It has been presumed that the Israelites defeated seven major powers or nations in the land of Canaan before they could possess it, but is this really the case? There were certainly military battles in which the 12 tribes were successful, for the most part, but they did not utterly defeat or drive out all the inhabitants of the land as they were supposed to. In fact, some of these very nations were left intact to test Israel, whether they would follow God’s Law or not.
Genesis 15: 18-21
On the same day the LORD made a covenant with Abram, saying, “To your descendants I have given [will give??] this land, from the river of Egypt to the great river, the River Euphrates- the Kenites (Cp. Judges 4: 11), Kenezzites, Kadmonites, Hittites [Hivites-Cp. 34: 2a??], Perizzites, Rephaim [Cp. 14: 5b; in Ashteroth Karnaim], Amorites, Canaanites, Girgashites, and the Jebusites.
Exodus 23: 23
For My Angel will go before you and bring you in to the Amorites and the Hittites and the Perizzites and the Canaanites and the Hivites and the Jebusites; and I will cut them off.
NOTE: SEE Joshua 11: 3.
Deuteronomy 7: 1
When the LORD your God brings you into the land which you go to possess, and has cast out many nations before you, the Hittites and the Girgashites and the Amorites and the Canaanites and the Perizzites and the Hivites and the Jebusites, seven nations greater and mightier than you.
Joshua 24: 11
Then you went over the Jordan and came to Jericho. And the men of Jericho fought against you- also the Amorites, the Perizzites, the Canaanites, the Hittites, the Girgashites, the Hivites, and the Jebusites. But I delivered them into your hand.
Judges 1: 8
Now the children of Judah fought against Jerusalem [the Jebusites??] and took it; they struck it with the edge of the sword and set the city on fire.
1: 9-11
And afterward the children of Judah went down to fight against the Canaanites who dwelt in the mountains, in the South [NEGEB], and in the lowland [Valley or plains??]. Then Judah went against the Canaanites who dwelt in Hebron (now the name of Hebron was formerly Kirjath Arba.) And they killed Sheshai, Ahiman, and Talmai. From there they went against the inhabitants of Debir. (The name of Debir was formerly Kirjath Sepher.)
1: 17
And Judah went with his brother Simeon, and they attacked the Canaanites who inhabited Zephath, and utterly destroyed it. So the name of the city was called Hormah. Also Judah took Gaza with its territory, Ashkelon with its territory, and Ekron with its territory.
1: 19
So the LORD was with Judah. And they drove out the mountaineers [who were they??] but they could not drive out the inhabitants of the lowlands, because they had chariots of iron.
1: 21
But the children of Benjamin did not drive out the Jebusites who inhabited Jerusalem; so the Jebusites dwell with the children of Benjamin in Jerusalem to this day (Cp. Joshua 15: 63).
1: 27
However, Manasseh did not drive out the inhabitants of Beth Shean and its villages, or Taanach and its villages, or the inhabitants of Dor and its villages, or the inhabitants of Ibleam and its villages, or the inhabitants of Megiddo and its villages; for the Canaanites were determined to dwell in the land.
1: 29
Nor did Ephraim drive out the Canaanites who dwelt in Gezer; so the Canaanites dwelt in Gezer among them [to this day??].
1: 30
Nor did Ephraim drive out the inhabitants of Kitron or the inhabitants of Nahalol; so the Canaanites dwelt among them, and were put under tribute.
1: 31-32
Nor did Asher drive out the inhabitants of Acco or the inhabitants of Sidon, or of Ahlab, Achzib, Helbah, Aphik, or Rehob. So the Asherites dwelt among the Canaanites, the inhabitants of the land; for they did not drive them out.
1: 33
Nor did Naphtali drive out the inhabitants of Beth Shemesh of the inhabitants of Beth Anath; but they dwell among the Canaanites, the inhabitants of the land. Nevertheless the inhabitants of Beth Shemesh and Beth Anath were put under tribute to them.
1: 34-36
And the Amorites forced the children of Dan into the mountains, for they would not allow them to come down to the valley. And the Amorites were determined to dwell in Mount Heres, in Aijalon, and in Shaalbim; yet when the strength of the house of Joseph [not Dan??] increased, they were put under tribute. Now the boundary of the Amorites was from the Ascent of Akrabbim, from Sela, and upward.
*3: 1a, 3*
Now these are the nations which the LORD left, that He might test [prove] Israel by them, namely, five lords of the Philistines, all the Canaanites, the Sidonians, and the Hivites who dwell in Mount Lebanon, from Mount Baal Hermon to the entrance of Hamath (Cp. Joshua 13: 1-6).
3: 5-6
Thus the children of Israel dwelt among the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites. And they took their daughters to be wives, and gave their daughters to their sons; and they served their gods (Cp. Ezra 9: 1-2).
2 Chronicles 8: 7-8
All the people who were left of the Hittites, Amorites, Perizzites, Hivites, and Jebusites, who were not of Israel- that is, their descendants who were left in the land after them, whom the children of Israel did not destroy- from these Solomon raised forced labor, as it is to this day.
2 Kings 23: 27
And the LORD said, “I will also remove Judah from my sight, as I have removed Israel, and will cast off this city Jerusalem which I have chosen, and the house of which I said, ‘My name shall be there.’ “
NOTE: Due to Israel's continual rebellion and idolatry the LORD caused them to be removed as captives of war, first the 10 Northern tribes into Assyria and then the 2 remaining Southern tribes of Judah and Benjamin are taken to Babylon from the very land that He promised them as an inheritance.
Acts 13: 19
And when He [God] had destroyed “seven” nations in the land of Canaan, He distributed their land to them by allotment (Cp. Deuteronomy 7: 1).
To reiterate: Rav Shaul’s [Apostle Paul] discourse at the Pisidian Antioch synagogue, although symbolically meaningful [the number “seven”], nonetheless the Scriptures [TANAKH] do not reveal those specific nations were completely driven out before the Israelites but on the contrary, lived among them and their children intermarried; proving to be snare throughout their generations.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
July 8, 2010
pbks@hotmail.com
Monday, July 12, 2010
Wednesday, June 16, 2010
Glimpses into some Biblical events Timelines
When reading or studying the Holy Scriptures the placement of certain verses in the text is often not considered as to whether or not it is in correct chronological sequence. Usually a passage is read as though it naturally flows effortlessly from one theme to another in an unbroken divine ordering, but is this necessarily the case? The chapters, verses, captions, and subject titles in the TANAKH [Jewish Bible] are placed there by the redactors, translators, scribes, scholars and editors for convenience; and the choices are quite arbitrary, although not without some very good or nearly brilliant reasoning, considering that these editions vary from one version to another. The original Torah scroll had no punctuation marks, vowels, paragraph breaks, notes or vertical columns. The following citations will be commented upon as far as where they fit within the context or body (“corpus”) of their respective narratives.
The Book of DEUTERONOMY
*29: 27*
Therefore, the anger of the LORD burned against that land [Judah or Israel??], to bring upon it every curse which is written in this book; and the LORD uprooted them from their land in anger and in fury and in great wrath, and cast them into another land, as it is this day.
NOTE: Very significant because the TORAH [GENESIS-DEUTERONOMY] is considered to be contemporary during the time of Moses, but this particular passage seems to suggest a later period for the writing during or after the Babylonian captivity [KEY: “As it is this day”] (SEE BELOW).
2 Kings 23: 26-27
Nevertheless, the LORD did not turn from His great wrath, with which his anger was aroused against Judah, because of all the provocations with which Manasseh had provoked Him. And the LORD said, “I will also remove Judah from My sight, as I have removed Israel, and will cast off this city Jerusalem which I have chosen, and the house [Temple] of which I said, ‘My Name shall be there.’ ”
24: 2-4b, 20a
And the LORD sent against him raiding bands of Chaldeans, bands of Syrians, bands of Moabites, and bands of the people of Ammon; He sent them against Judah to destroy it, according to the word of the LORD which He had spoken by His servants the prophets. Surely at the command of the LORD this came upon Judah, to remove them from His sight because of the sins of Manasseh, according to all that he had done; for he had filled Jerusalem with innocent blood, which the LORD would not pardon [forgive]. For because of the anger of the LORD this happened in Jerusalem and Judah, that He finally cast them from His presence (Cp. Deuteronomy 29: 27).
The Book of JUDGES
*1: 8*
Now the children of Judah fought against Jerusalem [the Jebusites??] and took it; they struck it with the edge of the sword and set the city on fire.
1: 21
But the children of Benjamin did not drive out the Jebusites who inhabited Jerusalem; so the Jebusites dwell with the children of Benjamin in Jerusalem to this day (Cp. Joshua 15: 63).
NOTE: But the children of Judah defeated them [the Jebusites] and set the city on fire (verse 8), so did the tribe of Judah later vacate Jerusalem and the Jebusites repopulated Jerusalem and became too entrenched for the Benjamites to rout them, and so the Jebusites became assimilated into the tribe of Benjamin, or at the very least, some of their practices were introduced into the Hebrew social and religious culture. It would seem that a lot must have happened during these intervening thirteen verses.
*1: 16a* {FREEBIE}
The descendants of the Kenite, Moses’ father [‘brother’]-in-law (??).
NOTE: Moses’ father-in-law was Midianite (Cp. Exodus 2: 16, 18; 3: 1; Numbers 10: 29). Reuel or Jethro supposedly didn’t have a son, only 7 daughters (Cp. Exodus 2: 16, 20). Numbers 10: 29, states that Hobab was the son of Reuel. In Judges 4: 11, it says that Heber the Kenite, of the children of Hobab the father-in-law of Moses.
The Book of 1 SAMUEL
*10: 25a*
Then Samuel explained to the people the behavior of royalty, and wrote it in a book and laid it before the LORD.
NOTE: It would seem that Moses had already done this previously, according to Deuteronomy 17: 14-20.
*27: 6, 8, 10*
So Achish gave him Ziklag that day. Therefore Ziklag [a small settlement on the southern frontier of Philistia between Gaza and Beersheba] has belonged to the kings of Judah to this day. And David and his men went up and raided the Geshurites (a tribe bordering the Philistines on the South; Cp. Joshua 13: 2), the Girzrites [an unknown people living between the Philistines and Egypt], and the Amalekites. For those nations [Geshurites, Girzites, and Amalekites] were the inhabitants of the land [Canaan??] from of old (ancient times), as you go to Shur, even as far as the land of Egypt. Then Achish would say, “Where have you made a raid today?” And David would say, “Against the southern area of Judah, or against the southern area of Jerahmeelites, or against the southern area of the Kenites.” (Cp. 1 Samuel 30: 29b)
NOTE: Ziklag already belonging to a succession of Judean Kings [KEY: “To this day”] would pinpoint this writing to a later time period than what this passage introduces with King David, since he was the first King of Judah.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
June 15, 2010
pbks@hotmail.com
The Book of DEUTERONOMY
*29: 27*
Therefore, the anger of the LORD burned against that land [Judah or Israel??], to bring upon it every curse which is written in this book; and the LORD uprooted them from their land in anger and in fury and in great wrath, and cast them into another land, as it is this day.
NOTE: Very significant because the TORAH [GENESIS-DEUTERONOMY] is considered to be contemporary during the time of Moses, but this particular passage seems to suggest a later period for the writing during or after the Babylonian captivity [KEY: “As it is this day”] (SEE BELOW).
2 Kings 23: 26-27
Nevertheless, the LORD did not turn from His great wrath, with which his anger was aroused against Judah, because of all the provocations with which Manasseh had provoked Him. And the LORD said, “I will also remove Judah from My sight, as I have removed Israel, and will cast off this city Jerusalem which I have chosen, and the house [Temple] of which I said, ‘My Name shall be there.’ ”
24: 2-4b, 20a
And the LORD sent against him raiding bands of Chaldeans, bands of Syrians, bands of Moabites, and bands of the people of Ammon; He sent them against Judah to destroy it, according to the word of the LORD which He had spoken by His servants the prophets. Surely at the command of the LORD this came upon Judah, to remove them from His sight because of the sins of Manasseh, according to all that he had done; for he had filled Jerusalem with innocent blood, which the LORD would not pardon [forgive]. For because of the anger of the LORD this happened in Jerusalem and Judah, that He finally cast them from His presence (Cp. Deuteronomy 29: 27).
The Book of JUDGES
*1: 8*
Now the children of Judah fought against Jerusalem [the Jebusites??] and took it; they struck it with the edge of the sword and set the city on fire.
1: 21
But the children of Benjamin did not drive out the Jebusites who inhabited Jerusalem; so the Jebusites dwell with the children of Benjamin in Jerusalem to this day (Cp. Joshua 15: 63).
NOTE: But the children of Judah defeated them [the Jebusites] and set the city on fire (verse 8), so did the tribe of Judah later vacate Jerusalem and the Jebusites repopulated Jerusalem and became too entrenched for the Benjamites to rout them, and so the Jebusites became assimilated into the tribe of Benjamin, or at the very least, some of their practices were introduced into the Hebrew social and religious culture. It would seem that a lot must have happened during these intervening thirteen verses.
*1: 16a* {FREEBIE}
The descendants of the Kenite, Moses’ father [‘brother’]-in-law (??).
NOTE: Moses’ father-in-law was Midianite (Cp. Exodus 2: 16, 18; 3: 1; Numbers 10: 29). Reuel or Jethro supposedly didn’t have a son, only 7 daughters (Cp. Exodus 2: 16, 20). Numbers 10: 29, states that Hobab was the son of Reuel. In Judges 4: 11, it says that Heber the Kenite, of the children of Hobab the father-in-law of Moses.
The Book of 1 SAMUEL
*10: 25a*
Then Samuel explained to the people the behavior of royalty, and wrote it in a book and laid it before the LORD.
NOTE: It would seem that Moses had already done this previously, according to Deuteronomy 17: 14-20.
*27: 6, 8, 10*
So Achish gave him Ziklag that day. Therefore Ziklag [a small settlement on the southern frontier of Philistia between Gaza and Beersheba] has belonged to the kings of Judah to this day. And David and his men went up and raided the Geshurites (a tribe bordering the Philistines on the South; Cp. Joshua 13: 2), the Girzrites [an unknown people living between the Philistines and Egypt], and the Amalekites. For those nations [Geshurites, Girzites, and Amalekites] were the inhabitants of the land [Canaan??] from of old (ancient times), as you go to Shur, even as far as the land of Egypt. Then Achish would say, “Where have you made a raid today?” And David would say, “Against the southern area of Judah, or against the southern area of Jerahmeelites, or against the southern area of the Kenites.” (Cp. 1 Samuel 30: 29b)
NOTE: Ziklag already belonging to a succession of Judean Kings [KEY: “To this day”] would pinpoint this writing to a later time period than what this passage introduces with King David, since he was the first King of Judah.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
June 15, 2010
pbks@hotmail.com
Tuesday, May 25, 2010
The different perspectives on the identity of the Messiah
The people were in expectation of the Coming Messiah (Cp. Luke 3: 15), but exactly was this individual a holy man or prophet [like Moses] exalted to the heavenly realm like Enoch and Elijah, a mighty warrior king [like David], the suffering Servant portrayed in Isaiah 53, a divine being as alluded to in Micah 5: 2-4; Isaiah 9: 6; Zechariah 14: 1, 4, 9, 16, and as a God-appointed King or Ruler (Cp. Psalms 2: 1-9; 110: 1-6). It is evident that opinions varied as to the role the Moshiach would take. The exultation of Mary in Luke 1: 46-55 and Zechariah’s prophesy in Luke 1: 67-75 seem to portray different expected outcomes of God’s involvement once again in the lives of His holy people Israel. It seems at the onset that Messiah was seen as the Son of God but not necessarily as the very Creator Himself; which was the teaching at a later point, and mostly by the Apostle Paul. Jesus of Nazareth may have been understood to be like one of the prophets of old but on a much greater scale with the authority and power that He seemed to have had invested in Himself internally instead of from an outside source. Of course, He was imbued with the Holy Spirit without measure as no other person has ever experienced (Cp. John 3: 34).
Some of the earlier writings in the Book of ACTS mentions Jesus [Yeshua] as the man whom God raised from the dead and sat on His right hand as opposed to the Savior raising Himself by His own power (Cp. Acts 2: 32; 3: 15; 4: 10; 10: 40; 13: 29-30, 37). The most recurring theme is Jesus [Yeshua] as the promised seed of King David who would sit on his throne forever. Although the Apostle Paul drives home the point quite convincingly that Jesus Christ [Yeshua Moshiach] is the very manifestation of God, yet strangely, he doesn’t use any quotation from the TANAKH as supportive evidence or prophetic fulfillment, like Daniel 7: 13-14 or the Scriptures mentioned earlier at the beginning of this study. Even the unknown writer of HEBREWS sees the LORD Jesus [Yeshua] as a type of divine High Priest and as One who is greater than any “angel” and deserving of a much greater glory and NAME. A tentative chronological introduction of this subject matter is presented below:
The Gospel according to LUKE/ [ACTS following:]
Luke 3: 15 (59-75 AD)
Now, as the people were in expectation and all reasoned in their hearts about John, whether he was the Christ [Messiah] or not.
7: 19
And John, calling two of his disciples to him, sent him to Jesus [Yeshua] saying, “Are You the Coming One, or do we look for another?”
The Apostle Peter
Acts 2: 29-36 (AD 62)
"Men and brethren let me speak freely to you of the patriarch David that he is both dead and buried, and his tomb is with us to this day. Therefore, being a prophet, and knowing that (1) God has sworn with an oath to him that of the fruit of his body, according to the flesh, He would raise up the Christ ["Mashiyach"] to sit on his throne (Cp. 2 Samuel 7: 12-14a), "he, foreseeing this, spoke concerning the resurrection of the Christ [‘Mashiyach’], that His [not David's] soul was not left in Hades, nor did His flesh see corruption. "This Jesus [Yeshua] God has raised up [from the dead] of which we are witnesses. "Therefore being exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He poured out this which you now see and hear. “For David did not ascend into the heavens, but he says himself: The LORD said to my Lord, sit at My right hand, till I make Your enemies Your footstool (Cp. Psalms 110: 1)."Therefore let all the house of Israel know assuredly that God has made this Jesus [Yeshua], whom you crucified, both LORD and Christ ["Mashiyach"]."
3: 22-26
"For Moses truly said to the fathers: (2) 'The LORD your God will raise up for you a Prophet like me from your midst, from your brethren. Him shall you hear. I will raise up for them a Prophet like you from among their brethren, and will put My words in His mouth, and He shall speak to them all that I command Him. And it shall be that whoever will not hear My words [through Him], which He speaks in my name [YHVH], I will require it of him [he shall be cut off from among the people] (Cp. Deuteronomy 18: 15, 18-19)." "Yes, and all (??) the prophets, from Samuel (Cp. 2 Samuel 7: 11-14a) and those who follow, as many as have spoken, have also foretold of these days (really??). "You are sons of the prophets, and of the covenant which God made with our fathers, saying to Abraham (Cp. Genesis 12: 3b; 18: 18b; 22: 18; 26: 4; 28:14). "To you first, God, having raised up His Servant Jesus, sent Him to bless you, in turning away every one of you from his iniquities."
Stephen the first Jewish Christian Martyr
7: 55-56. 59
But he [Stephen], being full of the Holy Spirit [Ruach ha Kodesh], gazed into heaven and saw the glory of the God, and Jesus [Yeshua] standing at the right hand of God, and said, “Look! I see the heavens opened and the Son of Man standing at the right hand of God!” And they stoned Stephen as he was calling on God and saying, “LORD Jesus [Yeshua] receive my spirit.”
Philip the Evangelist
Acts 8: 26-28, 30, 32-35
Now an angel of the LORD spoke to Philip, saying, “Arise and go toward the south along the road which goes down from Jerusalem to Gaza.” This is desert. So he arose and went. And behold, a man of Ethiopia, a eunuch of great authority under Candace the queen of the Ethiopians, who had charge of all her treasury, and had come to Jerusalem to worship, was returning. And sitting in his chariot, he was reading Isaiah the prophet. So Philip ran to him, and heard him reading the prophet Isaiah, and said, “Do you understand what you are reading?” The place in the Scripture which he read was this:(3) He was lead as a sheep to the slaughter; And as a lamb before its shearer is silent, so He opened not His mouth. In His humiliation His justice was taken away, and who will declare His generation? For His life is taken from the Earth.” (Cp. Isaiah 53: 7-8).
The Apostle Paul [Rav Shaul]
9: 1-5a
Then Saul, still breathing threats and murder against the disciples of the LORD, went to the high priest and asked letters from him to the synagogues of Damascus, so that if he found any who were of the Way [haDerekh], whether men or women, he might bring them bound to Jerusalem. As he journeyed he came near Damascus, and suddenly a light shone around him from heaven. Then he fell to the ground, and heard a voice saying to him, “Saul, Saul, why are you persecuting Me?” And he [Saul] said, “Who are You, LORD?” Then the LORD said, “I am Jesus [Yeshua], whom you are persecuting.”
NOTE: There is some confusion regarding the reporting of this event. First, Paul says that the men with him heard a “voice” but did not see anyone and only he fell to the ground (9: 7-8). Then he says those who were with him saw the “heavenly light” but did not hear the “voice” (22: 6-9). Lastly, Paul says the “heavenly light” shone around him and his companions and all of them fell to the ground and he heard the “voice” of Jesus [Yeshua] from heaven (Cp. 26: 13-14). The Apostle Paul [Rav Shaul] said that the LORD spoke to him in the Hebrew language (Cp. 22: 1; 26: 14), and he also calls this experience a “vision” (Cp. 26: 13-14a, 19). Another thought is this: as opposed to the other Apostles who knew the LORD face to face, it seems that the Apostle Paul was acquainted with Jesus [Yeshua] and the Gospel not from reading the Scriptures, but mostly through having visions and revelations (Cp. 1 Corinthians 9: 1a; 12: 1-7a; 15: 8; Galatians 1: 11-12; Ephesians 3: 30).
13: 22b-23
"And when He had removed him, He raised up for them David as king, to whom also He gave testimony and said, "I have found David the son of Jesse, a man after My own heart, who will do all My will” (Cp. Psalms 89: 20a; I Samuel 13: 14b)." (1) From this man's seed, according to the promise, God raised up for Israel a Savior ["Messiah"]-Jesus [Yeshua].
33-37
“God has fulfilled this for us their children, in that He has raised up Jesus [Yeshua]. As it is also written in the second Psalm: You are My Son, today I have begotten You.’ (Cp. Psalms 2: 2) “And that He raised Him from the dead, no more to return to corruption, He has spoken thus: ‘I will give you the sure mercies of David.’ (Cp. Isaiah 55: 3b) “Therefore He also says in another Psalm: ‘You will not allow Your Holy One to see corruption.’ (Cp. Psalms 16: 10b) “For David, after he had served his own generation by the will of God, fell asleep, was buried with his fathers, and saw corruption; but He whom God raised up saw no corruption.”
17: 30-31
“Truly, these times of ignorance God overlooked, but now commands all men everywhere to repent, “because He has appointed a day on which He will judge the world in righteousness by the Man whom He has ordained. He has given assurance of this to all by raising Him from the dead.”
The Apostle Paul [all following:]
1 Thessalonians 4: 16 (50 AD)
For the LORD Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God (Cp. Revelation 1: 9-11a). . .
2 Thessalonians 1: 7b-8
The LORD is revealed from heaven with His mighty angels, in flaming fire taking vengeance on those who do not know God, and on those who do not obey the gospel of our LORD Jesus Christ [Yeshua Moshiach].
2 Thessalonians 2: 1, 8
Now, brethren, concerning the coming of our LORD Jesus Christ [Yeshua Moshiach] and our gathering together to Him. . . And then the lawless one will be revealed whom the LORD will consume with the breath of His mouth and destroy with the brightness of His coming.
1 Corinthians 11: 23-26 (56 AD)
For I received [“by revelation??”; Cp. Galatians 1: 11-12] from the LORD that which I also delivered to you: that the LORD Jesus [Yeshua Adonai] on the same night in which he was betrayed took bread; and when He had given thanks, He broke it and said, “Take eat; this is My body which is broken for you; do this in remembrance of Me.” In the same manner He also took the cup after supper (“seder”), saying, “This cup is the New Testament [“Brit Chadashah”] in My blood. This do, as often as you drink it, in remembrance of Me.”
1 Corinthians 15: 3-4, 23-25, 27-28
For I delivered to you first of all that which I also received: that Christ [Moshiach] died for our sins according to the Scriptures [TANAKH], and that He was buried, and that He rose [was raised] again the “third day” according to the Scriptures [TANAKH]. But each one in his own order; Christ [Moshiach] the firstfruits, afterward those who are Christ’s at His coming. Then comes the end, when he delivers the kingdom to God the Father [Avi], when He puts an end to all rule and all authority and power. For He must reign till He has put all enemies under His feet (Cp. Psalms 110: 1). For “He has put all things under His feet (Cp. Psalms 8: 6b).” But when He says “all things are put under Him,” it is evident that he has put all things under Him is accepted. Now when all things are made subject to Him, then the Son Himself will also be subject to Him who put all things under Him that God may be all in all.
Ephesians 1: 3, 10 (60-61 AD)
Blessed be the God and Father of our LORD Jesus Christ [Yeshua Moshaich], who has blessed us with every spiritual blessings in the heavenly places in Christ [Moshiach], that in the fullness of the times He might gather together in one all things in Christ [Moshiach], both which are in heaven and which are on earth- in Him [Moshiach].
Philippians 2: 5-10 (61 AD)
Let this mind be in you which was also in Christ Jesus [Yeshua Moshiach]. Who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. Therefore God has highly exalted Him and given Him the name which is above every name, that at the name of Jesus [Yeshua] every knee should bow, of those in heaven, and of those on earth, and those under the earth.
NOTE: Are those who are ‘under the earth’ disembodied souls in the unseen realm awaiting JUDGMENT DAY (Cp. 1 Peter 3: 18-19).
Colossians 1: 15-17, 19 (61 AD)
He [Christ/Yeshua] is the image of the invisible God, the firstborn over all creation. For by Him all things were created that are in heaven and that are on earth (Cp. John 1: 1-3; Genesis 1: 1; 2: 1), visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him. And He is before all things, and in Him all things exist. For it pleased the Father that in Him all the fullness should dwell.
2: 9
For in Him [Yeshua Moshiach] dwells all the fullness of the Godhead in bodily form.
1 Timothy 3: 16 (64 AD)
And without controversy great is the “mystery of godliness:” God was manifested in the flesh, justified in the Spirit, seen by angels, preached among the Gentiles, believed on in the world, received up into glory.
Titus 2: 13 (64 AD)
Looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ [Yeshua Moshiach].
The Apostle Peter
2 Peter 1: 16-18 (65-68 AD)
For we did not follow cunningly devised fables when we made known to you the power and coming of our LORD Jesus Christ [Yeshua Moshiach], but were eyewitnesses of His majesty. For He received from God the Father honor and glory when such a voice came to Him from the Excellent Glory: “This is My beloved Son, in whom I am well pleased.” And we heard this voice which came from heaven when we were with Him on the holy mountain (Cp. Matthew 16: 28; 17: 1-9).
Author Unknown
Hebrews 1: 2-6, 8-13 (pre 70 AD)
God has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds (Cp. John 1: 1-3; Genesis 1: 1; 2: 1); who being the brightness of His glory and the express image of His person (Cp. Colossians 1: 15-17, 19; 2: 9; Philippians 2: 5-7), and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the Majesty on high, having become so much better than the angels, He has by inheritance obtained a more excellent name than they. For to which of the angels did He [God] ever say: “You are My Son, Today I have begotten You”? (Cp. Psalms 2: 7) And again: “I will be to Him a Father, and He will be to Me a Son”? (Cp. 2 Samuel 7: 14a). But when He again brings the firstborn [first begotten] into the world, he says: “Let all the angels of God worship Him.” (Cp. Psalms 97: 7b) But to the Son He says: “Your throne, O God, is forever and ever; A scepter of righteousness is the scepter of Your kingdom (Cp. Psalms 45: 6-7). You have loved righteousness and hated lawlessness; Therefore God, Your God, has anointed You with the oil of gladness more than Your companions.” And: “You, LORD, in the beginning laid the foundation of the earth, and the heavens are the work of Your hands (Cp. John 1: 1-3; Genesis 1: 1; 2: 1). They will perish, but You remain; And they will all grow old like a garment (Cp. Isaiah 50: 9b; 51: 6b); like a cloak You will fold them up, and they will be changed. But You are the same, and Your years will not fail.” But to which of the angels has He ever said: “Sit at My right hand (Cp. Acts 7: 55-56, 60), until I make Your enemies Your footstool”? (Cp. Psalms 110: 1)
5: 5-6
So also Christ [Moshiach] did not glorify Himself to become High Priest, but it was he who said to Him: “You are My Son, Today I have begotten You.” (Cp. Psalms 2: 7). As He also says in another place: “You are a priest forever according to the order of Melchizedek;” (Cp. 7: 17, 21-27; Ps 110: 4)
The Gospel according to MATTHEW
Matthew 16: 15-16 (50-75 AD)
He said to them, "But who do you say that I [the Son of Man] am?" Simon Peter answered and said, "You are the Christ [Messiah], the Son of the Living God."
The Gospel according to MARK
Mark 8: 27-29
Now Jesus [Yeshua] and His disciples went out to the towns of Caesarea Philippi; and on the road He asked His disciples, saying to them, “Who do men say that I am?” So they answered, “John the Baptizer; but some say, Elijah; and others, one of the prophets.” He said to them, “But who do you say that I am?” Peter answered and said to Him, “You are the Christ [Messiah].”
The Gospel according to JOHN
John 1: 45 (85 AD)
Philip found Nathanael and said to him, “We have found Him of whom Moses in the Law [Torah], and also the prophets, wrote-Jesus of Nazareth, the son of Joseph. Nathanael answered and said to Him, “Rabbi, You are the Son of God! You are the King of Israel!”
4: 25-26
The [Samaritan] woman said to Him, “I know that Messiah is coming” (He who is called Christ [Anointed, Deliverer]. “When He comes, He will tell us all things.” Jesus [Yeshua] said to her, I Who speak to you am He.”
7: 40-43
Therefore many from the crowd, when they heard this saying, said, “Truly this is the Prophet (Cp. Deuteronomy 18: 10).” Others said, “This is the Christ [Messiah].” But some said, “Will the Christ [Messiah] come out of Galilee? “Has not the Scripture said that the Christ comes from the seed of David and from the town of Bethlehem (Cp. Micah 5: 2), where David was?” So there was a division among them.
11: 27
She said to Him, “Yes, LORD, I believe that You are the Christ [Messiah], the Son of God, Who is to come into the world.”
12: 34
The people answered Him, “We have heard from the Law [Torah] that the Christ [Messiah] remains forever (Cp. Micah 5: 2); and how can You say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
May 24, 2010
pbks@hotmail.com
Some of the earlier writings in the Book of ACTS mentions Jesus [Yeshua] as the man whom God raised from the dead and sat on His right hand as opposed to the Savior raising Himself by His own power (Cp. Acts 2: 32; 3: 15; 4: 10; 10: 40; 13: 29-30, 37). The most recurring theme is Jesus [Yeshua] as the promised seed of King David who would sit on his throne forever. Although the Apostle Paul drives home the point quite convincingly that Jesus Christ [Yeshua Moshiach] is the very manifestation of God, yet strangely, he doesn’t use any quotation from the TANAKH as supportive evidence or prophetic fulfillment, like Daniel 7: 13-14 or the Scriptures mentioned earlier at the beginning of this study. Even the unknown writer of HEBREWS sees the LORD Jesus [Yeshua] as a type of divine High Priest and as One who is greater than any “angel” and deserving of a much greater glory and NAME. A tentative chronological introduction of this subject matter is presented below:
The Gospel according to LUKE/ [ACTS following:]
Luke 3: 15 (59-75 AD)
Now, as the people were in expectation and all reasoned in their hearts about John, whether he was the Christ [Messiah] or not.
7: 19
And John, calling two of his disciples to him, sent him to Jesus [Yeshua] saying, “Are You the Coming One, or do we look for another?”
The Apostle Peter
Acts 2: 29-36 (AD 62)
"Men and brethren let me speak freely to you of the patriarch David that he is both dead and buried, and his tomb is with us to this day. Therefore, being a prophet, and knowing that (1) God has sworn with an oath to him that of the fruit of his body, according to the flesh, He would raise up the Christ ["Mashiyach"] to sit on his throne (Cp. 2 Samuel 7: 12-14a), "he, foreseeing this, spoke concerning the resurrection of the Christ [‘Mashiyach’], that His [not David's] soul was not left in Hades, nor did His flesh see corruption. "This Jesus [Yeshua] God has raised up [from the dead] of which we are witnesses. "Therefore being exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He poured out this which you now see and hear. “For David did not ascend into the heavens, but he says himself: The LORD said to my Lord, sit at My right hand, till I make Your enemies Your footstool (Cp. Psalms 110: 1)."Therefore let all the house of Israel know assuredly that God has made this Jesus [Yeshua], whom you crucified, both LORD and Christ ["Mashiyach"]."
3: 22-26
"For Moses truly said to the fathers: (2) 'The LORD your God will raise up for you a Prophet like me from your midst, from your brethren. Him shall you hear. I will raise up for them a Prophet like you from among their brethren, and will put My words in His mouth, and He shall speak to them all that I command Him. And it shall be that whoever will not hear My words [through Him], which He speaks in my name [YHVH], I will require it of him [he shall be cut off from among the people] (Cp. Deuteronomy 18: 15, 18-19)." "Yes, and all (??) the prophets, from Samuel (Cp. 2 Samuel 7: 11-14a) and those who follow, as many as have spoken, have also foretold of these days (really??). "You are sons of the prophets, and of the covenant which God made with our fathers, saying to Abraham (Cp. Genesis 12: 3b; 18: 18b; 22: 18; 26: 4; 28:14). "To you first, God, having raised up His Servant Jesus, sent Him to bless you, in turning away every one of you from his iniquities."
Stephen the first Jewish Christian Martyr
7: 55-56. 59
But he [Stephen], being full of the Holy Spirit [Ruach ha Kodesh], gazed into heaven and saw the glory of the God, and Jesus [Yeshua] standing at the right hand of God, and said, “Look! I see the heavens opened and the Son of Man standing at the right hand of God!” And they stoned Stephen as he was calling on God and saying, “LORD Jesus [Yeshua] receive my spirit.”
Philip the Evangelist
Acts 8: 26-28, 30, 32-35
Now an angel of the LORD spoke to Philip, saying, “Arise and go toward the south along the road which goes down from Jerusalem to Gaza.” This is desert. So he arose and went. And behold, a man of Ethiopia, a eunuch of great authority under Candace the queen of the Ethiopians, who had charge of all her treasury, and had come to Jerusalem to worship, was returning. And sitting in his chariot, he was reading Isaiah the prophet. So Philip ran to him, and heard him reading the prophet Isaiah, and said, “Do you understand what you are reading?” The place in the Scripture which he read was this:(3) He was lead as a sheep to the slaughter; And as a lamb before its shearer is silent, so He opened not His mouth. In His humiliation His justice was taken away, and who will declare His generation? For His life is taken from the Earth.” (Cp. Isaiah 53: 7-8).
The Apostle Paul [Rav Shaul]
9: 1-5a
Then Saul, still breathing threats and murder against the disciples of the LORD, went to the high priest and asked letters from him to the synagogues of Damascus, so that if he found any who were of the Way [haDerekh], whether men or women, he might bring them bound to Jerusalem. As he journeyed he came near Damascus, and suddenly a light shone around him from heaven. Then he fell to the ground, and heard a voice saying to him, “Saul, Saul, why are you persecuting Me?” And he [Saul] said, “Who are You, LORD?” Then the LORD said, “I am Jesus [Yeshua], whom you are persecuting.”
NOTE: There is some confusion regarding the reporting of this event. First, Paul says that the men with him heard a “voice” but did not see anyone and only he fell to the ground (9: 7-8). Then he says those who were with him saw the “heavenly light” but did not hear the “voice” (22: 6-9). Lastly, Paul says the “heavenly light” shone around him and his companions and all of them fell to the ground and he heard the “voice” of Jesus [Yeshua] from heaven (Cp. 26: 13-14). The Apostle Paul [Rav Shaul] said that the LORD spoke to him in the Hebrew language (Cp. 22: 1; 26: 14), and he also calls this experience a “vision” (Cp. 26: 13-14a, 19). Another thought is this: as opposed to the other Apostles who knew the LORD face to face, it seems that the Apostle Paul was acquainted with Jesus [Yeshua] and the Gospel not from reading the Scriptures, but mostly through having visions and revelations (Cp. 1 Corinthians 9: 1a; 12: 1-7a; 15: 8; Galatians 1: 11-12; Ephesians 3: 30).
13: 22b-23
"And when He had removed him, He raised up for them David as king, to whom also He gave testimony and said, "I have found David the son of Jesse, a man after My own heart, who will do all My will” (Cp. Psalms 89: 20a; I Samuel 13: 14b)." (1) From this man's seed, according to the promise, God raised up for Israel a Savior ["Messiah"]-Jesus [Yeshua].
33-37
“God has fulfilled this for us their children, in that He has raised up Jesus [Yeshua]. As it is also written in the second Psalm: You are My Son, today I have begotten You.’ (Cp. Psalms 2: 2) “And that He raised Him from the dead, no more to return to corruption, He has spoken thus: ‘I will give you the sure mercies of David.’ (Cp. Isaiah 55: 3b) “Therefore He also says in another Psalm: ‘You will not allow Your Holy One to see corruption.’ (Cp. Psalms 16: 10b) “For David, after he had served his own generation by the will of God, fell asleep, was buried with his fathers, and saw corruption; but He whom God raised up saw no corruption.”
17: 30-31
“Truly, these times of ignorance God overlooked, but now commands all men everywhere to repent, “because He has appointed a day on which He will judge the world in righteousness by the Man whom He has ordained. He has given assurance of this to all by raising Him from the dead.”
The Apostle Paul [all following:]
1 Thessalonians 4: 16 (50 AD)
For the LORD Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God (Cp. Revelation 1: 9-11a). . .
2 Thessalonians 1: 7b-8
The LORD is revealed from heaven with His mighty angels, in flaming fire taking vengeance on those who do not know God, and on those who do not obey the gospel of our LORD Jesus Christ [Yeshua Moshiach].
2 Thessalonians 2: 1, 8
Now, brethren, concerning the coming of our LORD Jesus Christ [Yeshua Moshiach] and our gathering together to Him. . . And then the lawless one will be revealed whom the LORD will consume with the breath of His mouth and destroy with the brightness of His coming.
1 Corinthians 11: 23-26 (56 AD)
For I received [“by revelation??”; Cp. Galatians 1: 11-12] from the LORD that which I also delivered to you: that the LORD Jesus [Yeshua Adonai] on the same night in which he was betrayed took bread; and when He had given thanks, He broke it and said, “Take eat; this is My body which is broken for you; do this in remembrance of Me.” In the same manner He also took the cup after supper (“seder”), saying, “This cup is the New Testament [“Brit Chadashah”] in My blood. This do, as often as you drink it, in remembrance of Me.”
1 Corinthians 15: 3-4, 23-25, 27-28
For I delivered to you first of all that which I also received: that Christ [Moshiach] died for our sins according to the Scriptures [TANAKH], and that He was buried, and that He rose [was raised] again the “third day” according to the Scriptures [TANAKH]. But each one in his own order; Christ [Moshiach] the firstfruits, afterward those who are Christ’s at His coming. Then comes the end, when he delivers the kingdom to God the Father [Avi], when He puts an end to all rule and all authority and power. For He must reign till He has put all enemies under His feet (Cp. Psalms 110: 1). For “He has put all things under His feet (Cp. Psalms 8: 6b).” But when He says “all things are put under Him,” it is evident that he has put all things under Him is accepted. Now when all things are made subject to Him, then the Son Himself will also be subject to Him who put all things under Him that God may be all in all.
Ephesians 1: 3, 10 (60-61 AD)
Blessed be the God and Father of our LORD Jesus Christ [Yeshua Moshaich], who has blessed us with every spiritual blessings in the heavenly places in Christ [Moshiach], that in the fullness of the times He might gather together in one all things in Christ [Moshiach], both which are in heaven and which are on earth- in Him [Moshiach].
Philippians 2: 5-10 (61 AD)
Let this mind be in you which was also in Christ Jesus [Yeshua Moshiach]. Who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. Therefore God has highly exalted Him and given Him the name which is above every name, that at the name of Jesus [Yeshua] every knee should bow, of those in heaven, and of those on earth, and those under the earth.
NOTE: Are those who are ‘under the earth’ disembodied souls in the unseen realm awaiting JUDGMENT DAY (Cp. 1 Peter 3: 18-19).
Colossians 1: 15-17, 19 (61 AD)
He [Christ/Yeshua] is the image of the invisible God, the firstborn over all creation. For by Him all things were created that are in heaven and that are on earth (Cp. John 1: 1-3; Genesis 1: 1; 2: 1), visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him. And He is before all things, and in Him all things exist. For it pleased the Father that in Him all the fullness should dwell.
2: 9
For in Him [Yeshua Moshiach] dwells all the fullness of the Godhead in bodily form.
1 Timothy 3: 16 (64 AD)
And without controversy great is the “mystery of godliness:” God was manifested in the flesh, justified in the Spirit, seen by angels, preached among the Gentiles, believed on in the world, received up into glory.
Titus 2: 13 (64 AD)
Looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ [Yeshua Moshiach].
The Apostle Peter
2 Peter 1: 16-18 (65-68 AD)
For we did not follow cunningly devised fables when we made known to you the power and coming of our LORD Jesus Christ [Yeshua Moshiach], but were eyewitnesses of His majesty. For He received from God the Father honor and glory when such a voice came to Him from the Excellent Glory: “This is My beloved Son, in whom I am well pleased.” And we heard this voice which came from heaven when we were with Him on the holy mountain (Cp. Matthew 16: 28; 17: 1-9).
Author Unknown
Hebrews 1: 2-6, 8-13 (pre 70 AD)
God has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds (Cp. John 1: 1-3; Genesis 1: 1; 2: 1); who being the brightness of His glory and the express image of His person (Cp. Colossians 1: 15-17, 19; 2: 9; Philippians 2: 5-7), and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the Majesty on high, having become so much better than the angels, He has by inheritance obtained a more excellent name than they. For to which of the angels did He [God] ever say: “You are My Son, Today I have begotten You”? (Cp. Psalms 2: 7) And again: “I will be to Him a Father, and He will be to Me a Son”? (Cp. 2 Samuel 7: 14a). But when He again brings the firstborn [first begotten] into the world, he says: “Let all the angels of God worship Him.” (Cp. Psalms 97: 7b) But to the Son He says: “Your throne, O God, is forever and ever; A scepter of righteousness is the scepter of Your kingdom (Cp. Psalms 45: 6-7). You have loved righteousness and hated lawlessness; Therefore God, Your God, has anointed You with the oil of gladness more than Your companions.” And: “You, LORD, in the beginning laid the foundation of the earth, and the heavens are the work of Your hands (Cp. John 1: 1-3; Genesis 1: 1; 2: 1). They will perish, but You remain; And they will all grow old like a garment (Cp. Isaiah 50: 9b; 51: 6b); like a cloak You will fold them up, and they will be changed. But You are the same, and Your years will not fail.” But to which of the angels has He ever said: “Sit at My right hand (Cp. Acts 7: 55-56, 60), until I make Your enemies Your footstool”? (Cp. Psalms 110: 1)
5: 5-6
So also Christ [Moshiach] did not glorify Himself to become High Priest, but it was he who said to Him: “You are My Son, Today I have begotten You.” (Cp. Psalms 2: 7). As He also says in another place: “You are a priest forever according to the order of Melchizedek;” (Cp. 7: 17, 21-27; Ps 110: 4)
The Gospel according to MATTHEW
Matthew 16: 15-16 (50-75 AD)
He said to them, "But who do you say that I [the Son of Man] am?" Simon Peter answered and said, "You are the Christ [Messiah], the Son of the Living God."
The Gospel according to MARK
Mark 8: 27-29
Now Jesus [Yeshua] and His disciples went out to the towns of Caesarea Philippi; and on the road He asked His disciples, saying to them, “Who do men say that I am?” So they answered, “John the Baptizer; but some say, Elijah; and others, one of the prophets.” He said to them, “But who do you say that I am?” Peter answered and said to Him, “You are the Christ [Messiah].”
The Gospel according to JOHN
John 1: 45 (85 AD)
Philip found Nathanael and said to him, “We have found Him of whom Moses in the Law [Torah], and also the prophets, wrote-Jesus of Nazareth, the son of Joseph. Nathanael answered and said to Him, “Rabbi, You are the Son of God! You are the King of Israel!”
4: 25-26
The [Samaritan] woman said to Him, “I know that Messiah is coming” (He who is called Christ [Anointed, Deliverer]. “When He comes, He will tell us all things.” Jesus [Yeshua] said to her, I Who speak to you am He.”
7: 40-43
Therefore many from the crowd, when they heard this saying, said, “Truly this is the Prophet (Cp. Deuteronomy 18: 10).” Others said, “This is the Christ [Messiah].” But some said, “Will the Christ [Messiah] come out of Galilee? “Has not the Scripture said that the Christ comes from the seed of David and from the town of Bethlehem (Cp. Micah 5: 2), where David was?” So there was a division among them.
11: 27
She said to Him, “Yes, LORD, I believe that You are the Christ [Messiah], the Son of God, Who is to come into the world.”
12: 34
The people answered Him, “We have heard from the Law [Torah] that the Christ [Messiah] remains forever (Cp. Micah 5: 2); and how can You say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
May 24, 2010
pbks@hotmail.com
Friday, May 14, 2010
A critical look at the dating of Shavuot [Feast of “Pentecost”] and giving of the Law [Torah] EDIT
The Day of Pentecost [“Feast of Shavuot”] has significance for Messianic Jews [Netzari/Nazarenes] Hebraic Christians, Reform and Orthodox as well all of Judaism because it is believed that the Law [Torah] issued forth from God descending on Mount Sinai in a fiery manifestation which covered the mountain in a cloud of smoke, and Moses delivered it to the children of Israel. It also commemorates the New Age which was inaugurated with the Spirit of God [Ruach ha Kodesh] descending upon the assembled followers of Jesus [Yeshua Meshiach] at Jerusalem or Mount Zion, in tongues of fire that sat upon each one of them to proclaim the Gospel [“Good News”] that salvation was made available to the Jews that assembled on that day who accepted Jesus as their Messiah through the preaching of Peter and conviction of the Holy Spirit. Though these events are highly significant and important in the history and tradition of both religions, yet, are they simultaneously the same or different occasion’s altogether; and when was the Law [Torah] given? The following citations below seek to provide the answer.
Exodus 19: 1
In the third month [Sivan/May] after the children of Israel had gone out of the land of Egypt, on the same day [15 ‘Abib’/Nisan or March 30-Cp. Exodus 13: 4; Numbers 33: 3] they came to the wilderness of Sinai.
NOTE: Of course, the “Third month” of the same day would make it be 15 Sivan/May 28.
19: 3-8
And Moses went up to God, and the LORD called to him from the mountain, saying, “Thus shall you say to the house of Jacob, and tell the children of Israel: You have seen what I did to the Egyptians, and how I bore you on eagles’ wings and brought you to Myself. Now therefore, IF you will indeed obey My voice and keep My covenant, THEN you shall be a special treasure to me above all people; for the earth is Mine. ‘And you shall be to Me a kingdom of priests and a holy nation.’ These are the words which you shall speak to the children of Israel.” So Moses came [down from the mountain] and called for the elders of the people, and set before them all these words (verses 3-6) which the LORD commanded him. (1) Then all the people answered together and said, “All that the LORD has spoken we will do.” So Moses brought back [up the mountain] the words of the people to the LORD.
NOTE: This “Covenant” was conditional.
19: 10-11
Then the LORD said to Moses, “Go [down the mountain] to the people and consecrate them today (“15 Sivan”-May 28), and tomorrow, and let them wash their clothes. ‘And let them be ready for the third day. For on the “third” day, the LORD will come down on Mount Sinai in the sight of all the people.
19: 14-15
So Moses went down from the mountain to the people and sanctified the people and they washed their clothes. And he said to the people, “Be ready for the “third” day. . .”
19: 20, 25
Then the LORD came down upon Mount Sinai, on the top of the mountain. And the LORD called Moses (2) to the top of the mountain, and Moses went up. So Moses went down to the people and spoke to them.
20: 1
And God spoke all these words, saying:
20: 2-17
The Ten Commandments
NOTE: Moses recounts to the children of Israel how they first received God’s Law [Torah] in Deuteronomy 5: 1-32 [esp. verse 22] which is consistent with the event as recorded in Exodus 19: 16-25; 20: 1-22, but there is no mention of a forty day and night stay on Mount Sinai. The LORD descended on Mount Sinai on 17 Sivan [May 30- the “third day”] and the children of Israel are given the words of the LORD on two stone tablets. Moses receives additional ordinances [judgments] listed in the following:
24: 3-4, 7-8
So Moses came and told the people all the words of the LORD and all the judgments.
(2) And all the people answered with one voice and said, “All the words which the LORD has said we will do.” And Moses wrote all the words of the LORD. And he rose up early in the morning [the next day], and built an altar at the foot of the mountain, and twelve pillars according to the twelve tribes of Israel. Then he sent young men of the children of Israel, who offered burnt offerings and sacrificed peace offerings of oxen to the LORD. And Moses took half the blood and put it in basins, and half the blood he sprinkled on the altar. Then he took the Book of the Covenant and read it in the hearing of the people. (3) And they said, “All that the LORD has said we will do, and be obedient.”
COMMENTARY: Moses came and told the people all the words and judgments of the LORD (Cp. 24: 3a), all on that one day, consisting of Exodus 20: 1 thru 23: 33. There is no mention at this point in the Book of EXODUS, of Ten Commandments [“ten words”], Moses going up the mountain and remaining forty days and nights. The people receive God’s Oral Law spoken to them by Moses on that day [17 Sivan/May 30]. It is true, however, that what are called the “Ten Commandments” are enumerated just like all the other statutes given by the LORD but they are not singled out from the rest of God’s judgments; although they are mentioned first, which is in itself quite significant. The thing which is stressed from the onset is the repeated prohibition against making graven images into any kind of god (Cp. Exodus 20: 3-5, 23), which the people, including Moses’ brother Aaron, soon forgot (Cp. Exodus 32: 1-8). The next day [18 Sivan/May 31] is when they reaffirm their commitment to serve the LORD by adding that they will be obedient.
*24: 12*
Then the LORD said to Moses, “Come up to Me on the mountain and be there; and I will give you tablets of stone, and the Law [Torah] and commandments which I have written, that you may teach them.”
NOTE: God mentions that He has already written as opposed to He will write. God didn’t mention two tablets or the “Ten Commandments.”
24: 15-16
Then Moses went up into the mountain, and a cloud covered the mountain. Now the glory of the LORD rested on Mount Sinai; and the cloud covered it six days. And on the seventh day He called to Moses out of the midst of the cloud.
NOTE: This would have been at least a week later [25 Sivan/June 7].
24: 18
So Moses went up into the mountain. And Moses was on the mountain forty days and forty nights.
NOTE: This period would be 28 Tammuz [July 10]. It is interesting that this particular month on the Jewish sacred calendar is named after a foreign god (Cp. Ezekiel 8: 14).
31: 18
And when He [God] had made an end of speaking with him [Moses] on Mount Sinai, He gave Moses two tablets of the Testimony, tablets of stone, written with the finger of God.
NOTE: Now the tablets of stone are referred to as “two tablets of the Testimony.”
Exodus 34: 1-2, 4
And the LORD said to Moses, “Cut two tablets like the first ones, and I will write on these tablets the words that were on the first ones which you broke. “So be ready in the morning, and come up in the morning to Mount Sinai, and present yourself to Me on the top of the mountain. So he cut two tablets of stone like the first ones. Then Moses rose up early in the morning and went up Mount Sinai, as the LORD had commanded him; and he took in his hand the two tablets of stone.
NOTE: The tablets of stone were small enough where Moses could carry both of them in just one hand.
34: 27-29
Then the LORD said to Moses, “Write these words for according to the terror of these words I have made a covenant with you and with Israel.” So he was there with the LORD forty days and forty nights; he neither ate bread nor drank water. And He [God] wrote on the tablets the words of the covenant, the Ten Commandments. Now it was when Moses came down from Mount Sinai (and the two tablets of the testimony were in Moses’ hand when he came down the mountain), that Moses did not know that the skin of his face shone while he talked with Him.
NOTE: The second pair of tablets were to contain the words of the first set (Cp. Exodus 34: 1), but the words of Exodus 34: 10-27 are not the same as mentioned in Exodus 20: 2-17; Deuteronomy 5: 1-32 [esp. verse 22]; Exodus 25: 1 – 31: 17. Also,
this is the first time that the Ten Commandments are mentioned in Scripture [TANAKH], and even from here to the end of the Book of EXODUS in chapter 40, the Ten Commandments aren’t even listed. It is not possible to know with certainty, after another forty day and night stay by Moses on Mount Sinai, exactly when this last and more permanent set of stone tablets which is also called “The Testimony” [Cp. Exodus 40: 20] was shown to the people, and from that point on kept inside the Ark of the Covenant (Cp. Deuteronomy 10: 1-5),. According to 1 Kings 8: 9, the two tablets of stone remained there from the time of Moses until the dedication of the First Temple by King Solomon.
Now, it is time to determine when the Feast of Weeks [“Shavuot”] or Pentecost should be celebrated. The first thing to keep in mind is that this Day is associated with the Feast of First fruits, as it says in Leviticus 23: 9-12a, And the LORD spoke to Moses, saying, “Speak to the children of Israel, and say to them: ‘WHEN you come into the land which I give to you, and reap its harvest, THEN you shall bring a sheaf of the first fruits of your harvest to the priest. He shall wave the sheaf before the LORD, to be accepted on your behalf; on the day after the Sabbath the priest shall wave it. And you shall offer on that day, when you wave the sheaf. . .’"
Leviticus 23: 15-16
And you shall count for yourselves from the day after the Sabbath, from the day that you brought the sheaf of the wave offering: seven Sabbaths shall be completed. Count fifty days to the day after the seven Sabbath; then you shall offer a new grain offering to the LORD.
Joshua 4: 19, 10-12a
Now the people came up from the Jordan on the tenth day of the first month [10 Abib/Nisan-March 25], and they camped in Gilgal, on the east border of Jericho. Now the children of Israel camped in Gilgal, and kept the Passover on the fourteenth day of the month at twilight [Cp. Exodus 12: 1, 6-8, 11b; 14 Abib/Nisan-March 29]. And they ate of the [first] produce of the land on the day after the Passover, unleavened bread and parched grain, on the very same day. Then the manna ceased on the day after they had eaten the produce of the land.
Leviticus 23: 14
You shall eat neither bread nor parched grain nor fresh grain until the same day that you have brought an offering to your God; it shall be a statute forever throughout your generations in all your dwellings.
So what does all of this have to do with the Day of Pentecost or Shavuot celebrated by Messianic Jews, Hebraic Christians, and Jews all over the world, well everything; especially when either one of two days are set aside to celebrate this day. The Day of Pentecost [“Shavuot”] is either commemorated on 6 Sivan/May 19 or on 10 Sivan/May 23, and according to some, this is determined by counting of the ‘omer’ starting from the day after Passover on 15 Nisan/March 30, seven Sabbaths [weeks], the fiftieth day is “Pentecost/Shavuot.” Taking into account that the children of Israel under Joshua’s leadership ate of the first fruits of the land, and then the Feast of Shavuot/Pentecost would fall on Sivan 6/May 19.
There is no connection whatsoever with Shavuot/Pentecost and the giving of the Law [Torah] on Mount Sinai. However, there is something special about the descent of the Holy Spirit [Ruach ha Kodesh] on the first Pentecost Day after the resurrection of Jesus [Yeshua] to those Jews from many nations who accepted the Moshiach as LORD and Savior during Shavuot in Jerusalem at the Temple, as Peter and the Eleven stood and proclaimed the Gospel with tongues like as of fire. The LORD chose the convenience of the Day of Pentecost/Shavuot to inaugurate His Law [Torah] for the “New Dispensation” and the ministry of the Holy Spirit. In some respects, it is quite similar to the Law given through Moses at Mount Sinai. The significance of this momentous event for Jews and Christians is captured below:
Exodus 19: 18a, 20a
Now Mount Sinai was completely in smoke, because the LORD descended upon it in fire. Then the LORD came down on Mount Sinai, on the top of the mountain.
Isaiah 2: 2, 3b
Now it shall come to pass in the “Latter Days” that the mountain of the LORD’S house (Cp. Mark 11: 15-17; Isaiah 56: 6-8) shall be established on the top of the mountain, and it shall be exalted above the hills, and all nations shall flow to it (Cp. Acts 2: 5-11). For out of Zion shall go forth the law and the word of the LORD from Jerusalem.
Acts 2: 1-4
When the day of Pentecost [“Shavuot”] had fully come, they were all with one accord in one place. And suddenly there came from heaven, as of a rushing mighty wind [“ruach”], and it filled the whole house where they were sitting, then there appeared to them tongues as of fire, and one sat upon each of them. And they were all filled with the Holy Spirit [Ruach ha Kodesh] and began to speak with other tongues, as the Spirit gave them utterance.
If anyone wants to commemorate the Day of Pentecost [“Shavuot], then it appears it should be on 6 Sivan/May 19; and conversely, if one wants to set aside a special day to the LORD by reciting the Ten Commandments [“ten words”], then 17 Sivan/May 30 would be the most likely date. So, in essence, it is not so much in the exactitude of honoring the 'correct’ day, but rather, if one obeys God and receives His Spirit (Cp. Acts 5: 32b; 2 Corinthians 5: 5b; Ephesians 1: 13-14; 4: 30).
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
May 13, 2010
pbks@hotmail.com
Exodus 19: 1
In the third month [Sivan/May] after the children of Israel had gone out of the land of Egypt, on the same day [15 ‘Abib’/Nisan or March 30-Cp. Exodus 13: 4; Numbers 33: 3] they came to the wilderness of Sinai.
NOTE: Of course, the “Third month” of the same day would make it be 15 Sivan/May 28.
19: 3-8
And Moses went up to God, and the LORD called to him from the mountain, saying, “Thus shall you say to the house of Jacob, and tell the children of Israel: You have seen what I did to the Egyptians, and how I bore you on eagles’ wings and brought you to Myself. Now therefore, IF you will indeed obey My voice and keep My covenant, THEN you shall be a special treasure to me above all people; for the earth is Mine. ‘And you shall be to Me a kingdom of priests and a holy nation.’ These are the words which you shall speak to the children of Israel.” So Moses came [down from the mountain] and called for the elders of the people, and set before them all these words (verses 3-6) which the LORD commanded him. (1) Then all the people answered together and said, “All that the LORD has spoken we will do.” So Moses brought back [up the mountain] the words of the people to the LORD.
NOTE: This “Covenant” was conditional.
19: 10-11
Then the LORD said to Moses, “Go [down the mountain] to the people and consecrate them today (“15 Sivan”-May 28), and tomorrow, and let them wash their clothes. ‘And let them be ready for the third day. For on the “third” day, the LORD will come down on Mount Sinai in the sight of all the people.
19: 14-15
So Moses went down from the mountain to the people and sanctified the people and they washed their clothes. And he said to the people, “Be ready for the “third” day. . .”
19: 20, 25
Then the LORD came down upon Mount Sinai, on the top of the mountain. And the LORD called Moses (2) to the top of the mountain, and Moses went up. So Moses went down to the people and spoke to them.
20: 1
And God spoke all these words, saying:
20: 2-17
The Ten Commandments
NOTE: Moses recounts to the children of Israel how they first received God’s Law [Torah] in Deuteronomy 5: 1-32 [esp. verse 22] which is consistent with the event as recorded in Exodus 19: 16-25; 20: 1-22, but there is no mention of a forty day and night stay on Mount Sinai. The LORD descended on Mount Sinai on 17 Sivan [May 30- the “third day”] and the children of Israel are given the words of the LORD on two stone tablets. Moses receives additional ordinances [judgments] listed in the following:
24: 3-4, 7-8
So Moses came and told the people all the words of the LORD and all the judgments.
(2) And all the people answered with one voice and said, “All the words which the LORD has said we will do.” And Moses wrote all the words of the LORD. And he rose up early in the morning [the next day], and built an altar at the foot of the mountain, and twelve pillars according to the twelve tribes of Israel. Then he sent young men of the children of Israel, who offered burnt offerings and sacrificed peace offerings of oxen to the LORD. And Moses took half the blood and put it in basins, and half the blood he sprinkled on the altar. Then he took the Book of the Covenant and read it in the hearing of the people. (3) And they said, “All that the LORD has said we will do, and be obedient.”
COMMENTARY: Moses came and told the people all the words and judgments of the LORD (Cp. 24: 3a), all on that one day, consisting of Exodus 20: 1 thru 23: 33. There is no mention at this point in the Book of EXODUS, of Ten Commandments [“ten words”], Moses going up the mountain and remaining forty days and nights. The people receive God’s Oral Law spoken to them by Moses on that day [17 Sivan/May 30]. It is true, however, that what are called the “Ten Commandments” are enumerated just like all the other statutes given by the LORD but they are not singled out from the rest of God’s judgments; although they are mentioned first, which is in itself quite significant. The thing which is stressed from the onset is the repeated prohibition against making graven images into any kind of god (Cp. Exodus 20: 3-5, 23), which the people, including Moses’ brother Aaron, soon forgot (Cp. Exodus 32: 1-8). The next day [18 Sivan/May 31] is when they reaffirm their commitment to serve the LORD by adding that they will be obedient.
*24: 12*
Then the LORD said to Moses, “Come up to Me on the mountain and be there; and I will give you tablets of stone, and the Law [Torah] and commandments which I have written, that you may teach them.”
NOTE: God mentions that He has already written as opposed to He will write. God didn’t mention two tablets or the “Ten Commandments.”
24: 15-16
Then Moses went up into the mountain, and a cloud covered the mountain. Now the glory of the LORD rested on Mount Sinai; and the cloud covered it six days. And on the seventh day He called to Moses out of the midst of the cloud.
NOTE: This would have been at least a week later [25 Sivan/June 7].
24: 18
So Moses went up into the mountain. And Moses was on the mountain forty days and forty nights.
NOTE: This period would be 28 Tammuz [July 10]. It is interesting that this particular month on the Jewish sacred calendar is named after a foreign god (Cp. Ezekiel 8: 14).
31: 18
And when He [God] had made an end of speaking with him [Moses] on Mount Sinai, He gave Moses two tablets of the Testimony, tablets of stone, written with the finger of God.
NOTE: Now the tablets of stone are referred to as “two tablets of the Testimony.”
Exodus 34: 1-2, 4
And the LORD said to Moses, “Cut two tablets like the first ones, and I will write on these tablets the words that were on the first ones which you broke. “So be ready in the morning, and come up in the morning to Mount Sinai, and present yourself to Me on the top of the mountain. So he cut two tablets of stone like the first ones. Then Moses rose up early in the morning and went up Mount Sinai, as the LORD had commanded him; and he took in his hand the two tablets of stone.
NOTE: The tablets of stone were small enough where Moses could carry both of them in just one hand.
34: 27-29
Then the LORD said to Moses, “Write these words for according to the terror of these words I have made a covenant with you and with Israel.” So he was there with the LORD forty days and forty nights; he neither ate bread nor drank water. And He [God] wrote on the tablets the words of the covenant, the Ten Commandments. Now it was when Moses came down from Mount Sinai (and the two tablets of the testimony were in Moses’ hand when he came down the mountain), that Moses did not know that the skin of his face shone while he talked with Him.
NOTE: The second pair of tablets were to contain the words of the first set (Cp. Exodus 34: 1), but the words of Exodus 34: 10-27 are not the same as mentioned in Exodus 20: 2-17; Deuteronomy 5: 1-32 [esp. verse 22]; Exodus 25: 1 – 31: 17. Also,
this is the first time that the Ten Commandments are mentioned in Scripture [TANAKH], and even from here to the end of the Book of EXODUS in chapter 40, the Ten Commandments aren’t even listed. It is not possible to know with certainty, after another forty day and night stay by Moses on Mount Sinai, exactly when this last and more permanent set of stone tablets which is also called “The Testimony” [Cp. Exodus 40: 20] was shown to the people, and from that point on kept inside the Ark of the Covenant (Cp. Deuteronomy 10: 1-5),. According to 1 Kings 8: 9, the two tablets of stone remained there from the time of Moses until the dedication of the First Temple by King Solomon.
Now, it is time to determine when the Feast of Weeks [“Shavuot”] or Pentecost should be celebrated. The first thing to keep in mind is that this Day is associated with the Feast of First fruits, as it says in Leviticus 23: 9-12a, And the LORD spoke to Moses, saying, “Speak to the children of Israel, and say to them: ‘WHEN you come into the land which I give to you, and reap its harvest, THEN you shall bring a sheaf of the first fruits of your harvest to the priest. He shall wave the sheaf before the LORD, to be accepted on your behalf; on the day after the Sabbath the priest shall wave it. And you shall offer on that day, when you wave the sheaf. . .’"
Leviticus 23: 15-16
And you shall count for yourselves from the day after the Sabbath, from the day that you brought the sheaf of the wave offering: seven Sabbaths shall be completed. Count fifty days to the day after the seven Sabbath; then you shall offer a new grain offering to the LORD.
Joshua 4: 19, 10-12a
Now the people came up from the Jordan on the tenth day of the first month [10 Abib/Nisan-March 25], and they camped in Gilgal, on the east border of Jericho. Now the children of Israel camped in Gilgal, and kept the Passover on the fourteenth day of the month at twilight [Cp. Exodus 12: 1, 6-8, 11b; 14 Abib/Nisan-March 29]. And they ate of the [first] produce of the land on the day after the Passover, unleavened bread and parched grain, on the very same day. Then the manna ceased on the day after they had eaten the produce of the land.
Leviticus 23: 14
You shall eat neither bread nor parched grain nor fresh grain until the same day that you have brought an offering to your God; it shall be a statute forever throughout your generations in all your dwellings.
So what does all of this have to do with the Day of Pentecost or Shavuot celebrated by Messianic Jews, Hebraic Christians, and Jews all over the world, well everything; especially when either one of two days are set aside to celebrate this day. The Day of Pentecost [“Shavuot”] is either commemorated on 6 Sivan/May 19 or on 10 Sivan/May 23, and according to some, this is determined by counting of the ‘omer’ starting from the day after Passover on 15 Nisan/March 30, seven Sabbaths [weeks], the fiftieth day is “Pentecost/Shavuot.” Taking into account that the children of Israel under Joshua’s leadership ate of the first fruits of the land, and then the Feast of Shavuot/Pentecost would fall on Sivan 6/May 19.
There is no connection whatsoever with Shavuot/Pentecost and the giving of the Law [Torah] on Mount Sinai. However, there is something special about the descent of the Holy Spirit [Ruach ha Kodesh] on the first Pentecost Day after the resurrection of Jesus [Yeshua] to those Jews from many nations who accepted the Moshiach as LORD and Savior during Shavuot in Jerusalem at the Temple, as Peter and the Eleven stood and proclaimed the Gospel with tongues like as of fire. The LORD chose the convenience of the Day of Pentecost/Shavuot to inaugurate His Law [Torah] for the “New Dispensation” and the ministry of the Holy Spirit. In some respects, it is quite similar to the Law given through Moses at Mount Sinai. The significance of this momentous event for Jews and Christians is captured below:
Exodus 19: 18a, 20a
Now Mount Sinai was completely in smoke, because the LORD descended upon it in fire. Then the LORD came down on Mount Sinai, on the top of the mountain.
Isaiah 2: 2, 3b
Now it shall come to pass in the “Latter Days” that the mountain of the LORD’S house (Cp. Mark 11: 15-17; Isaiah 56: 6-8) shall be established on the top of the mountain, and it shall be exalted above the hills, and all nations shall flow to it (Cp. Acts 2: 5-11). For out of Zion shall go forth the law and the word of the LORD from Jerusalem.
Acts 2: 1-4
When the day of Pentecost [“Shavuot”] had fully come, they were all with one accord in one place. And suddenly there came from heaven, as of a rushing mighty wind [“ruach”], and it filled the whole house where they were sitting, then there appeared to them tongues as of fire, and one sat upon each of them. And they were all filled with the Holy Spirit [Ruach ha Kodesh] and began to speak with other tongues, as the Spirit gave them utterance.
If anyone wants to commemorate the Day of Pentecost [“Shavuot], then it appears it should be on 6 Sivan/May 19; and conversely, if one wants to set aside a special day to the LORD by reciting the Ten Commandments [“ten words”], then 17 Sivan/May 30 would be the most likely date. So, in essence, it is not so much in the exactitude of honoring the 'correct’ day, but rather, if one obeys God and receives His Spirit (Cp. Acts 5: 32b; 2 Corinthians 5: 5b; Ephesians 1: 13-14; 4: 30).
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
May 13, 2010
pbks@hotmail.com
Monday, May 10, 2010
Does the TANAKH testify about Jesus as the Christ [Yeshua Moshiach]?
In studying the Scriptures, little gems of great spiritual value can be found among some of the more tedious and seemingly uninteresting places; and such is the case in this study. Jesus [Yeshua] said in John 5: 39, 46 “You search the Scriptures [TANAKH], for in them you think you have eternal life; and these are they which testify of Me.” “For if you believed Moses, you would believe Me; for he wrote about Me.” There are many devout Orthodox, Reform, and traditional Jewry who are zealous for the Law [“Torah”] of God [HaShem] delivered to Moses from Mount Sinai/Horeb on Shavuot (6 Sivan), but they do not receive the written testimony about the “Redeemer” who was to [has already] come.
Pastor Art Palacek of El Shaddai Ministries taught the Torah portions for today [8 Iyyar 5770] on Behar (“On Mount Sinai”) and Bechukotai (“In My Statutes”), and pointed out in the lesson that under the Law [“Torah”], only a Jew could redeem another Jew but such a provision did not apply to a foreigner who was the bondservant [slave] of a Jew; and such a person could be kept in that condition indefinitely, or be passed down as an inheritance along with the person’s family as well and there was absolutely no ‘right of redemption’ available to someone that is a foreigner (Cp. Leviticus 25: 45-46).
Pastor Art beautifully introduced the story of Ruth into the lesson and it was quite appropriate and necessary to illustrate a profound Truth for Jews and Gentiles alike. Ruth was a Moabitess (non-Jew) who, again, married into a Jewish family; that of Boaz, who was a relative of Naomi’s deceased husband Elimelech (Cp. Ruth 1: 1-3; 2: 1). In these short four chapters of the Book of RUTH is a powerful example of divine mercy [chesed] and grace. It may go unnoticed for the most part but God brings things about much like the terms contained in a legally-binding contract or in a business transaction of some sort. Once Ruth became part of Israel, she was entitled to all the rights, privileges and benefits as one of God’s chosen people.
The key point is this: The Savior and Redeemer of the world had to become a near-kinsman in the legal and technical sense [like Boaz], to Jews and Gentiles in order to save both nations of people. It should therefore, come as no big surprise that Ruth is included in the lineage of King David (Cp. 4: 9-10, 14-22), from whom God is to raise up the “One” [Jesus of Nazareth] who is to be Ruler and King over Israel, from the seed of King David (Cp. Psalms 132: 11; Micah 5: 2b; Isaiah 11: 1-2, 10; John 1: 45; 4: 25-26; 11: 27).
To those Jewish friends who still aren’t quite ready to accept Jesus [Yeshua] as the Messiah, more Scriptures are included, as below:
Acts 2: 29-34
"Men and brethren, let me speak freely to you of the patriarch David, that he is both dead and buried, and his tomb is with us to this day. “Therefore, being a prophet, and knowing that God has sworn with an oath to him that of the fruit of his body, according to the flesh, He would raise up the Christ ["Mashiyach"] to sit on his throne, "he, foreseeing this, spoke concerning the resurrection of the Christ ["Mashiyach"], that His [not David's] soul was not left in Hades, nor did His flesh see corruption. "This Jesus God has raised up [from the dead] of which we are witnesses. "Therefore being exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He poured out this which you now see and hear. “For David did not ascend into the heavens, but he says himself: The LORD said to my Lord, sit at My right hand, till I make Your enemies Your footstool (Cp. Psalms 110: 1)."
Acts 13: 22-25
"And when He had removed him, He raised up for them David as king, to whom also He gave testimony and said, "(Cp. Psalms 89: 20a; I Samuel 13: 14b)." From this man's seed [King David], according to the promise, God raised up for Israel a Savior ["Messiah"]-Jesus [Yeshua]- "after John had first preached, before His coming, the baptism of repentance to all the people of Israel. "And John was finishing his course, he said, 'Who do you think I am? I am not He. But behold, there comes ‘One’ after me, the sandals of whose feet I am not worthy to loose.' "
John 8: 32-34
“And you shall know the ‘TRUTH’ and the truth shall make you free. They answered and said to Him, “We are Abraham’s descendants, and have never been in bondage to anyone. How can you say, ‘You will be made free’?” Jesus [Yeshua] answered them, “Most assuredly, I say to you, whoever commits sin is a slave of sin.”
Romans 3: 23-26, 31
For all have sinned and fall short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus [Yeshua Moshiach], whom God set forth as a propitiation [mercy seat] by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, to demonstrate at the present time His righteousness, that He might be just and the justifier of the one [anyone] who has faith in Jesus [Yeshua] (Cp. Galatians 3: 24b). Do we then make void the Law [Torah] through faith? Certainly not! On the contrary we establish the Law [Torah].
Galatians 3: 13a
Christ [Moshiach] has redeemed us from the curse of the Law [Torah]. . .
NOTE: This statement by the Apostle Paul [Rav Shaul] does not mean that the Law is a bad thing (Cp. Romans 7: 14), also Psalms 19: 7; but rather it pronounces condemnation upon anyone who doesn’t keep all of its precepts (Cp. Galatians 3: 10; Deuteronomy 27: 26).
Galatians 3: 24
Therefore the Law [Torah] was our tutor to bring us to [the knowledge of] Messiah [Christ], that we might be justified by faith (Cp. Romans 3: 31).
Hebrews 10: 4, 6
For it is not possible that the blood of bulls and goats could take away sins. In burnt offerings and sacrifices for sin You [HaShem] had no pleasure (Cp. Psalms 40: 6-7).
Hebrews 9: 12-15
Not with the blood of bulls and goats and the ashes of a heifer, sprinkling the unclean, sanctifying for the purifying of the flesh, how much more shall the blood of Christ [Moshiach], who through the Eternal Spirit cleanse your conscience from dead works to serve the living God? And for this reason He [Yeshua Moshiach] is the Mediator of the New Covenant [Brit Hadashah], by means of death, for the redemption of the transgressions under the first covenant, that those who are called may receive the promise of the eternal inheritance.
Romans 5: 6
For when we were still without strength [to redeem ourselves], in due time, Christ [Moshiach] died for the ungodly [us].
2 Corinthians 3: 11-16
For if what is passing away [the sacrificial system, but not Torah] was glorious, what remains is much more glorious. Unlike Moses, who put a veil over his face so that the children of Israel could not look steadfastly at the end of what was passing away [the sacrificial system, but not Torah]. But their minds were [are] blinded; for until this day in the reading of the Old Testament [Torah scroll and TANAKH], because the veil is taken away in Christ [Moshiach]. But even to this day, when Moses is read [the Torah], a veil lies on their heart. Nevertheless, when one turns to the LORD [HaShem], the veil is taken away.
COMMENTARY: Since the Temple was destroyed by the Roman soldiers in 70 AD, this ended the sacrificial system with the burnt and peace offerings, and especially the holiest celebration of all, YOM KIPPUR (“Day of Atonement”), so how do the Jews address the issue of having their sins forgiven by God [HaShem]? Doubtless, the rabbis who composed the Oral Torah over the centuries have devised ingenious ways to compensate for the loss of the Temple services as a way to appear to expiate sins that were committed unintentionally, for the most part (Cp. Hebrews 9: 7b), but that still leaves the question of how to avert God’s wrathful justice when it comes to punishing sin and iniquity? Acts of charity, piety, and benevolence just won’t cut it; so what does one do? Rejecting the rabbi Jesus the Nazarene Jesus as the Messiah is accompanied by some disparaging commentary in Jewish religious literature and tradition, but it is not so easy to explain away Isaiah 53: 1-12, because if these passages do not refer to the Messiah, Jesus of Nazareth, then about whom are they written?
Acts 8: 26-31a, 32-35, 37b-39
Now an angel of the LORD [HaShem] spoke to Philip, saying, “Arise and go toward the South [NEGEB] along the road that goes down from Jerusalem to Gaza.” (This is desert). So he arose and went. And Behold (Hinei), a man of Ethiopia, a eunuch of great authority under Candace, the Queen of the Ethiopians, who had charge of all her treasury, and had come to Jerusalem for to worship, was returning. And sitting in his chariot he was reading Isaiah the prophet. Then the Spirit said to Philip, “Go near and overtake this chariot.” So Philip ran to him, and heard him reading the prophet Isaiah, and said, “Do you understand what [about whom] you are reading?” And he said, “How can I, unless someone guides me?” The place in the Scripture [TANAKH] which he read was this: “He was lead as a sheep to the slaughter, And as a lamb before his shearer is silent, So He opened not His mouth (Cp. Matthew 27: 11-14; Mark 15: 2-5; John 19: 9). In His humiliation His justice was taken away, And who will declare His generation? For His life is taken from the earth.” So the eunuch answered Philip and said, “I ask you, of whom does the prophet say this, of himself or of some other man?” Then Philip opened his mouth, and beginning at this Scripture (Cp. Isaiah 53: 7-8), preached Jesus [Yeshua Moshiach] to him. And he [the eunuch] answered and said, “I believe that Jesus Christ [Yeshua Moshiach] is the Son of God.” So he commanded the chariot to stand still. And both Philip and the eunuch went down into the water, and he baptized him [the eunuch]. Now when they came up out of the water, the Spirit of the LORD caught Philip away, so that the eunuch saw him no more; and he [the eunuch] went on his way rejoicing.
Lastly, the sentiments of the Apostle are a most fitting conclusion.
Romans 10: 1-4
Brethren, my heart’s desire and prayer to God [HaShem] for Israel is that they might be saved. For I bear them witness, that they have a zeal for God, but not according to knowledge [understanding the Torah, Psalms and the Prophets]. For they being ignorant of God’s righteousness, and seeking to establish their own righteousness [through HALAKAH and Oral Torah], have not submitted to the righteousness of God. For Christ [Yeshua] is the end [focal point] of the Law [Torah] for righteousness to everyone who believes.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
May 8, 2010
pbks@hotmail.com
Pastor Art Palacek of El Shaddai Ministries taught the Torah portions for today [8 Iyyar 5770] on Behar (“On Mount Sinai”) and Bechukotai (“In My Statutes”), and pointed out in the lesson that under the Law [“Torah”], only a Jew could redeem another Jew but such a provision did not apply to a foreigner who was the bondservant [slave] of a Jew; and such a person could be kept in that condition indefinitely, or be passed down as an inheritance along with the person’s family as well and there was absolutely no ‘right of redemption’ available to someone that is a foreigner (Cp. Leviticus 25: 45-46).
Pastor Art beautifully introduced the story of Ruth into the lesson and it was quite appropriate and necessary to illustrate a profound Truth for Jews and Gentiles alike. Ruth was a Moabitess (non-Jew) who, again, married into a Jewish family; that of Boaz, who was a relative of Naomi’s deceased husband Elimelech (Cp. Ruth 1: 1-3; 2: 1). In these short four chapters of the Book of RUTH is a powerful example of divine mercy [chesed] and grace. It may go unnoticed for the most part but God brings things about much like the terms contained in a legally-binding contract or in a business transaction of some sort. Once Ruth became part of Israel, she was entitled to all the rights, privileges and benefits as one of God’s chosen people.
The key point is this: The Savior and Redeemer of the world had to become a near-kinsman in the legal and technical sense [like Boaz], to Jews and Gentiles in order to save both nations of people. It should therefore, come as no big surprise that Ruth is included in the lineage of King David (Cp. 4: 9-10, 14-22), from whom God is to raise up the “One” [Jesus of Nazareth] who is to be Ruler and King over Israel, from the seed of King David (Cp. Psalms 132: 11; Micah 5: 2b; Isaiah 11: 1-2, 10; John 1: 45; 4: 25-26; 11: 27).
To those Jewish friends who still aren’t quite ready to accept Jesus [Yeshua] as the Messiah, more Scriptures are included, as below:
Acts 2: 29-34
"Men and brethren, let me speak freely to you of the patriarch David, that he is both dead and buried, and his tomb is with us to this day. “Therefore, being a prophet, and knowing that God has sworn with an oath to him that of the fruit of his body, according to the flesh, He would raise up the Christ ["Mashiyach"] to sit on his throne, "he, foreseeing this, spoke concerning the resurrection of the Christ ["Mashiyach"], that His [not David's] soul was not left in Hades, nor did His flesh see corruption. "This Jesus God has raised up [from the dead] of which we are witnesses. "Therefore being exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He poured out this which you now see and hear. “For David did not ascend into the heavens, but he says himself: The LORD said to my Lord, sit at My right hand, till I make Your enemies Your footstool (Cp. Psalms 110: 1)."
Acts 13: 22-25
"And when He had removed him, He raised up for them David as king, to whom also He gave testimony and said, "(Cp. Psalms 89: 20a; I Samuel 13: 14b)." From this man's seed [King David], according to the promise, God raised up for Israel a Savior ["Messiah"]-Jesus [Yeshua]- "after John had first preached, before His coming, the baptism of repentance to all the people of Israel. "And John was finishing his course, he said, 'Who do you think I am? I am not He. But behold, there comes ‘One’ after me, the sandals of whose feet I am not worthy to loose.' "
John 8: 32-34
“And you shall know the ‘TRUTH’ and the truth shall make you free. They answered and said to Him, “We are Abraham’s descendants, and have never been in bondage to anyone. How can you say, ‘You will be made free’?” Jesus [Yeshua] answered them, “Most assuredly, I say to you, whoever commits sin is a slave of sin.”
Romans 3: 23-26, 31
For all have sinned and fall short of the glory of God, being justified freely by His grace through the redemption that is in Christ Jesus [Yeshua Moshiach], whom God set forth as a propitiation [mercy seat] by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, to demonstrate at the present time His righteousness, that He might be just and the justifier of the one [anyone] who has faith in Jesus [Yeshua] (Cp. Galatians 3: 24b). Do we then make void the Law [Torah] through faith? Certainly not! On the contrary we establish the Law [Torah].
Galatians 3: 13a
Christ [Moshiach] has redeemed us from the curse of the Law [Torah]. . .
NOTE: This statement by the Apostle Paul [Rav Shaul] does not mean that the Law is a bad thing (Cp. Romans 7: 14), also Psalms 19: 7; but rather it pronounces condemnation upon anyone who doesn’t keep all of its precepts (Cp. Galatians 3: 10; Deuteronomy 27: 26).
Galatians 3: 24
Therefore the Law [Torah] was our tutor to bring us to [the knowledge of] Messiah [Christ], that we might be justified by faith (Cp. Romans 3: 31).
Hebrews 10: 4, 6
For it is not possible that the blood of bulls and goats could take away sins. In burnt offerings and sacrifices for sin You [HaShem] had no pleasure (Cp. Psalms 40: 6-7).
Hebrews 9: 12-15
Not with the blood of bulls and goats and the ashes of a heifer, sprinkling the unclean, sanctifying for the purifying of the flesh, how much more shall the blood of Christ [Moshiach], who through the Eternal Spirit cleanse your conscience from dead works to serve the living God? And for this reason He [Yeshua Moshiach] is the Mediator of the New Covenant [Brit Hadashah], by means of death, for the redemption of the transgressions under the first covenant, that those who are called may receive the promise of the eternal inheritance.
Romans 5: 6
For when we were still without strength [to redeem ourselves], in due time, Christ [Moshiach] died for the ungodly [us].
2 Corinthians 3: 11-16
For if what is passing away [the sacrificial system, but not Torah] was glorious, what remains is much more glorious. Unlike Moses, who put a veil over his face so that the children of Israel could not look steadfastly at the end of what was passing away [the sacrificial system, but not Torah]. But their minds were [are] blinded; for until this day in the reading of the Old Testament [Torah scroll and TANAKH], because the veil is taken away in Christ [Moshiach]. But even to this day, when Moses is read [the Torah], a veil lies on their heart. Nevertheless, when one turns to the LORD [HaShem], the veil is taken away.
COMMENTARY: Since the Temple was destroyed by the Roman soldiers in 70 AD, this ended the sacrificial system with the burnt and peace offerings, and especially the holiest celebration of all, YOM KIPPUR (“Day of Atonement”), so how do the Jews address the issue of having their sins forgiven by God [HaShem]? Doubtless, the rabbis who composed the Oral Torah over the centuries have devised ingenious ways to compensate for the loss of the Temple services as a way to appear to expiate sins that were committed unintentionally, for the most part (Cp. Hebrews 9: 7b), but that still leaves the question of how to avert God’s wrathful justice when it comes to punishing sin and iniquity? Acts of charity, piety, and benevolence just won’t cut it; so what does one do? Rejecting the rabbi Jesus the Nazarene Jesus as the Messiah is accompanied by some disparaging commentary in Jewish religious literature and tradition, but it is not so easy to explain away Isaiah 53: 1-12, because if these passages do not refer to the Messiah, Jesus of Nazareth, then about whom are they written?
Acts 8: 26-31a, 32-35, 37b-39
Now an angel of the LORD [HaShem] spoke to Philip, saying, “Arise and go toward the South [NEGEB] along the road that goes down from Jerusalem to Gaza.” (This is desert). So he arose and went. And Behold (Hinei), a man of Ethiopia, a eunuch of great authority under Candace, the Queen of the Ethiopians, who had charge of all her treasury, and had come to Jerusalem for to worship, was returning. And sitting in his chariot he was reading Isaiah the prophet. Then the Spirit said to Philip, “Go near and overtake this chariot.” So Philip ran to him, and heard him reading the prophet Isaiah, and said, “Do you understand what [about whom] you are reading?” And he said, “How can I, unless someone guides me?” The place in the Scripture [TANAKH] which he read was this: “He was lead as a sheep to the slaughter, And as a lamb before his shearer is silent, So He opened not His mouth (Cp. Matthew 27: 11-14; Mark 15: 2-5; John 19: 9). In His humiliation His justice was taken away, And who will declare His generation? For His life is taken from the earth.” So the eunuch answered Philip and said, “I ask you, of whom does the prophet say this, of himself or of some other man?” Then Philip opened his mouth, and beginning at this Scripture (Cp. Isaiah 53: 7-8), preached Jesus [Yeshua Moshiach] to him. And he [the eunuch] answered and said, “I believe that Jesus Christ [Yeshua Moshiach] is the Son of God.” So he commanded the chariot to stand still. And both Philip and the eunuch went down into the water, and he baptized him [the eunuch]. Now when they came up out of the water, the Spirit of the LORD caught Philip away, so that the eunuch saw him no more; and he [the eunuch] went on his way rejoicing.
Lastly, the sentiments of the Apostle are a most fitting conclusion.
Romans 10: 1-4
Brethren, my heart’s desire and prayer to God [HaShem] for Israel is that they might be saved. For I bear them witness, that they have a zeal for God, but not according to knowledge [understanding the Torah, Psalms and the Prophets]. For they being ignorant of God’s righteousness, and seeking to establish their own righteousness [through HALAKAH and Oral Torah], have not submitted to the righteousness of God. For Christ [Yeshua] is the end [focal point] of the Law [Torah] for righteousness to everyone who believes.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
May 8, 2010
pbks@hotmail.com
Wednesday, May 5, 2010
My first visit to Temple Beth El (Tacoma, WA)
Shalom Rabbi Kadden:
I wanted to express to you and the entire assembly the pleasure, appreciation, welcome, and sense of sharing in the worship of the Eternal One; may His name be blessed! I must say that I didn’t quite know what to expect beforehand, considering this was my first experience attending a Jewish synagogue However, I wasn’t really too surprised by anything but more importantly, I was not disappointed. The small group seemed quite cordial, attentive and devoted during the non-stop two hours of service, and the Torah portion was memorable. All the Hebrew that I heard on Shabbat was certainly a lot more that I receive at El Shaddai Ministries, and it seems the pronunciations were more phonetically correct. I felt as though my head was going to explode and that I had Hebrew coming out of every pore of my body (smile). Anyway, if you don’t mind, I do want to share some thoughts on the discussion of the Torah portion about “An Eye for an Eye.” You included the words of Jesus [Yeshua] in Matthew 5: 38-42, and it is appropriate in this reading because in the first place, Jesus [Yeshua] was a Torah-observant Jewish Rabbi.
One of the problems in orthodox and traditional Judaism in my opinion is that since Christianity claims Him as The Savior [Messiah] and Son of God, then you won’t have anything to do with Him; especially since the Jews have been unfairly condemned as a people of being “Christ-killers.” The words of this Northern-Aramaic Teacher from Nazareth of Galilee should be read within the context of Jewish History, social experience, culture, and religious tradition [Mishnah, Talmud, Targums, Halakah, etc.]. In all due respect to the many learned Jewish Rabbis throughout the centuries, Exodus 21: 12-27; Leviticus 24: 19-20; and Deuteronomy 19: 21b (??), specifically dealt with acts of violence, vengeance, justice, and retribution; where the quotation from Deuteronomy fits into this teaching is not at all clear.
The narrative in Matthew 5 is the “first” rather lengthy public Sermon or discourse by Jesus [Yeshua], notwithstanding His reading from the Isaiah scroll at the local synagogue in Nazareth during the celebration of the “Jubilee Year” when these passages from Isaiah 48: 8-89; 61: 1-2 are spoken. The entire tone or theme of His message from the mountain can be summed up in Matthew 5: 1-12, and the religious threshold is cited in verse 20, which reads: “For I say to you, unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven [God as their Sovereign King ruling over them]. An Eye for an Eye is the principle of rendering good for evil; presuming that one is the “innocent” party in the matter. Rabbi Jesus [Yeshua] is bringing out the fullest meaning of Torah [“Instruction”] to let people know not to just be satisfied and content with fulfilling the minimum requirements but go beyond that to embrace the real “Spirit” of the Law, which is forgiveness, reconciliation, mercy, and above all, Love.” Outward observance of Torah is one thing, but having a far richer and deeper relationship with “The Eternal” is reflected in how we feel about and treat one another.
Even the great rabbi Hillel summed up the entire Law in these words: “And what is harmful to you, do not do to any person, this is the whole Torah and the rest is commentary.” Lastly, even the Apostle Paul [Rav Shaul], who was a very zealous Pharisee (Cp. Acts 23: 6b; 26: 5; Philippians 3: 5), from the city of Tarsus in Cilicia [near the region of Anatolia, Turkey] (Cp. Acts 21: 39), and was brought up at the feet of [taught by] the famous Jewish teacher [Rabbi] Gamaliel (Cp. Acts 22: 3), clearly understood this principle by what he penned in
Romans 12: 17-21, which says:
“Repay no one evil for evil. Have regard for the good things in the sight of all men. If it is possible, as much as it depends on you, live peaceably with all men. Beloved, do not avenge yourselves, but neither give place to wrath; for it is written, ‘Vengeance is Mine, I will repay,’ says the LORD (Cp. Leviticus 19: 18). Therefore if your enemy is hungry, feed him; If he is thirsty, give him a drink; For in so doing you will heap coals of fire on his head (Cp. Proverbs 25: 21-22).” Do not be overcome by evil, but overcome evil with good. This is exactly when Rabboni Yeshua [Jesus] was trying to expound to the people nearly two-thousand years ago.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
May 1, 2010
pbks@hotmail.com
I wanted to express to you and the entire assembly the pleasure, appreciation, welcome, and sense of sharing in the worship of the Eternal One; may His name be blessed! I must say that I didn’t quite know what to expect beforehand, considering this was my first experience attending a Jewish synagogue However, I wasn’t really too surprised by anything but more importantly, I was not disappointed. The small group seemed quite cordial, attentive and devoted during the non-stop two hours of service, and the Torah portion was memorable. All the Hebrew that I heard on Shabbat was certainly a lot more that I receive at El Shaddai Ministries, and it seems the pronunciations were more phonetically correct. I felt as though my head was going to explode and that I had Hebrew coming out of every pore of my body (smile). Anyway, if you don’t mind, I do want to share some thoughts on the discussion of the Torah portion about “An Eye for an Eye.” You included the words of Jesus [Yeshua] in Matthew 5: 38-42, and it is appropriate in this reading because in the first place, Jesus [Yeshua] was a Torah-observant Jewish Rabbi.
One of the problems in orthodox and traditional Judaism in my opinion is that since Christianity claims Him as The Savior [Messiah] and Son of God, then you won’t have anything to do with Him; especially since the Jews have been unfairly condemned as a people of being “Christ-killers.” The words of this Northern-Aramaic Teacher from Nazareth of Galilee should be read within the context of Jewish History, social experience, culture, and religious tradition [Mishnah, Talmud, Targums, Halakah, etc.]. In all due respect to the many learned Jewish Rabbis throughout the centuries, Exodus 21: 12-27; Leviticus 24: 19-20; and Deuteronomy 19: 21b (??), specifically dealt with acts of violence, vengeance, justice, and retribution; where the quotation from Deuteronomy fits into this teaching is not at all clear.
The narrative in Matthew 5 is the “first” rather lengthy public Sermon or discourse by Jesus [Yeshua], notwithstanding His reading from the Isaiah scroll at the local synagogue in Nazareth during the celebration of the “Jubilee Year” when these passages from Isaiah 48: 8-89; 61: 1-2 are spoken. The entire tone or theme of His message from the mountain can be summed up in Matthew 5: 1-12, and the religious threshold is cited in verse 20, which reads: “For I say to you, unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven [God as their Sovereign King ruling over them]. An Eye for an Eye is the principle of rendering good for evil; presuming that one is the “innocent” party in the matter. Rabbi Jesus [Yeshua] is bringing out the fullest meaning of Torah [“Instruction”] to let people know not to just be satisfied and content with fulfilling the minimum requirements but go beyond that to embrace the real “Spirit” of the Law, which is forgiveness, reconciliation, mercy, and above all, Love.” Outward observance of Torah is one thing, but having a far richer and deeper relationship with “The Eternal” is reflected in how we feel about and treat one another.
Even the great rabbi Hillel summed up the entire Law in these words: “And what is harmful to you, do not do to any person, this is the whole Torah and the rest is commentary.” Lastly, even the Apostle Paul [Rav Shaul], who was a very zealous Pharisee (Cp. Acts 23: 6b; 26: 5; Philippians 3: 5), from the city of Tarsus in Cilicia [near the region of Anatolia, Turkey] (Cp. Acts 21: 39), and was brought up at the feet of [taught by] the famous Jewish teacher [Rabbi] Gamaliel (Cp. Acts 22: 3), clearly understood this principle by what he penned in
Romans 12: 17-21, which says:
“Repay no one evil for evil. Have regard for the good things in the sight of all men. If it is possible, as much as it depends on you, live peaceably with all men. Beloved, do not avenge yourselves, but neither give place to wrath; for it is written, ‘Vengeance is Mine, I will repay,’ says the LORD (Cp. Leviticus 19: 18). Therefore if your enemy is hungry, feed him; If he is thirsty, give him a drink; For in so doing you will heap coals of fire on his head (Cp. Proverbs 25: 21-22).” Do not be overcome by evil, but overcome evil with good. This is exactly when Rabboni Yeshua [Jesus] was trying to expound to the people nearly two-thousand years ago.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
May 1, 2010
pbks@hotmail.com
Monday, May 3, 2010
Was Jesus a Torah-observant Jew or the founder of a new Religion?
The way Jesus is depicted in the many forms of iconographic Art; one would think His birthplace was in Europe instead of in the Middle East. Although Christianity has to acknowledge that He was Jewish, still it seems that His teachings are distilled through a subjective Greek philosophical mindset rather than a more pragmatic, objective Hebrew one. In spite of the many attempts to pry Jesus away from His own “Jewishness,” it just cannot be done, and so the million dollar question is: “Did Jesus really start another religion and jettison the ancient faith traditions of His own people?”
It may come as a surprise to some, but Jesus did indeed start to do something quite extraordinary and revolutionary, but not in the way that most people think or have been taught. Jesus came to turn the Jewish people’s heart back toward God and His Torah because the rabbis, priests, Sadducees, and Pharisees had not instructed the people in the right path. In His many confrontations with the religious teachers of His day, Jesus condemned them as being hypocrites for not keeping God’s commandments. Only Jesus’ followers would be the “true” worshippers of the Father (Cp. John 4: 23-24).
Malachi 4: 4-6
“Remember the Law [Torah] of Moses, My servant, which I commanded him in Horeb for all Israel, with statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD. And he will turn the hearts of the fathers to the children, and the hearts of the children to their fathers, lest I come and strike the earth with a curse.”
Some of the things that Jesus denounced were the way the religious leaders gave alms to be seen as outwardly pious (Cp. Matthew 6: 1-2); the way they prayed to be seen in the public (Cp. Matthew 6: 5-6); fasting in such a way as to draw attention to yourself (Cp. Matthew 6: 16-18), among other things. It was said of Jesus: And so it was, when Jesus had ended these sayings, that the people were astonished at His teaching, for he taught them as one having authority, and not as the scribes (Cp. Matthew 7: 28-29).
When Jesus chose the “Twelve” He told them to go to the lost sheep of the house of Israel and to preach to them about the kingdom of heaven (Cp. Matthew 10: 14). This restorative divine government was for the Jews, initially, and afterward, would encompass the Gentiles, who would be grafted into the spiritual stock of Israel (Cp. Romans 11: 1a, 2a, 11-12, 16-17, 24). In all the parables and illustrations that Jesus used in His teaching, the main focus was on Jews and their religious leaders’ relationship to God and His Torah.
On a particular instance, the scribes and Pharisees wanted to know why Jesus’ disciples transgressed the tradition of the elders, to which Jesus replied, “Why do you also transgress the commandment of God because of your tradition?” (Cp. Matthew 15: 1-3). He also told the scribes and Pharisees: “Therefore I say to you, the kingdom of God will be taken from you and given to a nation bearing the fruits of it.” Now when the chief priests and Pharisees heard His parable, they perceived that He was speaking of them. (Cp. Matthew 21: 43, 45).
This passage may lead some to think that God has abandoned the Jewish people or the children of Israel in favor of the Gentile Christian Church, but those who do need to read Isaiah 54: 7-8, which says: “For a mere moment I have forsaken you, but with great mercies I will gather you. With a little wrath I hid My face from you for a moment, but with everlasting kindness I will have mercy on you.” Says the LORD, your Redeemer.
Romans 11: 1a, 2a, 11-12
I say then, has God cast away His people [the Jews or Israelites]? Certainly not! God has not cast away His people whom He foreknew. I say then, have they stumbled that they [Israel] should fall? Certainly not! But through their fall, to provoke them to jealousy, salvation has come to the Gentiles.
Jeremiah 31: 31, 33a
“Behold, the days are coming, says the LORD, when I will make a new covenant with the house of Israel and with the house of Judah. But this is the covenant that I will make with the house of Israel after those days, says the LORD.
NOTE: When Jesus celebrated the Jewish Passover Seder (meal) with His fellow Jewish followers on the night before the betrayal and subsequent Crucifixion the following day (Cp. Matthew 26: 26-28), He inaugurated that which had been prophesied beforehand what God promised to the children of Israel.
It must be remembered that Judaism had many different rabbinical schools and teachers, and doubtless a few extremely pious and ascetic separatist sects like the Essenes; or even Jewish mystics. It seems likely, that instead of Jesus starting a new, universal religion, He wanted to restore the original purity of the Jewish religion that became corrupted through the people living in Babylon, Assyria, Egypt, as well as the ideological framework and influence of the Graeco-Roman culture in the Mesopotamian basin and elsewhere. In giving the “Great Commission” Jesus did not say to start something “New,” but rather to make disciples of all nations and teach them to observe all things that He commanded His earliest followers (Cp. Matthew 28: 18-20).
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
May 2, 2010
pbks@hotmail.com
It may come as a surprise to some, but Jesus did indeed start to do something quite extraordinary and revolutionary, but not in the way that most people think or have been taught. Jesus came to turn the Jewish people’s heart back toward God and His Torah because the rabbis, priests, Sadducees, and Pharisees had not instructed the people in the right path. In His many confrontations with the religious teachers of His day, Jesus condemned them as being hypocrites for not keeping God’s commandments. Only Jesus’ followers would be the “true” worshippers of the Father (Cp. John 4: 23-24).
Malachi 4: 4-6
“Remember the Law [Torah] of Moses, My servant, which I commanded him in Horeb for all Israel, with statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD. And he will turn the hearts of the fathers to the children, and the hearts of the children to their fathers, lest I come and strike the earth with a curse.”
Some of the things that Jesus denounced were the way the religious leaders gave alms to be seen as outwardly pious (Cp. Matthew 6: 1-2); the way they prayed to be seen in the public (Cp. Matthew 6: 5-6); fasting in such a way as to draw attention to yourself (Cp. Matthew 6: 16-18), among other things. It was said of Jesus: And so it was, when Jesus had ended these sayings, that the people were astonished at His teaching, for he taught them as one having authority, and not as the scribes (Cp. Matthew 7: 28-29).
When Jesus chose the “Twelve” He told them to go to the lost sheep of the house of Israel and to preach to them about the kingdom of heaven (Cp. Matthew 10: 14). This restorative divine government was for the Jews, initially, and afterward, would encompass the Gentiles, who would be grafted into the spiritual stock of Israel (Cp. Romans 11: 1a, 2a, 11-12, 16-17, 24). In all the parables and illustrations that Jesus used in His teaching, the main focus was on Jews and their religious leaders’ relationship to God and His Torah.
On a particular instance, the scribes and Pharisees wanted to know why Jesus’ disciples transgressed the tradition of the elders, to which Jesus replied, “Why do you also transgress the commandment of God because of your tradition?” (Cp. Matthew 15: 1-3). He also told the scribes and Pharisees: “Therefore I say to you, the kingdom of God will be taken from you and given to a nation bearing the fruits of it.” Now when the chief priests and Pharisees heard His parable, they perceived that He was speaking of them. (Cp. Matthew 21: 43, 45).
This passage may lead some to think that God has abandoned the Jewish people or the children of Israel in favor of the Gentile Christian Church, but those who do need to read Isaiah 54: 7-8, which says: “For a mere moment I have forsaken you, but with great mercies I will gather you. With a little wrath I hid My face from you for a moment, but with everlasting kindness I will have mercy on you.” Says the LORD, your Redeemer.
Romans 11: 1a, 2a, 11-12
I say then, has God cast away His people [the Jews or Israelites]? Certainly not! God has not cast away His people whom He foreknew. I say then, have they stumbled that they [Israel] should fall? Certainly not! But through their fall, to provoke them to jealousy, salvation has come to the Gentiles.
Jeremiah 31: 31, 33a
“Behold, the days are coming, says the LORD, when I will make a new covenant with the house of Israel and with the house of Judah. But this is the covenant that I will make with the house of Israel after those days, says the LORD.
NOTE: When Jesus celebrated the Jewish Passover Seder (meal) with His fellow Jewish followers on the night before the betrayal and subsequent Crucifixion the following day (Cp. Matthew 26: 26-28), He inaugurated that which had been prophesied beforehand what God promised to the children of Israel.
It must be remembered that Judaism had many different rabbinical schools and teachers, and doubtless a few extremely pious and ascetic separatist sects like the Essenes; or even Jewish mystics. It seems likely, that instead of Jesus starting a new, universal religion, He wanted to restore the original purity of the Jewish religion that became corrupted through the people living in Babylon, Assyria, Egypt, as well as the ideological framework and influence of the Graeco-Roman culture in the Mesopotamian basin and elsewhere. In giving the “Great Commission” Jesus did not say to start something “New,” but rather to make disciples of all nations and teach them to observe all things that He commanded His earliest followers (Cp. Matthew 28: 18-20).
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
May 2, 2010
pbks@hotmail.com
Friday, April 30, 2010
He arose the “Third Day” according to the Scriptures
There is almost unanimous agreement among Christian believers that the LORD was crucified, buried, and arose from the grave after three days, but is this period of time specifically prophesied in the Scriptures [“TANAKH”]? Jesus [Yeshua] did however, make several references to His disciples about His suffering, death, and that He would be raised on the ‘third’ day (Cp. Matthew 16: 21; 17: 22; Mark 8: 31; 10: 33-34; Luke 9: 22, 44; 18: 31-33, 24: 46). There are passages in the Old Testament that refer to a SUFFERING SERVANT or SHEPHERD, who is tortured, abandoned, and put to death; such as in Isaiah 50: 6; 52: 13-14; 53: 1-12; Psalms 22: 1, 6-8, 11-19. The Apostle Paul [Rav Shaul] writes in 1 Corinthians 15: 3-4: For I delivered to you first of all that which I also received [“by revelation”-Galatians 1: 11-12]; that Christ [Mashiyach] died for our sins according to the Scriptures, and that He was buried, and that He rose again the “third day” according to the Scriptures.
The Apostle Paul goes on to say that after receiving the spiritual or ascended Jesus [Yeshua] (Cp. Acts 9: 1-9), he went away into Arabia, returned to Damascus, then went up to Jerusalem three years later (Cp. Galatians 1: 17). The question is, what are the ‘Scriptures’ Paul is referring to in his letter to the Corinthian believers in Yeshua (Jesus)? There are no direct Old Testament prophesies about a resurrection after three days, but a curious passage is found in Hosea 6: 2, which says: After two days He will revive us; On the “third day” He will raise us up that we might live in His sight. Since the letter to the Corinthian Church [assembly] is dated to be around 56 AD, the Gospel of MATTHEW is believed to have been written as early as 50 AD, it is possible that Paul could have used this book (scroll) as reference material or used the quotation from HOSEA.
Even Zechariah 12: 10b says, “Then they will look on Me whom they pierced (Cp. Revelation 1: 7). Yes, they will mourn for Him as one mourns for his only [only-begotten] son, and grieve for Him as one grieves for a firstborn [first-begotten]. This last reference does not, however, specifically point to a post-resurrection appearance after three days in the grave. Perhaps another possibility is that the “third day” has more significance than a literal three days but rather has some deeply spiritual and symbolic meaning which is related to one of the Jewish sacrificial offerings, foreshadowing the redemptive work of the coming LORD and Savior, as in the following:
Leviticus 7: 11, 15-18
This is the law of the sacrifice of peace offerings which he shall offer before the LORD. The flesh of the sacrifice of his peace offering for “thanksgiving” (Cp. Philippians 4: 6; Colossians 4: 2) shall be eaten the same day it is offered. He shall not leave any of it till the morning. But if the sacrifice of his offering is a vow or voluntary offering, it shall be eaten the same day that he offers his sacrifice; but on the next day the remainder of it shall also be eaten; the remainder of the flesh of the sacrifice on the third day must be burned with fire. And if any of the flesh of the sacrifice of his peace offering is eaten at all on the third day, it shall not be accepted, nor shall it be “imputed” to him; it shall be an abomination to him who offers it, and the person who eats it shall bear guilt [his iniquity, transgression or sin].
John 6: 51, 53
“I AM the living bread which came down from heaven. If anyone eats of this bread, he will live forever; and the bread that I give is My flesh, which I shall give for the life of the world.” Then Jesus [Yeshua] said to them, “Most assuredly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in you.”
Ephesians 5: 2
And walk in love, as Christ [Mashiyach] also has loved us and given Himself for us, an [peace??] offering and a sacrifice to God for a sweet-smelling aroma.
Psalms 32: 1-2a
“Blessed is he whose transgression is forgiven, whose sin is covered.
Blessed is the man to whom the LORD shall not ‘impute’ iniquity [sin].”
2 Corinthians 5: 19a
That is, that God was in Christ [Mashiyach] reconciling the world to Himself, not “imputing” their trespasses to them. . .
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
April 29, 2010
pbks@hotmail.com
The Apostle Paul goes on to say that after receiving the spiritual or ascended Jesus [Yeshua] (Cp. Acts 9: 1-9), he went away into Arabia, returned to Damascus, then went up to Jerusalem three years later (Cp. Galatians 1: 17). The question is, what are the ‘Scriptures’ Paul is referring to in his letter to the Corinthian believers in Yeshua (Jesus)? There are no direct Old Testament prophesies about a resurrection after three days, but a curious passage is found in Hosea 6: 2, which says: After two days He will revive us; On the “third day” He will raise us up that we might live in His sight. Since the letter to the Corinthian Church [assembly] is dated to be around 56 AD, the Gospel of MATTHEW is believed to have been written as early as 50 AD, it is possible that Paul could have used this book (scroll) as reference material or used the quotation from HOSEA.
Even Zechariah 12: 10b says, “Then they will look on Me whom they pierced (Cp. Revelation 1: 7). Yes, they will mourn for Him as one mourns for his only [only-begotten] son, and grieve for Him as one grieves for a firstborn [first-begotten]. This last reference does not, however, specifically point to a post-resurrection appearance after three days in the grave. Perhaps another possibility is that the “third day” has more significance than a literal three days but rather has some deeply spiritual and symbolic meaning which is related to one of the Jewish sacrificial offerings, foreshadowing the redemptive work of the coming LORD and Savior, as in the following:
Leviticus 7: 11, 15-18
This is the law of the sacrifice of peace offerings which he shall offer before the LORD. The flesh of the sacrifice of his peace offering for “thanksgiving” (Cp. Philippians 4: 6; Colossians 4: 2) shall be eaten the same day it is offered. He shall not leave any of it till the morning. But if the sacrifice of his offering is a vow or voluntary offering, it shall be eaten the same day that he offers his sacrifice; but on the next day the remainder of it shall also be eaten; the remainder of the flesh of the sacrifice on the third day must be burned with fire. And if any of the flesh of the sacrifice of his peace offering is eaten at all on the third day, it shall not be accepted, nor shall it be “imputed” to him; it shall be an abomination to him who offers it, and the person who eats it shall bear guilt [his iniquity, transgression or sin].
John 6: 51, 53
“I AM the living bread which came down from heaven. If anyone eats of this bread, he will live forever; and the bread that I give is My flesh, which I shall give for the life of the world.” Then Jesus [Yeshua] said to them, “Most assuredly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in you.”
Ephesians 5: 2
And walk in love, as Christ [Mashiyach] also has loved us and given Himself for us, an [peace??] offering and a sacrifice to God for a sweet-smelling aroma.
Psalms 32: 1-2a
“Blessed is he whose transgression is forgiven, whose sin is covered.
Blessed is the man to whom the LORD shall not ‘impute’ iniquity [sin].”
2 Corinthians 5: 19a
That is, that God was in Christ [Mashiyach] reconciling the world to Himself, not “imputing” their trespasses to them. . .
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
April 29, 2010
pbks@hotmail.com
Are You the “Coming One” or do we look for Another?
One would think that the expectations of a long-awaited appearing of the Messiah with all of what such an event brings about, is a rather straightforward affair, but such was not the case. The Jewish Scriptures [TANAKH] do indeed mention such a person, but not all the narratives portray Him in the same way; in fact, it seems that at least four different individuals could fill that role. In its most basic sense, Messiah simply means “anointed,” which applies to anyone who had oil poured on them to be consecrated [set apart] and dedicated for God’s holy purpose (Cp. 1 Samuel 2: 10, 35; 12: 3, 5).
Baalim’s prophecy in Genesis 49: 10 foretold about the coming of “Shiloh” from the tribe of Judah, however, the word means “at peace;” the very meaning contained in the name of Solomon [‘Peaceful’] King of Judah. Then there is “the Prophet” that Moses said would come in the future (Cp. Deuteronomy 18: 10) of whom some thought was John the Baptizer (Cp. John 1: 19, 25). A Suffering Servant or One of humiliation is presented in Psalms 16: 1, 10; 22: 1-21; 40: 1-3, 13, 15; Isaiah 52: 14; 53: 1-12. The Messiah is portrayed as a type of supernatural being or as God in Micah 5: 2-4; Isaiah 9: 6; Zechariah 14: 1, 4, 9, 16, and as a God-appointed King or Ruler (Cp. Psalms 2: 1-9; 110: 1-6). Now it is time to see what the conditions were like in the social conditions and contemporary setting into which the Savior [Jesus of Nazareth] came.
John 1: 40-41
One of the two who heard John speak, and followed Him, was Andrew, Simon Peter’s brother. Then he found his own brother, and said to him, “We have found the Messiah” (which is translated, the Christ [Anointed, Deliverer]). . .
1: 45-49
Philip found Nathanael and said to him, “We have found Him of whom Moses in the Law [Torah], and also the prophets, wrote-Jesus of Nazareth, the son of Joseph. Nathanael answered and said to Him, “Rabbi, You are the Son of God! You are the King of Israel!”
NOTE: That’s an amazing statement coming from Nathanael, considering his initial introduction to Jesus [Yeshua]; and before any miraculous proofs were demonstrated prior to their meeting. Even after three and one half years, the most prominent of the disciples were not quite as certain as he was at this early period. Also, the TANAKH says that this unique person would come from Judah and not from Galilee.
3: 28
“You yourselves bear me witness, that I said, ‘I am not the Christ [Messiah],’ but I have been sent before Him.’
4: 25-26
The [Samaritan] woman said to Him, “I know that Messiah is coming” (He who is called Christ [Anointed, Deliverer]. “When He comes, He will tell us all things.” Jesus [Yeshua] said to her, I Who speak to you am He.”
4: 44
For Jesus Himself testified that a prophet has no honor in His own country.
7: 40-43
Therefore many from the crowd, when they heard this saying, said, “Truly this is the Prophet (Cp. Deuteronomy 18: 10).” Others said, “This is the Christ [Messiah].” But some said, “Will the Christ [Messiah] come out of Galilee? “Has not the Scripture said that the Christ comes from the seed of David and from the town of Bethlehem (Cp. Micah 5: 2), where David was?” So there was a division among them.
11: 27
She said to Him, “Yes, LORD, I believe that You are the Christ [Messiah], the Son of God, Who is to come into the world.”
12: 34
The people answered Him, “We have heard from the Law [Torah] that the Christ [Messiah] remains forever (Cp. Micah 5: 2); and how can You say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”
Matthew 16: 15-16
He said to them, "But who do you say that I [the Son of Man] am?" Simon Peter answered and said, "You are the Christ [Messiah], the Son of the Living God."
Matthew 23: 10
“And do not be called teachers; for One is your Teacher [Rabbi], the Christ [Messiah].”
Mark 8: 27-29
Now Jesus [Yeshua] and His disciples went out to the towns of Caesarea Philippi; and on the road He asked His disciples, saying to them, “Who do men say that I am?” So they answered, “John the Baptizer; but some say, Elijah; and others, one of the prophets.” He said to them, “But who do you say that I am?” Peter answered and said to Him, “You are the Christ [Messiah].”
Luke 1: 67-75
(Zechariah’s Prophesy)
3: 15
Now, as the people were in expectation and all reasoned in their hearts about John, whether he was the Christ [Messiah] or not.
7: 19
And John, calling two of his disciples to him, sent him to Jesus [Yeshua] saying, “Are You the Coming One, or do we look for another?”
COMMENTARY: In the Synoptic Gospels (MATTHEW-LUKE) Jesus is mostly referred to by the mysterious title “Son of Man” whereas in JOHN, He was called the Christ [Messiah] or Son of God in numerous instances. Interestingly, in this same book the High priest interrogated Jesus regarding His disciples and His doctrine (Cp. John 18: 19-21), as opposed to His deity; but in the other narratives it seems that the interest was in whether He was the Christ [Messiah] or the Son of God (Cp. Matthew 26: 63-64; Mark 14: 61-62; Luke 22: 67). So, the Messianic expectation has been met with great anticipation of a mighty deliverance from Israel’s enemies, but this time of national unrest and revolt has brought about the martyrdom of many people as well as the death of some charismatic deliverer [Messiah] who led them astray.
Political and religious movements come and go, and all of them have a certain shelf life. People soon return back to their usually normal pursuits until they become mistreated or oppressed, then they look for someone sent by God to inaugurate a new way of life that is free of cruelty and allow the people to worship the LORD just like their forefathers did. Of course, there would naturally be certain signs that would validate the prophetic fulfillment and John the Baptizer wanted to be assured like any other Jewish person of his contemporary time as to whether Jesus [Yeshua] was the promised Messiah [Deliverer] or should they instead, “look for Another?”
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
April 23, 2010
pbks@hotmail.com
Baalim’s prophecy in Genesis 49: 10 foretold about the coming of “Shiloh” from the tribe of Judah, however, the word means “at peace;” the very meaning contained in the name of Solomon [‘Peaceful’] King of Judah. Then there is “the Prophet” that Moses said would come in the future (Cp. Deuteronomy 18: 10) of whom some thought was John the Baptizer (Cp. John 1: 19, 25). A Suffering Servant or One of humiliation is presented in Psalms 16: 1, 10; 22: 1-21; 40: 1-3, 13, 15; Isaiah 52: 14; 53: 1-12. The Messiah is portrayed as a type of supernatural being or as God in Micah 5: 2-4; Isaiah 9: 6; Zechariah 14: 1, 4, 9, 16, and as a God-appointed King or Ruler (Cp. Psalms 2: 1-9; 110: 1-6). Now it is time to see what the conditions were like in the social conditions and contemporary setting into which the Savior [Jesus of Nazareth] came.
John 1: 40-41
One of the two who heard John speak, and followed Him, was Andrew, Simon Peter’s brother. Then he found his own brother, and said to him, “We have found the Messiah” (which is translated, the Christ [Anointed, Deliverer]). . .
1: 45-49
Philip found Nathanael and said to him, “We have found Him of whom Moses in the Law [Torah], and also the prophets, wrote-Jesus of Nazareth, the son of Joseph. Nathanael answered and said to Him, “Rabbi, You are the Son of God! You are the King of Israel!”
NOTE: That’s an amazing statement coming from Nathanael, considering his initial introduction to Jesus [Yeshua]; and before any miraculous proofs were demonstrated prior to their meeting. Even after three and one half years, the most prominent of the disciples were not quite as certain as he was at this early period. Also, the TANAKH says that this unique person would come from Judah and not from Galilee.
3: 28
“You yourselves bear me witness, that I said, ‘I am not the Christ [Messiah],’ but I have been sent before Him.’
4: 25-26
The [Samaritan] woman said to Him, “I know that Messiah is coming” (He who is called Christ [Anointed, Deliverer]. “When He comes, He will tell us all things.” Jesus [Yeshua] said to her, I Who speak to you am He.”
4: 44
For Jesus Himself testified that a prophet has no honor in His own country.
7: 40-43
Therefore many from the crowd, when they heard this saying, said, “Truly this is the Prophet (Cp. Deuteronomy 18: 10).” Others said, “This is the Christ [Messiah].” But some said, “Will the Christ [Messiah] come out of Galilee? “Has not the Scripture said that the Christ comes from the seed of David and from the town of Bethlehem (Cp. Micah 5: 2), where David was?” So there was a division among them.
11: 27
She said to Him, “Yes, LORD, I believe that You are the Christ [Messiah], the Son of God, Who is to come into the world.”
12: 34
The people answered Him, “We have heard from the Law [Torah] that the Christ [Messiah] remains forever (Cp. Micah 5: 2); and how can You say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”
Matthew 16: 15-16
He said to them, "But who do you say that I [the Son of Man] am?" Simon Peter answered and said, "You are the Christ [Messiah], the Son of the Living God."
Matthew 23: 10
“And do not be called teachers; for One is your Teacher [Rabbi], the Christ [Messiah].”
Mark 8: 27-29
Now Jesus [Yeshua] and His disciples went out to the towns of Caesarea Philippi; and on the road He asked His disciples, saying to them, “Who do men say that I am?” So they answered, “John the Baptizer; but some say, Elijah; and others, one of the prophets.” He said to them, “But who do you say that I am?” Peter answered and said to Him, “You are the Christ [Messiah].”
Luke 1: 67-75
(Zechariah’s Prophesy)
3: 15
Now, as the people were in expectation and all reasoned in their hearts about John, whether he was the Christ [Messiah] or not.
7: 19
And John, calling two of his disciples to him, sent him to Jesus [Yeshua] saying, “Are You the Coming One, or do we look for another?”
COMMENTARY: In the Synoptic Gospels (MATTHEW-LUKE) Jesus is mostly referred to by the mysterious title “Son of Man” whereas in JOHN, He was called the Christ [Messiah] or Son of God in numerous instances. Interestingly, in this same book the High priest interrogated Jesus regarding His disciples and His doctrine (Cp. John 18: 19-21), as opposed to His deity; but in the other narratives it seems that the interest was in whether He was the Christ [Messiah] or the Son of God (Cp. Matthew 26: 63-64; Mark 14: 61-62; Luke 22: 67). So, the Messianic expectation has been met with great anticipation of a mighty deliverance from Israel’s enemies, but this time of national unrest and revolt has brought about the martyrdom of many people as well as the death of some charismatic deliverer [Messiah] who led them astray.
Political and religious movements come and go, and all of them have a certain shelf life. People soon return back to their usually normal pursuits until they become mistreated or oppressed, then they look for someone sent by God to inaugurate a new way of life that is free of cruelty and allow the people to worship the LORD just like their forefathers did. Of course, there would naturally be certain signs that would validate the prophetic fulfillment and John the Baptizer wanted to be assured like any other Jewish person of his contemporary time as to whether Jesus [Yeshua] was the promised Messiah [Deliverer] or should they instead, “look for Another?”
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
April 23, 2010
pbks@hotmail.com
Tuesday, April 20, 2010
So why does the idea of a “Holy War” [‘jihad’] trouble us so much?
Ever since September 11, 2001, many if not most Americans have become increasingly jittery and paranoid when hearing words such as ‘jihad,’ terrorists, and al-Qaida; which have been added to our social and political Lexicon, but should this really be the case? It seems that many of us have a short attention span and selected memory when it pertains to the Historical and Biblical narratives. To the colonial settlers on the American frontier, the British “Red Coats” might have seemed like they were the ‘terrorists,’ and to the Royal troops these upstart, disloyal and traitorous brigands were waging some sort of guerilla or urban warfare against them.
The American Civil War, WWI, WWII, Spanish-American War, Korean Conflict, Viet-Nam, etc., all have one thing in common, namely: At least one side in the conflict believes that what they are doing is “God’s Will” or that their justification to participate in such horrific acts has some sort of ‘Divine’ sanction or “Higher Purpose.” During the 1970’s, Folk Singer Bob Dylan had a song entitled, “God is on our Side.” Indeed, even that old “Rail Splitter,” “Honest Abe,” President Abraham Lincoln, penned the immemorial words about it is not so much a concern as to whether or not we are on God’s side but rather if God is on our side. This overarching ‘TRUTH’ [religious sanction] is behind just about all the Wars that have ever been waged on planet Earth since people started to make weapons and use these instruments to kill; especially beyond that point used for just mere survival.
It is of special concern for those who study the TANAKH (Christian Old Testament Bible), because clearly, an undeniable “fact” emerges, and that is, Holy War [jihad] is throughout its many pages, and just as startling, namely, that “it is of God;” and not just something made up in recent times by religiously zealous Muslim and Arab fighters from predominately the Middle East countries. This assertion can be proven quite convincingly in the following:
Psalms 24: 8
Who is this King of Glory? The LORD strong and mighty, The LORD mighty in battle.
2 Chronicles 20: 15b
Do not be afraid nor dismayed because of this great multitude, for the battle is not yours, but God’s.
1 Samuel 17: 47
Then all this assembly shall know that the LORD does not save with sword and spear; for the battle is the LORD’S. . .
Exodus 15: 3
The LORD is a man of war, the LORD is His name.
Exodus 17: 16
Because the LORD has sworn: the LORD [not Israel] will have war with Amalek from generation to generation.
Exodus 32: 20-21, 23
Then Moses said to them, “If you do this thing, if you arm yourselves before the LORD for war, “and all your armed men cross the Jordan before the LORD until He has driven out His
[not Israel’s enemies??] enemies, “But if you do not do so, then take note, you have sinned against the LORD; and be sure, your sin will find you out.”
2 Samuel 22: 33a, 35
God is my strength and my power, He teaches my hands to make war, So that my arms can bend a bow of bronze.
Exodus 14: 14
The LORD will fight for you, and you shall hold your peace.
Deuteronomy 1: 30a, 42
The LORD your God, who goes before you, He will fight for you.
Deuteronomy 3: 22
You must not fear them, for the LORD your God Himself fights for you.
Deuteronomy 20: 4
For the LORD your God is He who goes with you, to fight for you against your enemies, to save you.
Psalms 144: 1
Blessed is the LORD my Rock, who trains my hands for war, and my fingers for battle.
COMMENTARY: When Jacob’s descendants grew into a mixed multitude of approximately one and one-half to two million people, doubtless an amalgamation of indigenous Egyptians and other slave laborers, after leaving Egypt became a confederation of 12 uniquely distinctive clans united under a single leader; each with their own clan or tribal loyalties. The one single thing which would unite these disparate groups and their leading families is embracing a common set of rules or conduct [RELIGION] to which everyone pledged loyalty and mutual protection. Under this agreement is belief in the God and His Torah [Law] as revealed to Moses and now these people were given the command to go out and conquer the inhabitants of Canaan and possess the land that God promised to the Patriarchs.
So, this ‘jihad’ or “Holy War” against other peoples (“infidels”) was not really so much different then than it is today. These acts of armed conflict and destruction aren’t so much about a philosophical difference or morality, but rather faithful obedience to one’s God and victory over another people and their god(s). That being said, the one mistake that America makes when trying to understand the seeming inconsistency between Islam [“Peace”] or a Muslim [“submission” to the will of God/Allah] is viewing the religion or the Anti-American rhetoric spewed in the Madrasas by the Imams through the lens of Western cultural values. The warfare against America isn’t retaliation from past Imperialist exploitation by the Western powers nor is it even personal, and it may not even seem rational, but one thing is certain: Muslim zealots take this mandate very seriously and one they are willing to give their very lives for, and in the words of Lao-Tzu in “The Art of War,” WAR IS FOREVER.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
April 19, 2010
pbks@hotmail.com
The American Civil War, WWI, WWII, Spanish-American War, Korean Conflict, Viet-Nam, etc., all have one thing in common, namely: At least one side in the conflict believes that what they are doing is “God’s Will” or that their justification to participate in such horrific acts has some sort of ‘Divine’ sanction or “Higher Purpose.” During the 1970’s, Folk Singer Bob Dylan had a song entitled, “God is on our Side.” Indeed, even that old “Rail Splitter,” “Honest Abe,” President Abraham Lincoln, penned the immemorial words about it is not so much a concern as to whether or not we are on God’s side but rather if God is on our side. This overarching ‘TRUTH’ [religious sanction] is behind just about all the Wars that have ever been waged on planet Earth since people started to make weapons and use these instruments to kill; especially beyond that point used for just mere survival.
It is of special concern for those who study the TANAKH (Christian Old Testament Bible), because clearly, an undeniable “fact” emerges, and that is, Holy War [jihad] is throughout its many pages, and just as startling, namely, that “it is of God;” and not just something made up in recent times by religiously zealous Muslim and Arab fighters from predominately the Middle East countries. This assertion can be proven quite convincingly in the following:
Psalms 24: 8
Who is this King of Glory? The LORD strong and mighty, The LORD mighty in battle.
2 Chronicles 20: 15b
Do not be afraid nor dismayed because of this great multitude, for the battle is not yours, but God’s.
1 Samuel 17: 47
Then all this assembly shall know that the LORD does not save with sword and spear; for the battle is the LORD’S. . .
Exodus 15: 3
The LORD is a man of war, the LORD is His name.
Exodus 17: 16
Because the LORD has sworn: the LORD [not Israel] will have war with Amalek from generation to generation.
Exodus 32: 20-21, 23
Then Moses said to them, “If you do this thing, if you arm yourselves before the LORD for war, “and all your armed men cross the Jordan before the LORD until He has driven out His
[not Israel’s enemies??] enemies, “But if you do not do so, then take note, you have sinned against the LORD; and be sure, your sin will find you out.”
2 Samuel 22: 33a, 35
God is my strength and my power, He teaches my hands to make war, So that my arms can bend a bow of bronze.
Exodus 14: 14
The LORD will fight for you, and you shall hold your peace.
Deuteronomy 1: 30a, 42
The LORD your God, who goes before you, He will fight for you.
Deuteronomy 3: 22
You must not fear them, for the LORD your God Himself fights for you.
Deuteronomy 20: 4
For the LORD your God is He who goes with you, to fight for you against your enemies, to save you.
Psalms 144: 1
Blessed is the LORD my Rock, who trains my hands for war, and my fingers for battle.
COMMENTARY: When Jacob’s descendants grew into a mixed multitude of approximately one and one-half to two million people, doubtless an amalgamation of indigenous Egyptians and other slave laborers, after leaving Egypt became a confederation of 12 uniquely distinctive clans united under a single leader; each with their own clan or tribal loyalties. The one single thing which would unite these disparate groups and their leading families is embracing a common set of rules or conduct [RELIGION] to which everyone pledged loyalty and mutual protection. Under this agreement is belief in the God and His Torah [Law] as revealed to Moses and now these people were given the command to go out and conquer the inhabitants of Canaan and possess the land that God promised to the Patriarchs.
So, this ‘jihad’ or “Holy War” against other peoples (“infidels”) was not really so much different then than it is today. These acts of armed conflict and destruction aren’t so much about a philosophical difference or morality, but rather faithful obedience to one’s God and victory over another people and their god(s). That being said, the one mistake that America makes when trying to understand the seeming inconsistency between Islam [“Peace”] or a Muslim [“submission” to the will of God/Allah] is viewing the religion or the Anti-American rhetoric spewed in the Madrasas by the Imams through the lens of Western cultural values. The warfare against America isn’t retaliation from past Imperialist exploitation by the Western powers nor is it even personal, and it may not even seem rational, but one thing is certain: Muslim zealots take this mandate very seriously and one they are willing to give their very lives for, and in the words of Lao-Tzu in “The Art of War,” WAR IS FOREVER.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
April 19, 2010
pbks@hotmail.com
Saturday, April 17, 2010
Chronological order of the Prophetical Books
ISAIAH
Judah and Jerusalem (1) in the days of Uzziah [Azariah] king of Judah (Cp. 2 Kings 14: 21; 15: 1-7), (3) *Jotham (Cp. 2 Kings 15: 7b, 32-38), (4) Ahaz (Cp. 2 Kings 16: 1-20), and
(5) Hezekiah (Cp. 2 Kings 18: 1-20: 21),* Kings of Judah.
JEREMIAH
In the days of (6) Josiah (Cp. 2 Kings 22: 1-23: 30), (7) Jehoiakim [Eliakim] (Cp. 2 Kings 23: 34-24: 6a), (9) Zedekiah [Mattaniah] (Cp. 2 Kings 24: 17-25: 21; esp. 25: 1-7), until the carrying away of Jerusalem captive [into Babylon].
EZEKIEL
In the fifth year of King (8a) Jehoiachin’s capture [in Babylon] (Cp. 24: 6b-16; 25: 27-30).
DANIEL
In the third year of the reign of (8) Jehoiachin [in Babylon] (Cp. 24: 6b-16).
HOSEA
(1) In the days of Uzziah king of Judah (Cp. 2 Kings 14: 21; 15: 1-7), (3) *Jotham (Cp. 2 Kings 15: 7b, 32-38), (4) Ahaz (Cp. 2 Kings 16: 1-20), (5) Hezekiah (Cp. 2 Kings 18: 1-20: 21),* in the days of (2) Jeroboam II the son of Joash, King of Israel (Cp. 2 Kings 14: 23-29).
JOEL
Not written during the reign of any particular king nor does the book address a specific set of circumstances.
AMOS
(1) In the days of Uzziah King of Judea (Cp. 2 Kings 14: 21; 15: 1-7), and in the days of (2) Jeroboam II the son of Joash King of Israel (Cp. 2 Kings 14: 23-29); two years before the earthquake.
OBADIAH
The prophet pronounces God’s judgment against Edom.
JONAH
The prophet sent to pronounce God’s judgment against Nineveh.
MICAH
Micah of Moresheth in the days of (3) *Jotham (Cp. 2 Kings 15: 7b, 32-38), (4) Ahaz (Cp. 2 Kings 16: 1-20), and (5) Hezekiah (Cp. 2 Kings 18: 1-20: 21),* Kings of Judah.
NAHUM
Nahum the Elkoshite prophesies against Nineveh.
HABAKKUK
Not written during the reign of any particular king nor does the book address a specific set of circumstances.
ZEPHANIAH
Zephaniah the son of Cushi, the son of Gedaliah, the son of Amaziah, the son of Hezekiah; in the days of (6) Josiah (Cp. 2 Kings 22: 1-23: 30) the son of Amon, King of Judah.
HAGGAI
In the second year of King Darius, in the sixth month, first day of the month: To Zerubbabel the son of Shealtiel, Governor of Judah, and to Joshua the son of Jehozadak, the high priest.
NOTE: It must be remembered that Darius was made King over the Chaldeans and Persia and not over the Medes or the entire kingdom of Babylon (Cp. Daniel 9: 1; 11: 1; Ezra 4: 24; 6: 14b).
ZECHARIAH
In the eighth month of the second year of Darius (Cp. Haggai 2: 10; Ezra 4: 24; 6: 14b).
NOTE: It must be remembered that Darius was made King over the Chaldeans and Persia and not over the Medes or the entire kingdom of Babylon (Cp. Daniel 9: 1; 11: 1).
MALACHI
Not written during the reign of any particular king nor does the book address a specific set of circumstances.
COMMENTARY: The period of Prophesying, starting in chronological order according to the reign of the Kings of Israel and Judah [King Uzziah or Azariah thru Zedekiah or Mattaniah], are the Prophets: Isaiah, Amos, Hosea, Micah, Jeremiah, Zephaniah, Daniel, Ezekiel, 2 Jeremiah (??), Haggai, and Zechariah; covering a span of approximately 244 to 283 years. In order to arrive at a better understanding of prophetic fulfillment, especially when it comes to “Messianic” expectations, it might be prudent as well as vital, to consider this ordering of historic events; whether pre-exilic, exilic, or post-exilic, among the Israelites (Hebrews, Jews, etc.).
It is interesting that of the 9 kings that are mentioned, Jeroboam II is the ONLY non-Judean one; being the son of Joash. Not only that, but things really started to unravel socially, politically, religiously for the Israelites whafter the death of King Josiah. Pharaoh Necho of Egypt imprisoned Jehozadak son of Josiah in Hamath, where he later died. Then he appoints another son of Josiah, Eliakim [Jehoiakim] to rule in Jerusalem. Jehoiakim and the region became a vassal state to Babylon and King Nebuchadnezzar. Jehoiakim rebelled against Babylon’s authority and Judea was destroyed. Jehoiakim died in the land but his son Jehoiachin and the royal family as well as the servants and many of the inhabitants were taken captive to Babylon. Nebuchadnezzar renamed Zedekiah was actually King Jehoiachin’s uncle, Mattaniah. Zedekiah was the last recorded Judean king and he rebelled against Nebuchadnezzar, too; for which he paid an awful price. His sons were killed right before his eyes, and then he was blinded and taken in bronze fetters to Babylon
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
March 28, 2010
pbks@hotmail.com
Judah and Jerusalem (1) in the days of Uzziah [Azariah] king of Judah (Cp. 2 Kings 14: 21; 15: 1-7), (3) *Jotham (Cp. 2 Kings 15: 7b, 32-38), (4) Ahaz (Cp. 2 Kings 16: 1-20), and
(5) Hezekiah (Cp. 2 Kings 18: 1-20: 21),* Kings of Judah.
JEREMIAH
In the days of (6) Josiah (Cp. 2 Kings 22: 1-23: 30), (7) Jehoiakim [Eliakim] (Cp. 2 Kings 23: 34-24: 6a), (9) Zedekiah [Mattaniah] (Cp. 2 Kings 24: 17-25: 21; esp. 25: 1-7), until the carrying away of Jerusalem captive [into Babylon].
EZEKIEL
In the fifth year of King (8a) Jehoiachin’s capture [in Babylon] (Cp. 24: 6b-16; 25: 27-30).
DANIEL
In the third year of the reign of (8) Jehoiachin [in Babylon] (Cp. 24: 6b-16).
HOSEA
(1) In the days of Uzziah king of Judah (Cp. 2 Kings 14: 21; 15: 1-7), (3) *Jotham (Cp. 2 Kings 15: 7b, 32-38), (4) Ahaz (Cp. 2 Kings 16: 1-20), (5) Hezekiah (Cp. 2 Kings 18: 1-20: 21),* in the days of (2) Jeroboam II the son of Joash, King of Israel (Cp. 2 Kings 14: 23-29).
JOEL
Not written during the reign of any particular king nor does the book address a specific set of circumstances.
AMOS
(1) In the days of Uzziah King of Judea (Cp. 2 Kings 14: 21; 15: 1-7), and in the days of (2) Jeroboam II the son of Joash King of Israel (Cp. 2 Kings 14: 23-29); two years before the earthquake.
OBADIAH
The prophet pronounces God’s judgment against Edom.
JONAH
The prophet sent to pronounce God’s judgment against Nineveh.
MICAH
Micah of Moresheth in the days of (3) *Jotham (Cp. 2 Kings 15: 7b, 32-38), (4) Ahaz (Cp. 2 Kings 16: 1-20), and (5) Hezekiah (Cp. 2 Kings 18: 1-20: 21),* Kings of Judah.
NAHUM
Nahum the Elkoshite prophesies against Nineveh.
HABAKKUK
Not written during the reign of any particular king nor does the book address a specific set of circumstances.
ZEPHANIAH
Zephaniah the son of Cushi, the son of Gedaliah, the son of Amaziah, the son of Hezekiah; in the days of (6) Josiah (Cp. 2 Kings 22: 1-23: 30) the son of Amon, King of Judah.
HAGGAI
In the second year of King Darius, in the sixth month, first day of the month: To Zerubbabel the son of Shealtiel, Governor of Judah, and to Joshua the son of Jehozadak, the high priest.
NOTE: It must be remembered that Darius was made King over the Chaldeans and Persia and not over the Medes or the entire kingdom of Babylon (Cp. Daniel 9: 1; 11: 1; Ezra 4: 24; 6: 14b).
ZECHARIAH
In the eighth month of the second year of Darius (Cp. Haggai 2: 10; Ezra 4: 24; 6: 14b).
NOTE: It must be remembered that Darius was made King over the Chaldeans and Persia and not over the Medes or the entire kingdom of Babylon (Cp. Daniel 9: 1; 11: 1).
MALACHI
Not written during the reign of any particular king nor does the book address a specific set of circumstances.
COMMENTARY: The period of Prophesying, starting in chronological order according to the reign of the Kings of Israel and Judah [King Uzziah or Azariah thru Zedekiah or Mattaniah], are the Prophets: Isaiah, Amos, Hosea, Micah, Jeremiah, Zephaniah, Daniel, Ezekiel, 2 Jeremiah (??), Haggai, and Zechariah; covering a span of approximately 244 to 283 years. In order to arrive at a better understanding of prophetic fulfillment, especially when it comes to “Messianic” expectations, it might be prudent as well as vital, to consider this ordering of historic events; whether pre-exilic, exilic, or post-exilic, among the Israelites (Hebrews, Jews, etc.).
It is interesting that of the 9 kings that are mentioned, Jeroboam II is the ONLY non-Judean one; being the son of Joash. Not only that, but things really started to unravel socially, politically, religiously for the Israelites whafter the death of King Josiah. Pharaoh Necho of Egypt imprisoned Jehozadak son of Josiah in Hamath, where he later died. Then he appoints another son of Josiah, Eliakim [Jehoiakim] to rule in Jerusalem. Jehoiakim and the region became a vassal state to Babylon and King Nebuchadnezzar. Jehoiakim rebelled against Babylon’s authority and Judea was destroyed. Jehoiakim died in the land but his son Jehoiachin and the royal family as well as the servants and many of the inhabitants were taken captive to Babylon. Nebuchadnezzar renamed Zedekiah was actually King Jehoiachin’s uncle, Mattaniah. Zedekiah was the last recorded Judean king and he rebelled against Nebuchadnezzar, too; for which he paid an awful price. His sons were killed right before his eyes, and then he was blinded and taken in bronze fetters to Babylon
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
March 28, 2010
pbks@hotmail.com
Friday, April 9, 2010
The search for a Palestinian Homeland
Every ethnic group, clan, or tribe wants to preserve its unique cultural identity and history, so the designation of an ancestral land of origin and statehood is critical to achieving that end result. Since the Palestinians trace their ancestry back to the people known as “Philistines,” it is prudent then, to find out where in the Bible as well as what the spade of archaeology first unearths as evidence of these people whose indomitable spirit is very much alive in their descendants.
Genesis 20: 1, 2b
And Abraham journeyed from thence toward the south country [NEGEB??], and dwelled between Kadesh and Shur, and sojourned in Gerar. And Abimelech king of Gerar sent, and took Sarah.
Genesis 32: b-34
Then Abimelech rose up, and Phichol the chief captain of his host [army] and they returned into the land of the Philistines. And Abraham planted a grove in Beersheba, and called there on the name of the LORD, the everlasting God [JHVH olam]. And Abraham sojourned in the land of the Philistines many days.
NOTE: This is the earliest period in which the Philistines are mentioned, and they are established in Gerar, in the south country [NEGEB]. Gerar is identified with Tell Jemmeh about 8 miles south of Gaza. More recent archaeological research places this site with Tell Abu Hurreira, which lies on the banks of Wadi esh-Sheira, 11 miles southeast of Gaza. Beersheba seems to be nearby, on the border of its territory near its limit toward the northeast.
Amos 9 7b
Have I not brought up Israel out of the land of Egypt? And the Philistines from Caphtor, and the Syrians from Kir?
Genesis 10: 14
And Pathrusim, and Casluhim (out of whom came the Philistines) and Caphtorim.
Deuteronomy 2: 23
And the Avim, who dwelt in villages [Hazarim] as far as Gaza [Azzah], the Caphtorim, which came forth out of Caphtor, destroyed them and dwelt in their place.
NOTE: Caphtor is thought to be in Egypt or near it in Africa. The ‘Avim’ are the early inhabitants of Palestine in the southwest corner of the seacoast, and they may have made their way northward from the desert. They are probably identified with the “Hivites.” The Philistines displaced the indigenous people and dwelt in Gaza. Gaza is one of the five chief cities of the Philistines. It was situated on the great coastal highway between Egypt and Mesopotamia, and at a junction of the trade route from south and central Arabia. It is the last town in the southwest of Palestine, on the frontier toward Egypt. From their presence in the lower southern country, the Philistines pressed into territories more northward.
2 Chronicles 26: 6
Now he [King Uzziah] went out and made war against the Philistines, and broke down the wall of Jabneh, and the wall of Ashdod; and he built cities around Ashdod and among the Philistines.
Joshua 15: 1a, 45-47a
So this was the lot of the tribe of the children of Judah according to their families. Ekron with its towns and villages; from Ekron to the sea, all that lay near Ashdod, with their villages; Ashdod with its towns and villages, Gaza with its towns and villages-
NOTE: Ashdod was about 30 miles from the southern frontier of Palestine, 3 miles from the Mediterranean Sea, and nearly midway between Gaza and Joppa. Ekron was the most northern of the five major Philistine cities located in Palestine, east of Ashdod.
1 Samuel 13: 3a, 16b
And Jonathan attacked the garrison of the Philistines that was in Geba, and the Philistines heard of it. But the Philistines encamped at Michmash.
1 Samuel 14: 31
Now they had driven back the Philistines that day from Michmash to Ajalon. So the people were very faint.
1 Samuel 17: 52
Now the men of Israel and Judah arose and shouted, and pursued the Philistines as far as the entrance of the valley [of Elah??] and to the gates of Ekron. And the wounded of the Philistines fell along the road to Shaaraim, even as far as Gath and Ekron.
NOTE: The valley of Elah, where David slew Goliath was somewhere near Socoh of Judah and Azekah, west of Timnah. Gath was about 10 miles east of Ashdod and equal distance east from Ekron. Geba is 6 miles north of Jerusalem, on the very edge of the great Wadi Suweinit, looking northward to the ancient city of Michmash. Michmash is a village about 7 miles north of Jerusalem which still bears the ancient name Mukhmas.
2 Samuel 5: 18, 20a, 25
The Philistines also went up and deployed themselves in the Valley of Rephaim. So David went up to Baal Perazim, and David defeated them there. And David did so, as the LORD commanded him; and he drove back the Philistines from Geba as far as Gezer.
COMMENTARY: From what can be ascertained from the Jewish Scriptures and doubtless corroborated with Archaeological and historical records, the ancestors of the Palestinians migrated from either somewhere around Egypt, or that part which touches Africa. The Genesis narrative starts with the Philistines having a king named Abimelech whose capital is in Gerar, in the southern country or NEGEB. From that area they move ever northward and establish 5 main cities, and a few other villages. The closest that any of the Philistines get toward Jerusalem is within 6 or 7 miles to the north; and even then, it is uncertain how long they lived there, and if in fact it was a permanent settlement. There certainly is no compelling reason that the Palestinians could or should claim East Jerusalem as well as any other part of the Holy City as their homeland; God’s promised allotment of the land to the tribe of Judah as well as the remaining parcels to all the children, notwithstanding.
One of the things which make this issue a little bit more complex is that although God promised a vast amount of acreage to the Israelites, they had certain requirements or obligations as an inheritance, such as: make no covenants or intermarry with the other nations (Cp. Ezra 9: 1-2a); do not worship their gods; drive the people out of the land or utterly destroy them; and lastly, but most importantly, to obey God’s commandments and worship Him only. After the death of Joshua and when the monarchy split apart into the kingdoms of Judah [including Benjamin] and Israel [remaining10 tribes] after the reign of King David and Solomon, the history of the Jews or Hebrews was one long and sad narrative of rebellion, apostasy, and rejection of God and His holy Law [Torah]. Yes, God would deliver them time and time again from their enemies but they would fall right back into their pattern of forgetting to reverence God and treat Him as their One and only sovereign LORD. For their punishment, God ultimately removed them from the very land which He had bequeathed to them; Israel being led into Assyrian captivity and Judah into Babylonian exile.
Of course, as with any massive deportation of people there are always a few remnant people left behind to be farmers and vinedressers. The land then became repopulated with citizens of foreign nations [it doesn’t seem that the Philistines were among these people], which are found recorded in 2 Kings 17: 1-41; Ezra 4: 1-2. Although the prophets during “the exile” promised that God would once again bring the Israelites scattered from among all the nations of the Earth back to be resettled in the “Promised Land” and never to be uprooted again, does this necessarily mean that the descendants of those Gentile nations who were deported or relocated to the land of Samaria, Israel and Judah should just walk away from everything they have worked hard all their lives to acquire instead of living in peace side by side with their returning Jewish neighbors?
Finally, pertaining to the Palestinians, if indeed they want to stake out a claim of territory as their ancestral homeland or for a politically-sovereign nation and Statehood, then somewhere in the NEGEB would be a more legitimate claim, and they have just as compelling a right to do so as their Semitic cousins, the Israelis do for settling in Jerusalem/Judea and the surrounding territory.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
April 8, 2010
pbks@hotmail.com
Genesis 20: 1, 2b
And Abraham journeyed from thence toward the south country [NEGEB??], and dwelled between Kadesh and Shur, and sojourned in Gerar. And Abimelech king of Gerar sent, and took Sarah.
Genesis 32: b-34
Then Abimelech rose up, and Phichol the chief captain of his host [army] and they returned into the land of the Philistines. And Abraham planted a grove in Beersheba, and called there on the name of the LORD, the everlasting God [JHVH olam]. And Abraham sojourned in the land of the Philistines many days.
NOTE: This is the earliest period in which the Philistines are mentioned, and they are established in Gerar, in the south country [NEGEB]. Gerar is identified with Tell Jemmeh about 8 miles south of Gaza. More recent archaeological research places this site with Tell Abu Hurreira, which lies on the banks of Wadi esh-Sheira, 11 miles southeast of Gaza. Beersheba seems to be nearby, on the border of its territory near its limit toward the northeast.
Amos 9 7b
Have I not brought up Israel out of the land of Egypt? And the Philistines from Caphtor, and the Syrians from Kir?
Genesis 10: 14
And Pathrusim, and Casluhim (out of whom came the Philistines) and Caphtorim.
Deuteronomy 2: 23
And the Avim, who dwelt in villages [Hazarim] as far as Gaza [Azzah], the Caphtorim, which came forth out of Caphtor, destroyed them and dwelt in their place.
NOTE: Caphtor is thought to be in Egypt or near it in Africa. The ‘Avim’ are the early inhabitants of Palestine in the southwest corner of the seacoast, and they may have made their way northward from the desert. They are probably identified with the “Hivites.” The Philistines displaced the indigenous people and dwelt in Gaza. Gaza is one of the five chief cities of the Philistines. It was situated on the great coastal highway between Egypt and Mesopotamia, and at a junction of the trade route from south and central Arabia. It is the last town in the southwest of Palestine, on the frontier toward Egypt. From their presence in the lower southern country, the Philistines pressed into territories more northward.
2 Chronicles 26: 6
Now he [King Uzziah] went out and made war against the Philistines, and broke down the wall of Jabneh, and the wall of Ashdod; and he built cities around Ashdod and among the Philistines.
Joshua 15: 1a, 45-47a
So this was the lot of the tribe of the children of Judah according to their families. Ekron with its towns and villages; from Ekron to the sea, all that lay near Ashdod, with their villages; Ashdod with its towns and villages, Gaza with its towns and villages-
NOTE: Ashdod was about 30 miles from the southern frontier of Palestine, 3 miles from the Mediterranean Sea, and nearly midway between Gaza and Joppa. Ekron was the most northern of the five major Philistine cities located in Palestine, east of Ashdod.
1 Samuel 13: 3a, 16b
And Jonathan attacked the garrison of the Philistines that was in Geba, and the Philistines heard of it. But the Philistines encamped at Michmash.
1 Samuel 14: 31
Now they had driven back the Philistines that day from Michmash to Ajalon. So the people were very faint.
1 Samuel 17: 52
Now the men of Israel and Judah arose and shouted, and pursued the Philistines as far as the entrance of the valley [of Elah??] and to the gates of Ekron. And the wounded of the Philistines fell along the road to Shaaraim, even as far as Gath and Ekron.
NOTE: The valley of Elah, where David slew Goliath was somewhere near Socoh of Judah and Azekah, west of Timnah. Gath was about 10 miles east of Ashdod and equal distance east from Ekron. Geba is 6 miles north of Jerusalem, on the very edge of the great Wadi Suweinit, looking northward to the ancient city of Michmash. Michmash is a village about 7 miles north of Jerusalem which still bears the ancient name Mukhmas.
2 Samuel 5: 18, 20a, 25
The Philistines also went up and deployed themselves in the Valley of Rephaim. So David went up to Baal Perazim, and David defeated them there. And David did so, as the LORD commanded him; and he drove back the Philistines from Geba as far as Gezer.
COMMENTARY: From what can be ascertained from the Jewish Scriptures and doubtless corroborated with Archaeological and historical records, the ancestors of the Palestinians migrated from either somewhere around Egypt, or that part which touches Africa. The Genesis narrative starts with the Philistines having a king named Abimelech whose capital is in Gerar, in the southern country or NEGEB. From that area they move ever northward and establish 5 main cities, and a few other villages. The closest that any of the Philistines get toward Jerusalem is within 6 or 7 miles to the north; and even then, it is uncertain how long they lived there, and if in fact it was a permanent settlement. There certainly is no compelling reason that the Palestinians could or should claim East Jerusalem as well as any other part of the Holy City as their homeland; God’s promised allotment of the land to the tribe of Judah as well as the remaining parcels to all the children, notwithstanding.
One of the things which make this issue a little bit more complex is that although God promised a vast amount of acreage to the Israelites, they had certain requirements or obligations as an inheritance, such as: make no covenants or intermarry with the other nations (Cp. Ezra 9: 1-2a); do not worship their gods; drive the people out of the land or utterly destroy them; and lastly, but most importantly, to obey God’s commandments and worship Him only. After the death of Joshua and when the monarchy split apart into the kingdoms of Judah [including Benjamin] and Israel [remaining10 tribes] after the reign of King David and Solomon, the history of the Jews or Hebrews was one long and sad narrative of rebellion, apostasy, and rejection of God and His holy Law [Torah]. Yes, God would deliver them time and time again from their enemies but they would fall right back into their pattern of forgetting to reverence God and treat Him as their One and only sovereign LORD. For their punishment, God ultimately removed them from the very land which He had bequeathed to them; Israel being led into Assyrian captivity and Judah into Babylonian exile.
Of course, as with any massive deportation of people there are always a few remnant people left behind to be farmers and vinedressers. The land then became repopulated with citizens of foreign nations [it doesn’t seem that the Philistines were among these people], which are found recorded in 2 Kings 17: 1-41; Ezra 4: 1-2. Although the prophets during “the exile” promised that God would once again bring the Israelites scattered from among all the nations of the Earth back to be resettled in the “Promised Land” and never to be uprooted again, does this necessarily mean that the descendants of those Gentile nations who were deported or relocated to the land of Samaria, Israel and Judah should just walk away from everything they have worked hard all their lives to acquire instead of living in peace side by side with their returning Jewish neighbors?
Finally, pertaining to the Palestinians, if indeed they want to stake out a claim of territory as their ancestral homeland or for a politically-sovereign nation and Statehood, then somewhere in the NEGEB would be a more legitimate claim, and they have just as compelling a right to do so as their Semitic cousins, the Israelis do for settling in Jerusalem/Judea and the surrounding territory.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
April 8, 2010
pbks@hotmail.com
Tuesday, April 6, 2010
Was Jesus [Yeshua] really forsaken on the Cross of Calvary?
There are very few believing Christians who read their Bible on a regular basis that are not familiar with the famous last words of Jesus of Nazareth spoken just moments before His death on Calvary’s Cross, as recorded in MATTHEW and LUKE’S Gospels; but is that really what the Savior uttered and what implications does it carry for those Christians who faced martyrdom for their “Faith?” If our Heavenly Father would turn His back on His One and only-Begotten Son, who was sinless, in His hour of greatest trial, then what does this say about God’s continual presence or rather withdrawal from us when we need Him the most? It is therefore prudent and necessary to reexamine the Scriptural narrative and other references to give us reassurance and consolation that indeed, prove that our God is most trustworthy and will never abandon His children. Let’s take another look at Matthew’s account of the site of the Crucifixion at Golgotha Hill [Place of a skull].
Matthew 27: 46
And about the ninth hour [3PM] Jesus [Yeshua] cried out with a loud voice, saying, Eli, Eli, sabachthani? That is, “My God, My God, why have You forsaken Me?”
COMMENTARY: The first thing that needs to be considered is in translating the Aramaic word sabachthani/shbakthani. In the KJV and other English versions, the word is translated as “forsaken,” but this is incorrect. According to the Aramaic Peshitta, and translated by such scholars as Andrew Gabriel Roth, Paul Younan, and the late George M. Lamsa, the word ‘sabachthani’ should be translated as ‘kept’ or ‘spared.’ The Aramaic words which can be translated as “forsaken” or “forget” are taatani (Cp. Psalms 13: 1 {forget}; 42: 9 {forgotten}; 43: 2 {forsake}; 44: 9 {forsake}; 60: 1 {forsake}; 78: 7, 9 {forsaken, forgotten}; 103: 2 {forget}; 119: 141 {forget}), or nashthani [forsake/forget-Cp. Genesis 41: 51]. Even in Hebrew, the word translated as “forsaken” is either ‘azab or nātash. If the LORD Jesus/Yeshua really meant to convey that He was truly forsaken by God, then any one of these Aramaic or Hebrew words, or their roots, would have been used instead. Jesus told His disciples in John 16: 32, these words: “Indeed, the hour is coming, yes, has now come, that you will be scattered, each to his own town, and will leave me alone. And yet I am not [never] alone, because the Father is [always] with Me.” If God did abandon Jesus because he bore all the sins [imputed/symbolically] of humanity, then when did God reverse this action; sometime between 3PM on that day and 72 hours later when He raised Jesus from the grave?
What was the Father’s attitude toward the Son?
Matthew 3: 17
And suddenly a voice came from heaven, saying, “This is My beloved Son, in whom I am well pleased.”
Jesus tells His disciples in the following:
Matthew 28: 20b
“And lo, I am [will be] with you always, even to the end of the world [age].”
The Apostle Paul assures believing Christians:
2 Corinthians 4: 9
. . . [we are] persecuted, but not forsaken; struck down, but not destroyed-
The Father’s Plan to redeem or reconcile sinning humanity back to fellowship with Him:
2 Corinthians 5: 21
For He [God the Father] made Him [Jesus/Yeshua] who knew no sin to be sin for us, that we might become the righteousness of God in Him.
Isaiah 53: 6b, 8b, 9-10a, 12b
And the LORD has laid on Him the iniquity of us all. For the transgression of My people He was stricken. And they made His grave with the wicked- but with the rich at His death, because He had done no violence, nor was any deceit in His mouth. Yet it pleased the LORD to bruise Him; He has put Him to grief, when he made His [Jesus/Yeshua] soul an offering for sin.
Doubtless, the sources for the narratives of the crucifixion scene interpreted the Gospels of MATTHEW and MARK based upon the circumstances as they appeared, and used Psalms 22: 1 to buttress their presumptions of someone being forsaken as a literal interpretation; instead of taken as part of a Jewish ‘midrash’ instead. Here is what the Aramaic Mark 15: 3-4 says: “My God, my God, for this [moment] was I kept!” This is My destiny for which I was born. “My God, My God, for what purpose am I here!” For this very purpose [hour] am I reserved [came I into the world].
The Son says below in the following:
Matthew 26: 53-54
“Or do you think that I cannot now pray to My Father, and He will provide Me with more than twelve legions of angels? “How then could the Scriptures be fulfilled, that it [this] must happen thus?”
Hebrews 10: 5-7
Therefore when He came into the world, He said: “Sacrifice and offering You did not desire, but a body You have prepared for Me. In burnt offerings and sacrifices for sin You had no pleasure. Then I said, ‘Behold, I have come- in the volume of the book it is written of Me- to do Your will, O God.’ ”
So then, looking at this momentous event from the standpoint of God continually being present with His children as they approach death instead of abandoning them is very reassuring in the final moment before one’s last exhalation of ‘vital breath’ (expiation). And since the Father did not forsake His Son in whom His soul delights in His darkest hour, God also assures those who trust in Him:
Hebrews 13: 5b
For He Himself has said, “I will never leave you nor forsake you (Cp. Joshua 1: 5b).”
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
April 5, 2010
pbks@hotmail.com
Matthew 27: 46
And about the ninth hour [3PM] Jesus [Yeshua] cried out with a loud voice, saying, Eli, Eli, sabachthani? That is, “My God, My God, why have You forsaken Me?”
COMMENTARY: The first thing that needs to be considered is in translating the Aramaic word sabachthani/shbakthani. In the KJV and other English versions, the word is translated as “forsaken,” but this is incorrect. According to the Aramaic Peshitta, and translated by such scholars as Andrew Gabriel Roth, Paul Younan, and the late George M. Lamsa, the word ‘sabachthani’ should be translated as ‘kept’ or ‘spared.’ The Aramaic words which can be translated as “forsaken” or “forget” are taatani (Cp. Psalms 13: 1 {forget}; 42: 9 {forgotten}; 43: 2 {forsake}; 44: 9 {forsake}; 60: 1 {forsake}; 78: 7, 9 {forsaken, forgotten}; 103: 2 {forget}; 119: 141 {forget}), or nashthani [forsake/forget-Cp. Genesis 41: 51]. Even in Hebrew, the word translated as “forsaken” is either ‘azab or nātash. If the LORD Jesus/Yeshua really meant to convey that He was truly forsaken by God, then any one of these Aramaic or Hebrew words, or their roots, would have been used instead. Jesus told His disciples in John 16: 32, these words: “Indeed, the hour is coming, yes, has now come, that you will be scattered, each to his own town, and will leave me alone. And yet I am not [never] alone, because the Father is [always] with Me.” If God did abandon Jesus because he bore all the sins [imputed/symbolically] of humanity, then when did God reverse this action; sometime between 3PM on that day and 72 hours later when He raised Jesus from the grave?
What was the Father’s attitude toward the Son?
Matthew 3: 17
And suddenly a voice came from heaven, saying, “This is My beloved Son, in whom I am well pleased.”
Jesus tells His disciples in the following:
Matthew 28: 20b
“And lo, I am [will be] with you always, even to the end of the world [age].”
The Apostle Paul assures believing Christians:
2 Corinthians 4: 9
. . . [we are] persecuted, but not forsaken; struck down, but not destroyed-
The Father’s Plan to redeem or reconcile sinning humanity back to fellowship with Him:
2 Corinthians 5: 21
For He [God the Father] made Him [Jesus/Yeshua] who knew no sin to be sin for us, that we might become the righteousness of God in Him.
Isaiah 53: 6b, 8b, 9-10a, 12b
And the LORD has laid on Him the iniquity of us all. For the transgression of My people He was stricken. And they made His grave with the wicked- but with the rich at His death, because He had done no violence, nor was any deceit in His mouth. Yet it pleased the LORD to bruise Him; He has put Him to grief, when he made His [Jesus/Yeshua] soul an offering for sin.
Doubtless, the sources for the narratives of the crucifixion scene interpreted the Gospels of MATTHEW and MARK based upon the circumstances as they appeared, and used Psalms 22: 1 to buttress their presumptions of someone being forsaken as a literal interpretation; instead of taken as part of a Jewish ‘midrash’ instead. Here is what the Aramaic Mark 15: 3-4 says: “My God, my God, for this [moment] was I kept!” This is My destiny for which I was born. “My God, My God, for what purpose am I here!” For this very purpose [hour] am I reserved [came I into the world].
The Son says below in the following:
Matthew 26: 53-54
“Or do you think that I cannot now pray to My Father, and He will provide Me with more than twelve legions of angels? “How then could the Scriptures be fulfilled, that it [this] must happen thus?”
Hebrews 10: 5-7
Therefore when He came into the world, He said: “Sacrifice and offering You did not desire, but a body You have prepared for Me. In burnt offerings and sacrifices for sin You had no pleasure. Then I said, ‘Behold, I have come- in the volume of the book it is written of Me- to do Your will, O God.’ ”
So then, looking at this momentous event from the standpoint of God continually being present with His children as they approach death instead of abandoning them is very reassuring in the final moment before one’s last exhalation of ‘vital breath’ (expiation). And since the Father did not forsake His Son in whom His soul delights in His darkest hour, God also assures those who trust in Him:
Hebrews 13: 5b
For He Himself has said, “I will never leave you nor forsake you (Cp. Joshua 1: 5b).”
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
April 5, 2010
pbks@hotmail.com
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