and as King He reigns over us (Philippians 2:9-10). The blessed Mashiach has come in the person of Yeshua.

HOW DOES THE TITLE OF MASHIACH FIT YESHUA?

YESHUA IS THE SUFFERING SERVANT MASHIACH.
“He was wounded and crushed for our sins. He was beaten that we might have peace. He was whipped and we were healed! All of us have strayed away like sheep. We have left YHVH’s paths to follow our own. Yet the LORD laid on Him the guilt and sins of us all”. (Isaiah 53:5-6) This chapter in Isaiah speaks of the Mashiach Yeshua, who would suffer for the sins of all people. Such a prophecy is astounding! Who would believe that YHVH would choose to save the world through a humble, suffering servant rather than a glorious King? The idea is contrary to human pride and worldly ways. But YHVH often works in ways we don’t expect. The Mashiach’s strength is shown by humility, suffering and mercy.

YESHUA THE MASHIACH FULFILLED THE OLD TESTAMENT SACRIFICIAL SYSTEM.
How could an Old Testament person understand the idea of HaMashiach dying for our sins (our transgressions and iniquities); actually bearing the punishment that we deserved? The sacrifices suggested this idea, but it is one thing to kill a lamb and something quite different to think of YHVH’s chosen servant as that Lamb. But YHVH was pulling aside the curtain of time to let the people of Isaiah’s day look ahead to the suffering of the future Mashiach and the resulting forgiveness made available to all mankind.

YESHUA FULLY MET THE CHARACTER AND ROLE REQUIREMENTS OF THE MASHIACH.
“Lord, now I can die in peace! As you promised me, I have seen the Saviour you have given to all people. He is a light to reveal YHVH to the nations and He is the glory of Your people Israel!” (Luke 2:29-32) The Jews were well acquainted with the Old Testament prophecies that spoke of the Mashiach’s blessings to their nation. They did not always give equal attention to the prophecies saying that he would bring salvation to the entire world, not just the Jews (see, for example, Isaiah 49:6). Many thought that HaMashiach had come to save only His own people. Luke made sure his Greek audience understood that HaMashiach had come to save all who believe, Gentiles as well as Jews.

YESHUA FULLY PERFORMED THE MINISTRY OF THE MASHIACH.
“John’s two disciples found Yeshua and said to Him, ‘John the Baptist sent us to ask, ’Are you the Mashiach we’ve been expecting or should we keep looking for someone else?’ At that very time, He cured many people of their various diseases and He cast out evil spirits and restored sight to the blind. Then he told John’s disciples, ‘Go back to John and tell him what you have seen and heard; the blind see, the lame walk, the lepers are cured, the deaf hear, the dead are raised to life and the Good News is being preached to the poor. And tell him, YHVH blesses those who are not offended by Me.’” (Luke 7:20-23) The proofs listed here for Yeshua’s being the Mashiach are significant. They consist of observable deeds, not theories-actions that Yeshua’s contemporaries saw and reported for us to read today. The prophets had said that the Mashiach would do these very acts (see Isaiah 35:5-6; 61:1). These physical proofs helped John; and will help all of us-to recognize who Yeshua is.

Loving as God’s People

 

Loving as God’s People

Matt 5:43-48

⁴³ “You have heard that it was said, ‘Love your neighbor and hate your enemy.’ ⁴⁴ But I tell you, love your enemies and pray for those who persecute you, ⁴⁵ that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. ⁴⁶ If you love those who love you, what reward will you get? Are not even the tax collectors doing that? ⁴⁷ And if you greet only your own people, what are you doing more than others? Do not even pagans do that? ⁴⁸ Be perfect, therefore, as your heavenly Father is perfect.

 

1 Peter 1:13-16

¹³ Therefore, with minds that are alert and fully sober, set your hope on the grace to be brought to you when Jesus Christ is revealed at his coming. ¹⁴ As obedient children, do not conform to the evil desires you had when you lived in ignorance. ¹⁵ But just as he who called you is holy, so be holy in all you do; ¹⁶ for it is written: “Be holy, because I am holy.”

 

Luke 6:35-36

³⁵ But love your enemies, do good to them, and lend to them without expecting to get anything back. Then your reward will be great, and you will be children of the Most High, because he is kind to the ungrateful and wicked. ³⁶ Be merciful, just as your Father is merciful.

 

Eph. 5:1

Be imitators of God, therefore, as dearly loved children

 

Col 1:28

We proclaim him, admonishing and teaching everyone with all wisdom, so that we may present everyone perfect in Christ.

 

·       Not that men may, or can, or ought to be as perfect in love, as to the degree of it, as God is; that is impossible: the "as" here, is not a note of equality, but of likeness: such, who profess God to be their Father, ought to imitate him, particularly in their love to men. 

·       Jesus presented the sermon the other Israelites.

·       Given the sermon was in an open natural amphitheater there may well have been non-Israelites. How might they have felt about the message Jesus brought?

·       The cultures in the world at that time (much like our time) were not based on love and forgiveness.

·       Jesus’ message of love, forgiveness, putting others first, etc. was very revolutionary for the times.

·       The Romans, Persians, etc. were brutal.

·       The Greeks were egotistical and denigrated most other cultures.

·       Might, power and wealth (which could buy might and power) were seen as the primary movers in that time. It is the same in our time but often denied.

·       What Jesus did was very similar to a person in our day going into a high gang, high violence and high crime area and preaching peace, love and non-violence.

·       Another example might be going to highly placed politicians and preaching wealth and power are far down on the priority list but love, self sacrifice and putting other first are high on the list.

 

Ø  Why would the Israelites have a problem with the message of love Jesus brought?

Ø  Who is our neighbor?

Ø  Who are our enemies?

Ø  Are we in the US truly persecuted?

Ø   Is it difficult to pray for those who persecute us?

Ø  What divisions do we make, perhaps subliminally?

Ø  What divisions do we pass on to our children?

Ø  Should the differences between peoples cause divisions?

LIVE AS GOD’S PEOPLE

 

1 Peter 1 (All)

LIVE AS GOD’S PEOPLE

 

Ø This letter was written about 64AD. This means Peter had been a Christian approximately 30 years.

Ø 1 Peter is thought to be written from “Babylon” and is the first letter Peter wrote (or dictated)

Ø The place name “Babylon” may be a code word for Rome since Rome was the seat of the pagan worship of the day.

Ø This lesson is divided into two parts.

ü Part 1 deals with Praising God. (1 Peter 1: 3-5)

ü Part 2 is preparing ourselves (1 Peter 1:13 – 21)

 

Part 1

Ø Vs. 2 in Peter’s greeting is very important. We often speed over the greetings but here Peter brings in the idea we are sanctified “through the work of the Spirit, for obedience to Jesus Christ and sprinkling by His blood.

ü The Greek meaning of the word sanctify is “to make holy, consecrate, to separate from the world. We are to be set apart from sin in order that we may have intimate fellowship with God and serve Him gladly with praise, reverence and awe.

ü Peter is letting the people know they are set apart for holy use. They are consecrated. They are made holy through the Spirit for obedience to Christ. They are not the same as the rest of the world, they are set aside for God.

ü This is the lead in to the rest of Peter’s comments to them and use. We ARE NOT the same as the rest of the world and should not act like the world. We have a much higher calling and priority.

ü Acts 26:18 make4s it clear sanctification is by faith.

Ø Praise God for our hope (vs. 3)

ü Our hope is in the new birth promised by God the Father through Jesus the Christ.

ü This hope is not earned or deserved but is through love and mercy.

ü We are born into a living, active hope.

ü This birth is even more real than out physical birth and is for eternity. (John 3: 5 - 7)

ü  

Ø Praise God for our inheritance (vs. 4)

ü We are “heirs of God and co-heirs with Christ” (Romans 8:17)

ü 1 Peter 3:9 is quite clear that we are to inherit a blessing and must act accordingly.

Ø Praise God for our safekeeping (vs. 5)

ü We are shielded by God and provided the tools (see the armor of God in Eph. 4) for our safekeeping. God keeps us safe through our faith.

ü Hebrews 2: states “We must pay more careful attention, therefore, to what we have heard, so we do not drift away.” It is our job to listen, study, learn and do.

Ø Vs. 6 – 12 address the troubles the believers are going through at the time. They were being persecuted and were questioning why this was happening. Peter compares the faith that comes trough trials to gold and tells them that faith is much more valuable. Gold can perish but faith will not. Gold fills the pockets but faith saves the person. Gold is for the present faith is for eternity. Peter returns to this a bit later in the letter.

Ø Peter also reminds them that they believe in and love Christ through faith and not sight. That belief brings inexpressible joy and the salvation of our souls.

Ø Peter now makes a connection between the present day believers and the past. He shows that the prophets were serving the believers in Christ. Their work was to prepare for the coming of the Christ. He also notes that even the angels were not allowed to look into these things. We are a very privileged people.

 

Part 2

Ø This section starts with the word “therefore” meaning it is the logical extension of what was just said.

Ø Call to Holiness (vs. 13 – 16)

ü Peter is adamant in vs. 13 that we must prepare our minds for action. We must have self-control. We are to be serious, thoughtful and not careless or facetious, certainly not about the things of God.

ü Most of the people receiving this letter had been pagans before they heard the Gospel and became believers. In their ignorance they fashioned their lives according to their natural desires and the desires of the world. As believers they are called to fashion themselves as obedient children of God.

ü Although we consider the U.S. to be a Christian country we often fashion ourselves after our own desires and the desires and priorities of the world. We go to church and then may or may not act as obedient children throughout our daily lives. The early Christians had the same problem and Peter (as well as Paul) warns us about this problem. They never said it would be easy.

ü Vs. 16 is very hard for us. “Be holy because I am holy.” There is no equivocation here. Peter takes us back to the words of Christ related in Matthew 5:48 “Be perfect as the Father in Heaven is perfect.” Peter expands on this in 2 Peter 3:11 - 14 where he says “Since then everything will be destroyed in this way, what kind of people ought you to be? You ought to live holy and Godly lives as you look forward to the day of God and speed it coming…..So then, dear friends, since you are looking forward to this, make every effort to be found spotless, blameless and at peace with Him.”

ü We are not told to try to be holy but rater to be holy. We can make all the excuses and equivocations we want, but the Word still stands. The great news is God, through Jesus, has given us grace for the forgiveness of our sins and the tools to overcome the temptations of the world and our flesh.

 

Ø Call to Reverence (vs. 17 – 21)

ü This section takes us back to Ecc 12:13 “Fear God and keep His commandments, for this is the whole duty of man.”

ü We do not need to hide from God as did Adam and Eve. We do have true moral guilt, but we also have true forgiveness through Christ. We cannot deny the guilt (as much as we may want to) but we certainly should not deny the grace and forgiveness.

ü Our duty is to give God and call on God in an attitude of awe and reverence and praise.

ü God judges us impartially. He does not judge based on looks, position, profession, ethnic group or other criteria man uses. God judges fairly and impartially based on our individual decisions and actions.

ü The first evaluation is did we accept Christ as our Savior. If the answer to that is no then not a lot else matters. We can be very moral but moral actions are not what saves us. We are saved by grace through Christ. Without accepting Christ there can be no forgiveness.

ü Vs. 18 – 19  are interesting considering our culture today. Peter is very clear that salvation does not come through perishable things, including money. Believers are redeemed only by the blood of Christ.

ü Our culture is fixed on money and perishable things as the way to be somebody or achieve success. Many of the reality shows push money, position and putting work and achieving wealth as the highest priority.

ü People do all manner of unfortunate and demeaning things to be the “winner.” Peter is quite clear that these things are emptiness, just as the lifestyle handed down to the pagans in his day was empty.

ü Again, the only salvation comes through the blood of Christ and the highest priority is given to us in Ecc. 12:13

ü In vs. 20 Peter echoes John 1:1 - 2 “In the beginning was the Word and the Word was with God and the Word was God. He was with God in the beginning.” Peter shows that God’s plan for the salvation of man was revealed in these last times. Using the term “last times” is appropriate since, with the death and resurrection of Christ, we are in the last time, however long it takes.

ü  The people Peter wrote to in that time had forsaken their old imaginary gods for Jesus the Christ. I am not sure, we have done the same today.

ü Vs. 22 reminds the reader that we are purified by obeying the Truth (the Word of God) and that brings sincere love for the brothers and sisters in the Lord. That love is to be sincere, deep and true (from the heart) not just a show.

ü Peter also reminds us the second birth is not like the first (natural) birth temporary, but is imperishable. John 3:5 – 7 is quite clear that the first birth is a natural birth (water birth) but the second is a spiritual birth.

ü To end this first part of the letter Peter makes a point to remind us that men and their glory are all temporary. Regardless of what men do, it will pass away but the Word of God is forever.