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The Seed of promise: A messianic tapestry from Eden to Abram to eternity (Genesis 12–13; Joshua 24; Hebrews 11)
Manage episode 458167706 series 1079414
Контент предоставлен Hallel Fellowship. Весь контент подкастов, включая эпизоды, графику и описания подкастов, загружается и предоставляется непосредственно компанией Hallel Fellowship или ее партнером по платформе подкастов. Если вы считаете, что кто-то использует вашу работу, защищенную авторским правом, без вашего разрешения, вы можете выполнить процедуру, описанную здесь https://ru.player.fm/legal.
Summary: Tammy
29 эпизодов
Manage episode 458167706 series 1079414
Контент предоставлен Hallel Fellowship. Весь контент подкастов, включая эпизоды, графику и описания подкастов, загружается и предоставляется непосредственно компанией Hallel Fellowship или ее партнером по платформе подкастов. Если вы считаете, что кто-то использует вашу работу, защищенную авторским правом, без вашего разрешения, вы можете выполнить процедуру, описанную здесь https://ru.player.fm/legal.
Summary: Tammy
29 эпизодов
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1 Ripples of righteousness: How Abraham’s belief is shaping all nations (Genesis 20; Isaiah 61; Galatians 3) 1:29:14
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Takeaways from this study Individual belief/trust in God can have far-reaching, transformative effects on the broader community and even the nations. Abraham’s evolving faith and covenant with God served as a catalyst for blessing and unification, transcending borders and impacting Gentiles as well as the chosen people. Righteousness before God is not solely defined by adherence to the Law of God, but rather the ability to discern and apply the best solution in complex, nuanced situations. The promise of God predates and supersedes the Law, ensuring that salvation is accessible to all who believe, regardless of their background or nationality. The responsibility of the faithful is as proverbial “good trees” to produce “good fruit” and positively influence those around them, serving as conduits of God’s restorative and reconciling power. When fear leads to deception: Abraham’s risky strategy “Now Abraham journeyed from there toward the land of the Negev, and settled between Kadesh and Shur; then he sojourned in Gerar.” (Genesis 20:1 NASB95) After the utter destruction of Sodom and the other “cities of the plain” in Genesis 19, the customer base for their livestock was gone, so Abraham, Sarah and his household leave Hebron and travel south to the Negev and then to Philistia. The people of Philistia, called Philistines, are invaders who arrived on the shores of the Negev from the Greek islands. Abraham saw in the Philistines a potential new customer base to whom he could sell his livestock. But because they were invaders, he did not know if they were God-fearers or not. This is why we see Abraham repeat the “my wife is my sister” half-truth to protect himself. He later admits this to Abimelech. ““Besides, she actually is my sister, the daughter of my father, but not the daughter of my mother, and she became my wife; and it came about, when God caused me to wander from my father’s house, that I said to her, ‘This is the kindness which you will show to me: everywhere we go, say of me, “He is my brother.”’”” (Genesis 20:12-13 NASB95) And from the text here, Egypt and Philistia are not the only two places where Abraham and Sarah used this rouse to try to protect themselves from harm. From Abraham’s own words, it appears that this has been a tradition for the two of them whenever they visit unfamiliar territory. This appears to be a normal sequence of events for the two of them. However, both in Egypt and in Philistia, this charade backfires on them. Why did god speak to Abimelech but not to pharaoh? In both Egypt and Philistia, the king kidnaps or abducts Sarah because he finds her physically attractive and wants her as a wife. So in both stories Abraham and Sarah move in and then Sarah is taken away to the harem in preparation to marry the king. But there are also differences in the two stories that are distinct and noteworthy. When Pharaoh abducted Sarah, God didn’t speak with Pharaoh. God just immediately started inflicting miraculous supernatural punishments on his household. God never actually told Pharaoh what he did wrong. God simply let Pharaoh figure it out himself. God did not warn Pharaoh or speak to him with the same grace and compassion that he spoke with Abimelech. It is my dangerous opinion that Abimelech probably had a closer relationship with or had a better familiarity with the Creator God than Pharaoh did. Abimelech had a fear of God that Pharaoh did not. “But God came to Abimelech in a dream of the night, and said to him, “Behold, you are a dead man because of the woman whom you have taken, for she is married.” Now Abimelech had not come near her; and he said, “Lord, will You slay a nation, even though blameless? “Did he not himself say to me, ‘She is my sister’? And she herself said, ‘He is my brother.’ In the integrity of my heart and the innocence of my hands I have done this.” Then God said to him in the dream, “Yes, I know that in the integrity of your heart you have done this, and I also kept you from sinning against Me; therefore I did not let you touch her. “Now therefore, restore the man’s wife, for he is a prophet, and he will pray for you and you will live. But if you do not restore her, know that you shall surely die, you and all who are yours.” So Abimelech arose early in the morning and called all his servants and told all these things in their hearing; and the men were greatly frightened. Then Abimelech called Abraham and said to him, “What have you done to us? And how have I sinned against you, that you have brought on me and on my kingdom a great sin? You have done to me things that ought not to be done.”” (Genesis 20:3-9 NASB95) So God explains to Abimelech that he can’t have Sarah as his wife because she is already married to Abraham. God reveals to Abimelech that the bad things happening to him and his family are because of his actions and Abimelech needs to change his behavior because his life was on the line. So when God describes this to Abimelech, he threatens, specifically, Abimelech’s life, and everything he owns, including the people directly in his household. God does not threaten Abimelech’s subjects or his throne. God doesn’t threaten the people of Philistia at large but only him and his family. God aimed His divine wrath at Abimelech and his household—not his throne—because divine justice has boundaries. But Abimelech, in peak drama king mode, tells Abraham that God was out to get his entire country. Because, of course, if something bad happens to Abimelech and his household, it must be a national crisis. Nothing screams “humble leadership” like equating yourself with an entire nation—textbook monarch behavior. God knows how to discipline those He loves without collateral damage. With Abimelech, God gives gracious correction, while with Pharaoh, he merely punished. God can target his protection or his punishment with great precision. God never said He was planning to smite all of Philistia, but Abimelech—ever the drama king—delivers an over-the-top “If you hurt me, you’ve hurt everyone” speech. Then he starts talking to God like he deserves a medal for not touching Sarah, parading around his so-called innocence. But God shuts that down real quick: “Yeah, no, that wasn’t you—that was Me keeping you in check.” I find God’s response comical, because that is my sense of humor. I think God’s somewhat making fun of Abimelech’s response and seeing through Abimelech’s false piety. A gentile who feared God: Abimelech’s unexpected reverence Abimelech took Sarah against her will. He didn’t ask what she wanted, he simply kidnapped her and housed her in his haram as though Sarah was already his wife. This shows that Abimelech didn’t have a lot of righteousness in his heart, but God still showed Abimelech some kindness, preventing him from committing an even more egregious sin against Sarah. We don’t think of Abraham as a prophet, even though God Himself refers to Abraham as a prophet. We usually refer to Abraham as “Father Abraham” not “Prophet Abraham” because we don’t have any record of anything prophetic messages from Abraham to others, but Abraham is clearly a prophet in the sense that he had a profound connection with God and that Abraham took counsel from God and God took counsel from him as well. Being a prophet kind of implies a couple of things. One, that Abraham is a preacher of some form, because prophets were all preachers. So Abraham was a preacher in the sense that Abraham would teach people about God. The other is that once Abimelech realizes that Abraham is not merely an anonymous wandering nomad with livestock to sell, but a prophet with a close relationship with the Creator of Heaven and Earth, Abimelech immedately started to fear and respect Abraham. Once Abimelech repents and returns Sarah to Abraham, he doesn’t evict Abraham and Sarah as Pharaoh had one. Abimelech actually encouraged Abraham to stay in his land, and continues to extend some hospitality to Abraham. This shows that Abimelech had some fear of God in the way that Pharaoh did not. Abimelech appreciated Abraham’s connection with God and wanted to be on God’s good side. This situation shows Abraham that Abimelech, who was a Gentile, knew God and had some fear of Him, maybe not to the extent that Abraham and his family believed in, trusted in and had faith in God but this was proof that God did have others besides him who acknowledged the Creator. Abraham realizes that his assumption that he was the only one who acknowledged God was wrong. There actually was a king who apparently feared and respected God on some level. Abimelech exercises some humility and asks Abraham to pray to God to release the punishment from his household, and once Abraham’s pray was answered, Abimelech understood that Abraham was not someone who he should offend. Rooted in Heaven, bearing fruit on Earth: The call to righteousness Isaiah 61:1-10 makes no sense without the context given in the prior chapter of Isaiah 60 in which Isaiah, who is speaking to the Babylonian exiles, tells them that there will come a time when all of the descendants of Abraham, who are living in diaspora in many nations, not just Babylon, will be gathered back to the Promised Land by God Himself. When this happens, the kings of the nations will want to participate in this gathering. “The spirit of the LORD is upon me, because the LORD has anointed me; he has sent me to bring good news to the oppressed, and to bind up the brokenhearted, to proclaim freedom for the captives, and release from darkness for the prisoners; to proclaim the year of the LORD’s favor, the day of vengeance of our God; to comfort all who mourn; to provide for those who mourn in Zion—to bestow on them a garland instead of ashes, the oil of gladness instead of mourning, a mantle of praise instead of a disheartened spirit. And people will call them oaks of righteousness, the planting of the LORD, in order to display his splendor.” (Isaiah 61:1-3 Dead Sea Bible) Isaiah 60-61 shows us how many centuries later, the gentile kings of the world respond to God’s miraculous work of returning the Jewish exiles back to their own land. When Yeshua read this reading in the synagogue in Nazareth, he is telling the people that this work is the responsibility of the Messiah and that He is that Messiah. The people who are mentioned in Isaiah 60-61 have a character similar to the character of their ancestors Abraham and Sarah. In this passage, God is planting a garden Himself and the people are described as trees, not literally, but spiritually. Let’s go to Deuteronomy 20. “When thou shalt besiege a city a long time, in making war against it to take it, thou shalt not destroy the trees thereof by forcing an axe against them: for thou mayest eat of them, and thou shalt not cut them down (for the tree of the field is man’s life) to employ them in the siege: Only the trees which thou knowest that they be not trees for meat, thou shalt destroy and cut them down; and thou shalt build bulwarks against the city that maketh war with thee, until it be subdued.” (Deuteronomy 20:19-20 KJV) The Jewish sage Ibn Ezra explains it this way: “It is really a statement, not a question, and this is how the verse is to be understood: “Since you eat from it, do not destroy it. For mankind is the fruit tree”—that is, such a tree is the moral equivalent of human life.” On a spiritual level, God’s instruction not to cut down fruit bearing trees is an instruction not to cut down righteous people. Only tress that don’t bear fruit, only wicked people are to be cut down. “Now in the morning, when He was returning to the city, He became hungry. Seeing a lone fig tree by the road, He came to it and found nothing on it except leaves only; and He *said to it, “No longer shall there ever be any fruit from you.” And at once the fig tree withered. Seeing this, the disciples were amazed and asked, “How did the fig tree wither all at once?” And Jesus answered and said to them, “Truly I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but even if you say to this mountain, ‘Be taken up and cast into the sea,’ it will happen. “And all things you ask in prayer, believing, you will receive.”” (Matthew 21:18-22 NASB95) This dialog is quite confounding because Yeshua is in Jerusalem, in the Spring, when figs are not even in season. This is a strange reaction, but it’s not so strange, if you understand the context that that Moses was describing in Deuteronomy 20, the idea of God planting His people in His garden, describing them as trees. The people are the trees. The rabbis describe it this way: God sees human beings just like trees planted upside down, with their roots pointed toward heaven and their fruits are below the dirt, and so we need to give fruit to the earth and keep our roots pointed upwards. When a farmer plants trees, their responsibility is to blossom and produce good fruit. Every human being that God has planted on the earth also has a duty to produce good fruit. Returning back to Isaiah 61:1-10, the people who return have a job to do, to restore the ruined cities, to cultivate the old wastelands, and to restore everything that has died. The people of the nations will recognize all those who are returning from exile, and give them honor because they produce good fruit. “Strangers will stand and pasture your flocks, And foreigners will be your farmers and your vinedressers. But you will be called the priests of the LORD; You will be spoken of as ministers of our God. You will eat the wealth of nations, And in their riches you will boast. Instead of your shame you will have a double portion, And instead of humiliation they will shout for joy over their portion. Therefore they will possess a double portion in their land, Everlasting joy will be theirs.” (Isaiah 61:5-7 NASB95) The nations that once scorned and mocked these exiles will now come to their aid, eager to serve and support them in their restoration. Once despised, ridiculed, and treated as outcasts, these returning exiles will now stand as the blessed—overflowing with favor and abundance beyond measure. A similar example can be seen in the story of Abraham and Abimelek. After Abimelek was humbled by the situation with Sarah—when God temporarily closed the wombs of the women in his household—he not only made amends but also blessed Abraham and Sarah. He gave them a large number of animals and told them they could live wherever they wanted in his land. By doing this, Abimelek, as the King of Gerar, used his power and influence to ensure Abraham’s safety, essentially becoming his protector. Abimeleh bestows his strength, his kingship, and his power to lift Abraham and Sarah up and take care of them, because Abraham and Sarah believed in and trusted God. “For I, the LORD, love justice, I hate robbery in the burnt offering; And I will faithfully give them their recompense And make an everlasting covenant with them. Then their offspring will be known among the nations, And their descendants in the midst of the peoples. All who see them will recognize them Because they are the offspring whom the LORD has blessed.” (Isaiah 61:8-9 NASB95) God is declaring that every nation will recognize and honor these returning people, much like how Abraham and Sarah were acknowledged by Abimelek. Just as Abimelek saw their significance and granted them favor, the world will see these people as valuable and worthy of great respect. They will stand like mighty trees, flourishing and bearing good fruit—symbols of blessing, strength, and abundance. The Law as a tutor: Why we obey God from the heart “My brethren, I speak as among men; a man’s covenant which is confirmed, no one setteth aside, or changeth any thing in it. Now to Abraham was the promise made, and to his seed. And it said to him, not, to thy seeds, as being many; but to thy seed, as being one, which is the Messiah. And this I say: That the covenant which was previously confirmed by God in the Messiah, the law which was four hundred and thirty years after, cannot set it aside, and nullify the promise. And if the inheritance were by the law, it would not be by promise: but God gave it to Abraham by promise.” (Galatians 3:15-18 Peshita) The promise that God gave to Abraham and Sarah was made about 430 years before He gave the Torah to Moses at Sinai. If God’s promise came through Moses, then those born between Abraham and Moses would be out of luck and without hope. That makes no sense. You can’t argue that the law is the source of the promise because that would mean rejecting the patriarchs—Abraham, Isaac, and Jacob. The promise is not based on the Torah; it predates it. The law was added to address our sins, transgressions, and iniquities so that we could confront our mistakes—ones we cannot simply rectify with regret. God doesn’t need a mediator; we are the ones who need a mediator. “But the scripture hath inclosed all under sin, that the promise by faith in Jesus the Messiah might be given to them that believe. But before the faith came, the law kept us shut up unto the faith that was to be revealed. The law, therefore, was a monitor for us unto the Messiah, that we might become just by faith. But the faith having come, we are not under the monitor.” (Galatians 3:22-25 Peshita) We obey God not only to avoid His anger. The teacher, the tutor, the “monitor” exists to help us understand how to act in a way that pleases God. Once we internalize the lessons of the Torah and practice them from the inside out, we no longer “need” the written Torah at all times. We have internalized the laws against theft, adultery, and murder, so even if we don’t carry a Torah with us, we intuitively know that these things are wrong. We have a foundation for being obedient servants to God. The rights and wrongs taught in the Torah are so obvious and self-evident, and the Torah is so embedded in our hearts, minds, and souls that violating it becomes unthinkable. Paul is not an advocate of syncretism with paganism in any way. Rather, he urges us to have such an intimate knowledge of the Torah and a deep love for the Messiah that doing anything to displease Him would be unthinkable. “For ye are all the children of God, by faith in Jesus the Messiah. For they who have been baptized into the Messiah, have put on the Messiah. There is neither Jew nor Gentile, neither slave nor free-born, neither male nor female; for ye are all one in Jesus the Messiah. And if ye are the Messiah’s, then are ye the seed of Abraham, and heirs by the promise.” (Galatians 3:26-29 Peshita) Abraham and Sarah’s acts of faith, belief, and trust in God positively affected Abimelech and the other Gentiles around them. Paul tells the Galatians that their positive response to the Messiah is a blessing to the Gentile nonbelievers around them. When the Messiah is deeply etched in us, and we live the way He lived, others will see that and be moved to desire what we have. The good fruit that God is producing in us will bless others. When they also produce good fruit, they will, in turn, bless even more people. What we are called to do goes far beyond mere obedience to Moses. The promise given to Abraham and Sarah should be our foundation. The Torah is our how-to book, and the Messiah is our inspiration when we do what is right and our mediator when we do what is wrong. Our behavior and response drive us and affect those around us. We remember those whose walk in the Messiah affected us in a positive way and helped us believe in, trust in, and have faith in the Messiah Yeshua. Summary: Tammy…
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1 Hospitality as resistance: How to shine light into the world’s darkness (Genesis 19; Luke 17) 1:19:16
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Balancing Engagement and Separation One understated but important lesson we learn from the tragic story of Lot’s sojourn in Sodom is that we must be careful in thinking that it is easy to be “in the world but not of the world.”(John 17:14-16) Lot’s initial choice to settle in the lush, yet morally corrupt, valley of Sodom had tragic consequences for his family. Many centuries later, Yeshua warned his 11 Apostles about the perils of worldly influence and the need to maintain a delicate balance between engagement and separation. We’re not meant to shut ourselves off from the world entirely, but we also can’t follow the ways of unbelievers and still expect a deep, thriving relationship with HaShem. True connection with Him comes from walking a different path—one set apart in faith and purpose. The Apostle Peter, through divine revelation, tell us that Lot was “vexed” by what he saw and heard in Sodom yet he did not willingly leave. Just as what happened with Lot, we are saved because of the prayers of the righteous. The contrast between Lot’s actions and the hospitality displayed by his uncle, Abraham, in the preceding chapter (Gen 18:1-8) further underscores the importance of maintaining a steadfast commitment to godly values. Abraham’s swift and joyful response to the arrival of his guests, even as the LORD Himself stood before him, stands as a model of the kind of radical hospitality that should characterize the people of God. Lot’s Daughters Misguided Attempts at Salvation Like Sarai with Hagar, Lot’s daughters sought to have children to preserve their patriarch’s, but Lot’s legacy (seed) would be Ammon and Moab, whose descendants would battle against the People of Israel, who were the ancestors of the Promised Messiah for generation after generation. The Moabites and Ammonites did not extend the kind of radical hospitality to the children of Israel during the Exodus that Abraham and Lot had extended to those in need generations before. “For whoever wishes to save his life will lose it; but whoever loses his life for My sake will find it.” (Matthew 16:25 NASB95) Abraham, both in Egypt and later in Philistia, fell into the trap of trying to lie to the king to save his own life, at the expense of his wife’s safety. Lot committed a similar sin when offering his virgin daughters to the mob of Sodom. Lot pleaded with the angels to allow him and his remaining family to flee to the nearby village of Zoar. The angels agreed, assuring him that he would be safe there. However, when the destruction began, Lot still did not feel secure. Despite heaven’s assurance, mercy, and protection, he finally chose to flee into the mountains, where the angels had originally advised him to go in the first place. This mindset of self-preservation led to serious consequences, as Scripture reveals. After the loss of his wife, Lot and his daughters struggled to trust in the Lord’s protection. Lot’s Dilemma: Preserving Righteousness in a Corrupt Society What happened to Lot’s family is a foreshadow of the Day of the Lord. There’s a popular heresy taught by many Christians that tells us that believers should desire to be swept away from the world rather than left behind, but the pattern in the Scriptures tell us the opposite: we should desire to be lifted up and sent away because those who are left behind are the ones who perish. The legacy of Sodom and Gomorrah, serves as a sobering reminder of the consequences of moral decay and the LORD’s righteous judgment. The smoke that continues to rise from the ruins of these cities (Gen 19:28) is a testament to the enduring nature of sin’s consequences, a theme that reverberates throughout the prophetic writings, where the apostate Jerusalem is likened to Sodom (Isa 1:9-10; Ezek 16:46-50; Rev 11:8). Lot, when he first met the strangers at the gate of Sodom, went the extra mile to extend hospitality to them. Archaeological sites have revealed that in ancient times, the gates of the cities were common area where the elders of the city would render judgement between those with disputes. The people of Sodom had no issue with Lot serving as a judge at the city gate, as long as he passed judgment on others. However, when he condemned their own immoral behavior, they rejected him. They tolerated Lot because of his wealth but resented his moral values. According to Jewish tradition, the sages taught that the people of Sodom were known for their extreme hostility toward outsiders. Rather than offering kindness and hospitality to strangers, they responded with cruelty and oppression. Yeshua’s Teachings on Hospitality: Reflecting the Peace of Heaven Yeshua, the living embodiment of the Torah, echoes this call to hospitality in His teachings, emphasizing that, “Truly, truly, I say to you, he who receives whomever I send receives Me; and he who receives Me receives Him who sent Me.”” (John 13:20 NAS95) God’s words have been faithfully recorded by His people as a message for us. Similarly, we communicate with each other through various mediums—emails, paper, or even ancient clay tablets—and preserve these messages for future reference. However, the true essence of a message remains the same, regardless of the medium. It is not the ink, electrons, papyrus, or paper that hold meaning, but rather the words themselves. In this way, a message is immaterial—its significance is spiritual, not merely physical. You can literally kill the messenger but that does not kill the message. It’s human nature to get angry at someone who tells you something you don’t want to hear. The test is in how you respond. A wise man learns from correction, but a fool digs deeper into ignorance when confronted. “Let love of the brethren continue. Do not neglect to show hospitality to strangers, for by this some have entertained angels without knowing it.” (Hebrews 13:1-2 NAS95) Lot saw these strangers in the city plaza and insisted on protecting them from what he perceived as their naivety. ““But when the Son of Man comes in His glory, and all the angels with Him, then He will sit on His glorious throne. “All the nations will be gathered before Him; and He will separate them from one another, as the shepherd separates the sheep from the goats; and He will put the sheep on His right, and the goats on the left. “Then the King will say to those on His right, ‘Come, you who are blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. ‘For I was hungry, and you gave Me something to eat; I was thirsty, and you gave Me something to drink; I was a stranger, and you invited Me in; naked, and you clothed Me; I was sick, and you visited Me; I was in prison, and you came to Me.’” (Matthew 25:31-36 NAS95) Acts like feeding the hungry, giving water to the thirsty, and visiting prisoners are expressions of compassion, but they also require personal sacrifice. In the story of the Good Samaritan, he was the only one willing to be inconvenienced to help someone in need, showing true kindness to a vulnerable person. The Good Samaritan exercised compassion and care for the marginalized, even at great personal cost. Matthew 25:37-46 gives us another glimpse of Heaven’s definition of hospitality. Those who are being crushed down, poor in spirit, and made low are those we should give a help up. Those who are persecuted for righteousness and in prison also deserve help and compassion. In the ancient world, there was no concept of innocent until proven guilty so anyone who visited a prisoner, were risking their own freedom and reputation to do so. The Levite’s Folly: Societal Decay and the Absence of Godly Leadership The appalling account in Judges 19 is a chilling parallel to Lot’s experience in Sodom, but with even darker twists. This immoral Levite, supposedly on his way to serve at the tabernacle in Shiloh, stopped for the night at a stranger’s house. A violent mob descended upon the home, demanding to assault the guest. In a shocking act of cowardice and moral corruption, the host and the Levite threw their daughter and concubine out to the predators. The mob seized the Levite’s concubine, brutalized her, and left her dead. The men of Benjamin displayed the same vile depravity as the men of Sodom, but here, the sojourner himself was no righteous man. His outrage over the atrocity committed against his concubine was justified, but his demand for vengeance reeked of hypocrisy. The book of Judges repeatedly drives home a grim reality: “There was no king in Israel.” But the deeper truth is that Israel did have a King—they simply refused to acknowledge Him. When they later begged Samuel for a king, they weren’t just rejecting his leadership; they were rejecting God Himself. The lawlessness of the judges’ era wasn’t just political chaos—it was outright rebellion against their rightful Ruler in Heaven. Blinded by their own desires, they craved a king like the surrounding nations—a ruler draped in wealth, seated in a palace, and burdening them with crushing taxes. But human nature demands allegiance; something will be obeyed, something will be worshipped. If you cast aside God as your Judge and King, do not think for a moment that elevating a man in His place will bring freedom. It will only tighten the chains. When life feels chaotic and uncertain, we can find our anchor in God’s truth. By turning to Him, we find the strength and guidance we need. When we lift up Yeshua, we invite others to experience His love, peace, and the firm foundation He provides. Transfiguration and Transformation: Glimpses of God’s Glory “For whoever wishes to save his life will lose it; but whoever loses his life for My sake will find it.” (Matthew 16:25 NAS95) Yeshua warned His disciples that He was going to Jerusalem to suffer. He was prepared and asked His disciples if they were prepared to go with Him and suffer. ““Truly I say to you, there are some of those who are standing here who will not taste death until they see the Son of Man coming in His kingdom.”” (Matthew 16:28 NAS95) Yeshua is telling us what His Kingdom is like and in the next chapter, several of the Apostles receive a glimpse of his glory. Yeshua took His closest apostles—Kefa (Peter), Yaakob (James), and Yokhanan (John), the brother of Yaakob—up a high mountain. There, He was transfigured before them, His face shining like the sun and His garments glowing white. Standing beside Him were Moshe (Moses) and Eliyahu (Elijah). Moses and Elijah shared several key experiences, including their encounters with Adonai on Mount Sinai. When Moses returned from his time with God, his face shone so brightly that he had to cover it with a veil. Moses exemplified servanthood through humility, but he was not born “the humblest man who ever lived.” Instead, he was shaped by 40 years in the wilderness, where trials and struggles refined his character before he was elevated as Israel’s leader. Elijah also walked the difficult path of servanthood, enduring repeated rejection by his own people. On Mount Carmel, he witnessed a dramatic victory as HaShem proved His power over the false gods of Jezebel. Yet even after this triumph, Elijah fled in fear. Despite witnessing supernatural power firsthand, Elijah still had to learn who was truly in control. The Fate of Sodom: A Warning for the Last Day The Scriptures warn us not to follow the pattern of Sodom. Those who live like those in Sodom are the ones who will be left behind on the Day of the Lord. ““For what will it profit a man if he gains the whole world and forfeits his soul? Or what will a man give in exchange for his soul? “For the Son of Man is going to come in the glory of His Father with His angels, and WILL THEN REPAY EVERY MAN ACCORDING TO HIS DEEDS.” (Matthew 16:26-27 NAS95) The Day of the Lord will mirror the Days of Noah and the Days of Lot in an unsettling way. Those who choose to remain willfully ignorant will be caught completely off guard, blind to the warnings of their impending destruction. Just as the people in Noah’s time saw nothing unusual and continued with life as usual, so it will be at the coming of the Lord. Instead of ignoring the corruption around them, they should have mourned, repented, and turned back to God. Likewise, the people of Sodom and the tribe of Benjamin refused to repent of their lack of hospitality and oppression of foreigner and suffered devastating consequences. In the last days, those who persist in their rebellion will face the same fate. No amount of wealth, status, or luxury can cover up a corrupt heart—God sees beyond appearances, and His judgment cannot be escaped. We have a choice: to be watchful and prepared or to remain ignorant and be overtaken by the coming judgment. We have the choice to show compassion and hospitality or to be heartless and oppressive. Now is the time to stand firm, to resist the evil spreading in the world, and to be ready to stand before the Lord before everything is consumed in His final reckoning. We are challenged to embrace the radical hospitality and unwavering commitment to righteousness that characterized the lives of the patriarchs and prophets. We must heed the warnings of the past to be able discern the signs of the times and to align our lives with the eternal purposes of the Messiah — the Word of the Torah made flesh — who alone can lead us through the perils of this world and into the glory of His everlasting kingdom. Summary: Tammy…
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1 Shekinah revealed: How the LORD’s tangible presence refutes the ‘absentee landlord’ myth (Genesis 18; Isaiah 33–34; Luke 8) 1:33:43
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Genesis 18 is the start of the one-year Torah cycle reading וַיֵּרָא Vayera , meaning “and he appeared.” It describes a spectacular occurrence where Heaven comes to earth, an important part of Avraham’s physical and spiritual journey from Ur to Canaan. Overcoming the ways of the world apart from the Creator is a lifelong process, not an overnight achievement, as seen in the messages to the congregations in Revelation 2-3. Avraham’s faith and the expectation of justice The study then focuses on Avraham’s faith and the expectation of justice. The LORD commands Avraham to teach his descendants to walk in the way of the LORD, full of justice and righteousness (Genesis 18:19). God testified that He knew that Abraham not only walked a path of justice and righteousness himself but that he taught his descendants to be just and righteous. Abraham had high expectations for God just as God had high expectations for him. This is clear in what Abraham said to God as recorded Gen. 18:23, 25. “Abraham came near and said, “Will You indeed sweep away the righteous with the wicked?” (Genesis 18:23 NAS95) “Far be it from You to do such a thing, to slay the righteous with the wicked, so that the righteous and the wicked are treated alike. Far be it from You! Shall not the Judge of all the earth deal justly?”(Genesis 18:25 NAS95) In this conversation between God and Abraham, we see that God is not an absentee landlord. Abraham literally ate lunch with God. Unfortunately, by the time of the prophets, the majority of the people were not following God and even worse, the priests and teachers were not even attempting to teach the people who God was and what He expected of them. Avraham’s expectation of the Lord’s justice is emphasized, contrasting with the message in Isaiah 33–34, where the Lord foretells the people’s departure from His festivals and their hollow worship (Isaiah 33:6, 34:1-17). The Shekinah and the LORD’s Presence The concept of the שְׁכִינָה Shekinah/Shekhinah , a term meaning “dwelling” or “presence.” It became a later rabbinical circumlocution for explaining Scripture’s plain description of the LORD’s physical appearance. Regardless of whether one thinks the LORD Himself showed up or rather His Shekhinah did, it’s in contrast with the common skeptic assertion that the Creator is an absentee landlord. What we see on Scripture is the LORD’s active involvement in human affairs is highlighted, such as observing the building of the Tower of Babel (Genesis 11:5-7) and the bargaining for and then destruction of Sodom and Gomorrah (Genesis 18-19). This is the Creator we serve. We don’t serve a God who believes that ignorance is bliss, who is careless towards those He created. He came down to earth to observe what was going on at the Tower of Babel and here, as recorded in Genesis 18, God came down to see what was going on in Sodom, too. Avraham’s vigorously proactive hospitality Is our God too small? Do we put Him in a box and tell Him what He can do and what He can’t do? Do we decide that that there are certain things that we should go ourselves as though it would be an inconvenience to Him to help us? “Now the LORD appeared to him by the oaks of Mamre, while he was sitting at the tent door in the heat of the day.” (Genesis 18:1 NAS95) For Abraham, hospitality was a duty that came from the heart outward not because of cultural expectation but it was something he loved to do. It was something that he practiced regularly. How do we treat our family, friends, coworker and neighbors, even those who drive us crazy? The Scriptures show us the contrast in hospitality between Avraham and Lot, noting Avraham’s extraordinary effort to meet the visitors despite his age and infirmity. The Hebrew vav consecutive verb form , seen throughout Genesis 18:1-15, indicates that the actions described are happening sequentially. From his vantage point near Hebron, Abraham had a clear view of the Dead Sea Valley, where Sodom once thrived. In his time, this region was nothing like the barren desert we see today—it was lush, fertile, and often compared to the Garden of Eden. But when destruction fell upon Sodom, the towering columns of smoke would have been impossible to miss. This wasn’t a small fire—it was a catastrophic blaze. Living in California, we’ve seen firsthand how massive wildfires can consume acres of land in an instant, their smoke visible from miles away. Abraham and those in the hill country of Hebron would have witnessed something just as overwhelming, a haunting sign of Sodom’s fiery end. Fear vs. ‘fear of the LORD’ The Hebrew spelling of יָרֵא yarei (“fear”) identically to יָרֵא yarei (“he appeared”) is behind a link commentators have found between the LORD ability to see what is happening (especially inside of a person’s heart) and our reverence for the LORD’s instructions. The “fear of the LORD” is described as the beginning of knowledge, wisdom and understanding (Psalm 110:10; Proverbs 1:7; 9:10; 15:33). “Sarah denied it however, saying, “I did not laugh”; for she was afraid. And He said, “No, but you did laugh.”” (Genesis 18:15 NAS95) The fear of the Lord is the foundation of knowledge, wisdom, and understanding. Nothing escapes His sight—He knows exactly what we do and why we do it. While He could observe whether the priests were offering the right sacrifices at the right time in the Temple, His vision goes far deeper. He doesn’t just see outward actions; He sees the heart, the intentions, and the true motivations behind every deed. Sarah was scared because God, through this subtle exchange, was telling her not only what she was saying publicly but what she was thinking in her inner thoughts. Avraham’s bargain for the righteous The bargain Avraham makes with the LORD, asking for mercy for the righteous people in Sodom and Gomorrah, reveals more about why the LORD picked him to establish the דֶּרֶךְ derekh/derech of Heaven in righteousness and justice. The Lord’s willingness to save the cities if even a few righteous people are found is highlighted, and the significance of the number 10 righteous people is discussed (Genesis 18:16-33). “The LORD said, “Shall I hide from Abraham what I am about to do, since Abraham will surely become a great and mighty nation, and in him all the nations of the earth will be blessed? For I have chosen him, so that he may command his children and his household after him to keep the way of the LORD by doing righteousness and justice, so that the LORD may bring upon Abraham what He has spoken about him.” (Genesis 18:17-19 NAS95) God chose Abraham because He knew from day one that Abraham would command his children and his household to keep His ways. God did not want to keep His friend in the dark about what He was doing. God wanted a witness to His justice and that the destruction of Sodom was not undertaken on a whim or done out of spite but as an act of justice. God is revealing His heart to Abraham and God knows that Abraham will teach not only His family but also the nations about how God is and how God operates. Abraham will be an anchor for all the nations. Abraham is being trained as an ambassador. As Abraham questions God and struggles with God’s upcoming judgement of Sodom, Abraham is learning how God is always looking for an excuse to exercise mercy. Abraham instilled in his descendants the principles of righteousness and justice, but by the time of the Prophets, they had strayed from their calling to be a light to the nations. Instead of influencing Tyre, Israel and Judah became its customers, allowing Tyre’s culture to shape them more than they shaped it. Rather than leading by example, they were failing in their Great Commission, losing sight of their duty to proclaim and uphold righteousness and justice in the world. Parable of the Sower and the Shema The passage then transitions to the parable of the sower and its connection to the Shema (Deuteronomy 6:4-9). The different types of soil in the parable are explained, representing various ways people hear and understand the Word of God (Luke 8:4-15). The importance of the heart in understanding and obeying the Word of God is emphasized, with references to the Shema. 4 types of people who hear God’s words Roadside = One who “hears” the word, but doesn’t “understand” (Matt. 13:19) Rocks, rocky soil = “No root in themselves” leads to temporary yet joyful trust in God, susceptible to withering when that faith is challenged by force (persecution) or makes life inconvenient (trouble). Thorns = One who hears the word of God but don’t trust it over daily problems, distractions and desires for material success and entertainment. Good soil = One who hears and understands with a “beautiful and good heart” then guards against losing the word from his heart will diligently make the word of God get bigger in his heart and others’. The Parable of the Sower warns us that we can harden ourselves against God’s words but we can also learn to harden our hearts and our minds against the thoughts and ideas of the Adversary, while being soft and pliable to God’s teaching. When we know God’s boundaries, and know His ways, we can discipline ourselves to follow His ways and to ignore the influences that will deter us from overcoming the world. Role of wealth and the ‘love of money’ The third key love command of the Shema is “with all your מְאֹד me’od .” Sages have seen the “strength, might” meaning of me’od to refer to resources, i.e., material wealth. The question is whether wealth is a tool or a snare for the fool. One’s relationship with wealth is seen in passages like Ecclesiastes 4:8; 5:10; 1Timothy 6:10; and Luke 16:1-13, the parable of the unrighteous manager. The latter emphases the importance of being faithful with wealth. “There was a certain man without a dependent, having neither a son nor a brother, yet there was no end to all his labor. Indeed, his eyes were not satisfied with riches and he never asked, “And for whom am I laboring and depriving myself of pleasure?” This too is vanity and it is a grievous task.” (Ecclesiastes 4:8 NAS95) A few years ago, a TikTok trend emerged where self-proclaimed DINKs (Double Income, No Kids) boasted about the freedom and material luxuries they enjoyed without the responsibilities of raising children. However, the trend quickly faded as many criticized these influencers for their arrogance and self-centered perspective. After all, how wise is it to flaunt on social media the choice to forgo leaving a lasting legacy in the world? This parable in Luke 16 is a long passage and many people focus on the punchline that one can’t serve both money and God, and that is valid. But there’s also a lesson in the difference between wealth that is set aside for holy purposes vs. wealth that is set aside for selfish purposes. There’s a difference between pursuing wealth for the sake of accumulating wealth and pursuing wealth because you want to use it as a tool for doing good in the world. If we are to be the good soil, our entire life’s mission should be oriented towards the Kingdom and as God provides us with wealth and financial security, we should use it for the sake of the Kingdom. As Abraham became wealthy, he bought some land and even raised up an army but he did not hoard his wealth for himself but used his means to help others. We should love God with all our emotional and analytical mind, our safety and wealth. Touching the Untouchable: The Lord’s Commission and Power to Heal Yeshua’s healing of the woman with the issue of blood and His raising of Jairus’ daughter (Luke 8:40-56) points to the LORD’s compassion, power, and the significance of these events as testimonies to the people and the leadership. When Yeshua took the young girl’s hand to raise her from the dead, He willingly risked ritual impurity to restore her life. When He publicly acknowledged the woman who had touched Him in faith, He recognized that, according to the law, He had become impure due to her bleeding. Yet, in a powerful reversal, He not only healed the woman but also brought the girl back to life—restoring both of them not just physically, but also to a state of ritual purity. After their time of purification, they were fully welcomed back into the Jewish community, transformed by His touch. Hebrew terms in this study 1. Vayera (וַיֵּרָא) – “and he appeared” or “and he was seen” 2. Shekinah (שְׁכִינָה) – “dwelling” or “presence” 3. Vav consecutive (וַ) – a Hebrew verb form indicating sequential action 4. Yera (יָרֵא): “fear” 5. Yera (יָרֵא): “he appeared” 6. Shema (שְׁמַע): “hear” or “listen” 7. Nefesh (נֶפֶשׁ): “soul” or “life” 8. Me’od (מְאֹד): “might” or “strength” 9. Tzadakim (צַדִּיקִים): “righteous ones” 10. Derech (דֶּרֶךְ): “way” or “path” Summary: Tammy…
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1 Abraham’s noisy descendants: Proclaiming the Messiah’s kingdom (Genesis 17; Isaiah 63; Romans 4) 1:12:59
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Covenant of the Promised Seed At the heart of Genesis 17 lies the unfolding covenant between the Almighty (El Shaddai) and Abraham (Avraham), the father of our faith. We witness Avraham’s journey of trust, from his initial call to “Lech Lecha” (get going) in Genesis 12 to the pivotal moment when he is asked to offer his son Isaac (Genesis 22). This progression reveals the power of faith to transform and empower us as overcomers, just as it did for Avraham (Romans 4:16-25). Significance of circumcision The study delves into the profound meaning of circumcision, the sign of the covenant between heaven and earth (Genesis 17). This physical mark becomes a symbol of the spiritual renewal required to walk in the Messiah’s footsteps. As we explore the name changes from Avram (Abram) to Avraham and Sarai to Sarah, we uncover the deeper significance of these transformations, which speak to the legacy and impact of this covenant (Genesis 17:5, 15). Messiah’s everlasting covenant Woven throughout the study is the central theme of the Messiah’s eternal covenant, which finds its roots in Avraham’s life. The blessing promised to Ishmael, though not the primary heir, underscores the Almighty’s desire to extend His grace to all people (Genesis 17:20). This covenant is not limited to physical descendants but calls us to a life of spiritual renewal, where we boldly proclaim the Messiah’s glory and advance His kingdom. Overcoming challenges through the Spirit The study delves into the pivotal role of the Ruach HaKodesh (the Holy Spirit) in guiding and sustaining the people of God. As we witness the rebellion and grieving of the Spirit (Isaiah 63:10), we are reminded of the consequences of straying from the Messiah’s path. Yet, the Spirit’s power to lead us from bondage to freedom, and to give us rest (Isaiah 63:11-14), inspires us to press forward as overcomers, following in Avraham’s footsteps. Importance of the heart and Spirit Underlying the study is the crucial emphasis on the circumcision of the heart, not just the flesh (Deuteronomy 30:6, Jeremiah 4:4). The Almighty desires a people whose spirits are steadfast (Psalm 51:10-12) and whose hearts are aligned with His. This calls us to move beyond mere outward obedience to a deep, Spirit-led journey of faith, where the Messiah’s words come alive through the power of the Ruach HaKodesh. Legacy of Avraham’s ‘noisy’ descendants The study paints a vivid picture of Avraham’s descendants as a “noisy many” ( hamon goim ), destined to make a profound impact on the world. This legacy challenges us to consider the nature of our own lives and the legacy we are leaving behind. Are we content with merely preserving the faith, or are we called to be bold, Spirit-filled witnesses who shake the earth with the Messiah’s message of redemption? In conclusion, this study invites us to embrace the Messiah’s everlasting covenant, to walk in unwavering faith like Avraham, and to be empowered by the Ruach HaKodesh to overcome every challenge. May we, like Avraham’s noisy descendants, proclaim the Messiah’s glory and advance His kingdom until He returns in triumph. Summary: Tammy…
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1 Hagar and Sarai: A lesson in the supremacy of the Spirit over the flesh (Genesis 16; Galatians 4) 1:06:05
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Key spiritual lessons from Hagar & Sarah 1. The importance of humility and submission to God’s ordained authority, even when it goes against our natural fleshly desires. Hagar struggled with pride and tried to elevate herself above her rightful position as Sarah’s servant, but God instructed her to humble herself and submit to Sarah. 2. The superiority of the spirit over the flesh. Sarah’s motives were spiritually-driven, while Hagar’s were more fleshly. Paul uses this comparison in Galatians to illustrate how the fleshly approach to the Law of God (represented by Hagar) is meant to serve the Spirit (represented by Sarah), not the other way around. 3. The need to rely on God’s promises rather than our own human efforts. Sarah tried to help fulfill God’s promise to Abraham through her own scheme with Hagar, but this led to conflict. We must trust in God’s timing and methods, not our own. The key relationship between the law and the spirit is that the law is meant to serve the spirit, not the other way around. The Law is a guide and tool to help us grow spiritually, but it should never become an end in itself or something we try to earn salvation through. Our spirits should remain free and sovereign over the Law, using it as a servant to grow closer to God. Summary: Tammy…
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1 Balancing preparation and Providence: Lessons from Abram’s covenant (Genesis 15; Romans 4) 1:28:58
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1 Melchizedek’s blessing of Abram shows how Heaven is always ‘open’ for believers’ business (Genesis 14; Isaiah 41; Hebrews 7) 1:08:55
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Desecrating God’s name isn’t about how we pronounce or mispronounce His name. It’s not about whether we put His name on a T-shirt. We desecrate God’s name when our actions in His name don’t align with what we say about Him. The world doesn’t care how we treat God; they care about how we treat them and their neighbors. Trusting God and learning to represent Him is a lifetime task. What army ignores the orders of its generals? What actor refuses to follow the script and instructions given by their director? Ad-libbing on the battlefield or a movie set usually ends poorly. As ambassadors of God Most High, if we disregard His instructions and neglect the development of our character, what message are we sending to the world? In Genesis 14, we read how Abram, through his family—who would become a great nation and a blessing to all nations of the earth—was known as someone who loved the Lord and was a friend of God. Abram rescued Lot, along with Sodom, Gomorrah, and other cities of the plain, from conquest-induced slavery. God told Abram that his descendants would not fully dwell in the Promised Land, which the Canaanites inhabited, until the rebellion of the Amorites was complete—nearly 500 years later. What should Lot and the cities have learned from Abram’s intervention? Archaeologists suggest these cities housed only a few thousand people each, yet their kings had more able-bodied men under their command than Abram. In ancient times, invading kings often plundered, killed, and enslaved. The kings from Mesopotamia invaded the Jordan Valley to punish the rebelling city-states. The king of Sodom and the surrounding cities should have recognized God’s hand in their rescue. Using an elderly nomad and 300 shepherds, God demonstrated His sovereignty over kings and armies. Despite this miraculous intervention, Lot returned to Sodom. Later, the people of Sodom criticized him, saying, “Who are you to judge us?” Abram’s battles foreshadow Israel’s role in the world. Abram did not plunder Sodom, Gomorrah, or the other cities, nor did he take the invaders’ goods. This pattern appears later in Jericho, where Joshua didn’t rely on battering rams or chariots to breach the city walls. Instead, God brought down the walls, demonstrating His power rather than Israel’s might. When King Saul went to war against Amalek, God commanded him to destroy everything. Yet Saul spared King Agag, the livestock, and the spoils. Saul rationalized his disobedience by claiming it was for God’s benefit, but God desires obedience, not offerings born of disobedience. He wants our hearts, not our spoils. There’s an irony in Melchizedek, the “king of righteousness” and priest of the Most High God, interceding for God just west of cities so wicked that God would later destroy them. Hebrews 6:19–7:6 highlights that true servants of God can come from a lineage outside of Abram’s. Melchizedek, described as an eternal priest, foreshadows the Messiah. His priesthood wasn’t dependent on the Mishkan or genealogical lineage. Similarly, Job, a contemporary of Abraham, served as a priest for his household, presenting sacrifices on behalf of his family. Melchizedek’s priesthood is timeless: “A priest forever.” Unlike the priests from Aaron’s line, who served for a limited time, Melchizedek’s commission wasn’t tied to earthly structures. The earthly temple was a replica of the heavenly one, as revealed to Moses. When earthly temples were desecrated or destroyed, the eternal priesthood of Melchizedek remained active. The tabernacle and later the temple were designed as anchors for God’s presence, emphasizing His holiness. Only by invitation could one enter, separated from sin and uncleanliness. When the Lord spoke of raising “one from the East,” many believe He referred to Cyrus, the Persian emperor who returned Israel to their land. However, it is ultimately God who establishes and removes kingdoms. The prophecies in Daniel remind us that every kingdom succumbs to arrogance and self-aggrandizement, taking credit for its success. When this happens, God humbles them and raises up others. Hebrews 1–2 reveals Yeshua as Heaven’s ultimate prophet and deliverer, offering salvation and rest: “… so that by the grace of God He might taste death for everyone.” (Hebrews 2:9 NASB) “… that through death He might render powerless him who had the power of death, that is, the devil, and might free those who through fear of death were subject to slavery all their lives.” (Hebrews 2:14–15 NASB) Yeshua provides ultimate peace and rest, fulfilling the promise foreshadowed in the Sabbath. The Sabbath is not replaced by Yeshua but is a memorial acknowledging Him as Creator. The lesson of Melchizedek’s priesthood is clear: God rejects empty sacrifices. Worship offered with impure motives will be rejected, for God cannot be bribed. Our worship must be sincere, reflecting hearts committed to Him. David understood that no earthly building could contain God. Melchizedek and Yeshua both lived in the world but were not of it. Similarly, we are called to trust God in all circumstances, preparing daily to stand for Him. When life goes well, we must be especially vigilant, resisting the temptation to take credit for blessings that come from Him. Summary: Tammy…
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1 The Seed of promise: A messianic tapestry from Eden to Abram to eternity (Genesis 12–13; Joshua 24; Hebrews 11) 1:35:32
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1 Toppling the tower of self: Rediscovering true greatness through humility before Heaven (Genesis 11; Isaiah 28; 1Corinthians 14) 1:04:20
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Genesis 11: Give honor to the One Who gave you life After the Flood, there is a noticeable pattern of a precipitous loss in human life expectancy. 1 The conditions of the post-Flood world were drastically different from those of the pre-Flood world. 2 These shortened lifespans may have been caused by the strain of climate changes and the demands of more strenuous lifestyles. In the early history of the world, animals and insects were significantly larger than they are today. For instance, dragonflies had much larger wingspans. It is possible that God actively shortened the lifespans of both humans and animals to prevent the accumulation of power and control among humans. The people of Shinar who commissioned the Tower of Babel were actively disobeying God’s command to disperse. Those who initiated the Tower’s construction wanted to prevent others from migrating in order to maintain control. The desire for power and control is a fundamental human drive, which God thwarted by confusing their languages. Once the languages were changed, the people naturally dispersed. To assist them, God may have assigned different angels to guide the various language groups to settle in new locations. Immediately after God dispersed the people at the Tower of Babel, the narrative introduces the descendants of Shem, who were the ancestors of Abram, later known as Abraham. Terah, Abram’s father, had three sons: Haran, Nahor, and Abram. Terah began having children at the age of 70 and had at least two wives, as Abram and Sarai were half-siblings. Jewish tradition suggests that Sarai is another name for Haran’s daughter Iscah. But Abram later states that they had the same father but different mothers, making it more likely that they were half-siblings rather than uncle and niece. Terah’s oldest son, Haran, had three children but died before the family left for Canaan. Nahor later married his niece Milcah, and they also had children. As Abram’s family journeyed to Canaan, they stopped for a time in a town called Haran. From there, Abram, Lot, and Sarai continued on to Canaan. Terah lived until Isaac was about 35 years old, but there is no record of Abram returning to Haran to bury his father. Jewish tradition emphasizes the importance of burying one’s parents as an act of respect. However, the greatest way to honor one’s parents is by following in their footsteps and obeying them. Abram’s obedience to God was a form of honoring his father. Honoring parents involves living a life of obedience to and faith in God. Our life choices can either honor or dishonor our parents, and this is far more significant than physical acts of respect. Isaiah 28: Prophecy against the crown of Ephraim’s pride “Ah, the proud crowns of the drunkards of Ephraim, Whose glorious beauty is but wilted flowers On the heads of men bloated with rich food, Who are overcome by wine! Lo, my Lord has something strong and mighty, Like a storm of hail, A shower of pestilence. Something like a storm of massive, torrential rain Shall be hurled with force to the ground.” Isaiah 28:1-2, JPS 1985 This prophecy addresses the northern tribes of Israel, focusing on Ephraim, the dominant tribe. Ephraim’s crown represents pride, manifesting as a perversion of vision and justice. Their culture suffered due to misinformation about God, leading to distortion. God’s commands were ignored, resulting in their downfall. “Trampled underfoot shall be The proud crowns of the drunkards of Ephraim, The wilted flowers— On the heads of men bloated with rich food— That are his glorious beauty. They shall be like an early fig Before the fruit harvest; Whoever sees it devours it While it is still in his hand.” Isaiah 28:3-4, JPS 1985 The crown of Ephraim’s pride is likened to a barely ripened fig, easily plucked and eaten, symbolizing the swift removal of their arrogance. God restores His crown and re-establishes truth, judgment, and justice. He also warns that Judah, like Ephraim, will face judgment for their pride. Many of Judah’s priests and prophets were frauds, distorting judgment and justice. “In that day, the LORD of Hosts shall become a crown of beauty and a diadem of glory for the remnant of His people, and a spirit of judgment for him who sits in judgment and of valor for those who repel attacks at the gate. But these are also muddled by wine And dazed by liquor: Priest and prophet Are muddled by liquor; They are confused by wine, They are dazed by liquor; They are muddled in their visions, They stumble in judgment. Yea, all tables are covered With vomit and filth, So that no space is left.” Isaiah 28:5-8, JPS 1985 Now that Ephraim’s pride has been removed, God restores His crown and will re-establish truth, proper judgment, and justice. God also says that not only will He pluck Ephraim’s arrogance, but He will do the same to Judah. Judah is proud of their priests and prophets, but the problem was that most of Judah’s priests and prophets were liars and frauds who distorted judgment and justice similarly to what was happening in the Northern Kingdom. God will use judgment as a measuring line and righteousness as a plumb line to bring about this transformation. Teaching and rejection of knowledge “To whom would he give instruction? To whom expound a message? To those newly weaned from milk, Just taken away from the breast? That same mutter upon mutter, Murmur upon murmur, Now here, now there!” Truly, as one who speaks to that people in a stammering jargon and an alien tongue is he who declares to them, “This is the resting place, let the weary rest; this is the place of repose.” They refuse to listen. To them, the word of the LORD is: “Mutter upon mutter, Murmur upon murmur, Now here, now there.” And so they will march, But they shall fall backward, And be injured and snared and captured. Isaiah 28:9-13, JPS 1985 The priests and prophets were supposed to teach God’s words, but the adults of Ephraim and Judah rejected knowledge. God had to start from the basics, teaching their children line by line. While the adults faced destruction, hope remained for the children to learn and follow God’s ways. The same commandments and teachings that the adults of Ephraim and Judah rejected will be used to condemn them. God seeks the children, who can be taught the truth and righteousness that the adults have rejected. Hear now the word of the LORD, You men of mockery, Who govern that people In Jerusalem! For you have said, “We have made a covenant with Death, Concluded a pact with Sheol. When the sweeping flood passes through, It shall not reach us; For we have made falsehood our refuge, Taken shelter in treachery.” Isaiah 28:14-15, JPS 1985 The people were living as though they had made a covenant with the devil. They deluded themselves into believing that they had made a good covenant, but in fact, it was a covenant of death. Assuredly, Thus said the Lord GOD: “Behold, I will found in Zion, Stone by stone, A tower of precious cornerstones, Exceedingly firm; He who trusts need not fear. But I will apply judgment as a measuring line And retribution as weights; Hail shall sweep away the refuge of falsehood, And floodwaters engulf your shelter. Your covenant with Death shall be annulled, Your pact with Sheol shall not endure; When the sweeping flood passes through, You shall be its victims. It shall catch you Every time it passes through; It shall pass through every morning, Every day and every night. And it shall be sheer horror To grasp the message.” The couch is too short for stretching out, And the cover too narrow for curling up! Isaiah 28:16-20, JPS 1985 The Messiah Yeshua is the one who will ultimately crush those who have made a covenant with death and the devil. Messiah Yeshua is our King, but as King, He has a responsibility to do what is right. Those adults unwilling to change their behavior will be crushed. The Messiah will crush them because they refuse to listen to or pay attention to His commandments. Their deal with death will not stand. In 1Peter 2:1-3, we are told that our actions should be childlike, but our thinking and comprehension should be mature. If we want to be God’s people, we should live in the world with innocence, without harm or evil intent, while maintaining a mature understanding of God’s word. 1Corinthians 14: Self-Glorification and Prophetic Roles “Brethren, do not be children in your thinking; yet in evil be infants, but in your thinking be mature. In the Law, it is written, ‘BY MEN OF STRANGE TONGUES AND BY THE LIPS OF STRANGERS I WILL SPEAK TO THIS PEOPLE, AND EVEN SO THEY WILL NOT LISTEN TO ME,’ says the Lord.” 1Corinthians 14:20-21, NAS95 The apostle Paul directly quotes Isaiah 28 as he instructs his readers on how to live obedient lives. We are not supposed to act selfishly or covet the spiritual gifts that God gives to others. Spiritual gifts are given not for our benefit, but for the benefit of others. Pride should not distort our understanding of our role or status in the Kingdom of God. When Paul wrote his letter to the Corinthians, he addressed a congregation struggling with self-proclaimed prophets who pridefully caused strife, claiming authority they did not have. Paul reminded them that not everyone is the same; they do not all have the same gifts, intentions, or purposes. Many needed to remain quiet and listen to those with the authority to speak on God’s behalf. Paul called their pride disgraceful. The Corinthians also struggled with pride regarding the gift of speaking in tongues. Some used their ability to speak and understand many languages as a point of pride to belittle those without such gifts. This self-glorification of God’s gifts was disgraceful and unacceptable. God’s gifts are to be shared humbly, not used for personal glorification. Paul warned against acting with self-importance and pride. If we refuse to do the work God calls us to do, He will replace us with someone willing to fulfill His will. God will not work with the stubborn or self-centered, as seen in the story of the Tower of Babel and the pride of Ephraim and Judah. Biblical narratives show that once a person’s task is complete, God moves His work forward through the next generation. For example, once Terah’s role was finished, God advanced His plan through Abram. Similarly, once Isaac prepared Jacob to follow God’s path, the narrative shifted from Isaac to Jacob. The central issue of self-importance and pride runs through these stories. The Tower of Babel, the pride of Ephraim, and the self-glorification of the Corinthian prophets all stem from self-centeredness. God cannot work with such attitudes. True obedience and faith require humility. As followers of the Messiah Yeshua, our ultimate goal is to focus on God’s commands and actions rather than our own importance or glory. Summary: Tammy Georgia Purdom, Ph.D., and David Menton, Ph.D., “ Ancient Biblical Lifespans: Did Adam Live Over 900 Years ?” AnswersInGenesis.org, May 27, 2010, accessed Dec. 25, 2024. ︎ Bodie Hodge, “ Why Did People Start to Have Shorter Lives After the Flood? ” AnswersInGenesis.org, July 16, 2010, accessed Dec. 25, 2024. ︎…
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1 Dwelling in the tents of Shem: Elohim’s Presence brings a blessing to all nations (Genesis 9:18–27) 1:11:19
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Lessons from Noach’s vineyard and blessing for his sons Character lessons Good things can become corrupted or misused if not handled carefully. The fruit of the vineyard, a good creation, could lead to captivity and excess if not used with moderation. Exercise self-control and avoid excess, whether in food, drink or other areas of life. Unchecked indulgence can lead to sin — moving away from Heaven — and downfall. Be vigilant in guarding against the distractions and diversions that can pull us away from what truly matters, like our relationship with God. Legacy implications The story of Noah’s vineyard is part of the broader legacy and lineage that leads to the Messiah, highlighting the significance of Shem’s line. The lessons learned here about moderation and the dangers of excess have implications for how we steward the good things God has given us, both individually and as communities. The story underscores the importance of pursuing justice, love, mercy, and humility before God — qualities that should be reflected in the legacy and character of God’s people. These character lessons and legacy implications point to the enduring relevance and depth of this passage, providing wisdom for how we live and the impact we leave on the world. The discussion delves into the biblical narrative of Noah and his descendants, focusing on the legacy of Shem and the implications of the curse on Canaan. It explores the genetic bottleneck theory, suggesting that humanity’s genetic diversity stems from a small group of eight people post-flood. The conversation also touches on the concept of nations, their legacies, and the importance of pursuing justice, love, and mercy. The significance of Noah’s vineyard is debated, with interpretations ranging from profanation to innovation. The discussion concludes with reflections on the role of Elohim in Shem’s tents and the broader implications for human history and faith. Was Noach the “debased man of the earth” in the story of the vineyard? Will Yafet or Elohim dwell with the family of Shem? What was so “curse worthy about Canaan’s actions? There are many nation from Yafet, Ham and Shem but only one Nimrod. Noach’s family: The lineage of all Humanity Noah origin story and his biography is an important story for every human being on the face of the earth, all of us are descended from Noah. “These three were the sons of Noah, and from these the whole earth was populated.” (Genesis 9:19 NAS95) Because there were only 8 people who survived the Flood, Noah, his wife, his three sons and their wives, this created a genetic bottle neck which has affected every one of Noah’s descendants without exception. Everyone on the planet descends from these 8 individuals. We also see proof in linguistics that there are only a few mother languages from which every modern language on earth originates. The Bible teaches that 70 nations descended from Noah and his sons after the flood, yet the concept of nationhood remains a contentious issue in modern politics. While the United Nations recognizes over 190 nations today, many of these were established in ways that might not align with God’s definition of nationhood, often being drawn arbitrarily. A striking example of this can be seen in the division of the Ottoman Empire after World War I. The colonial powers, particularly the United Kingdom and France, paid little attention to the ethnic and cultural boundaries of the regions they were partitioning. This disregard has led to lasting conflicts, especially in the Middle East. The recent collapse of Syria starkly illustrates the consequences of creating nations without considering the ethnic and linguistic groups within those borders. History is marked by millennia of empires rising and falling, with countless groups standing up against their imperial rulers to claim control of their own destiny. Our own nation, the United States of America, was born from such a struggle—a group of people breaking free from an empire to establish their own identity and govern themselves independently. When we come together in prayer, we lift up the leaders of our cities, towns, counties, states, and the nation as a whole, asking that they pursue justice, love mercy, and walk humbly with God. This legacy is deeply embedded in the preamble to the Declaration of Independence. The United States was founded on the belief in “self-evident” truths—that all people are endowed by their Creator with certain unalienable rights. The Declaration was crafted to explain to the world how we were distinct from the British Empire. Written by a committee, it was carefully debated line by line to produce a document that all could unanimously support. The United States is a nation of people from diverse ethnic backgrounds, yet what binds us together is not ethnicity, but a shared commitment to certain moral principles. As the Apostle Paul reminds us, “we are all of one blood,” a truth rooted in the story of Noah and his descendants. When we look at Noah’s lineage, to which we all belong, we see that regardless of the languages spoken by our ancestors, we are united by our shared humanity. The Scriptures trace a significant legacy from Shem, through whom came Abraham, Isaac, Jacob, David, and ultimately Yeshua Messiah. Shem’s lineage has had an enduring impact on the history of the world. While some people define their identity based on external traits—such as skin color, blood type, or physical features—these differences are governed by a tiny fraction of the human genome. What unites us far outweighs what separates us, emphasizing our shared origin and inherent equality. Shem’s Legacy and the Messiah The Scriptures spend more time giving us the genealogy of Shem than it does of Ham and Yafet because his line is the line from which the Messiah comes. As we go through the descendants of Shem, his second great-grandson Peleg’s name piques the curiosity of scholars as to how he got his name, which literally means division. Some believe that it was in Peleg’s lifetime that the continents moved through the work of tectonic plates, but the truth is that for earthquakes to cause that much continental movement, it would have generated so many tsunamis and other disasters that humanity would have been wiped out a second time. So what other kind of division could have inspired Peleg’s name? The real division of humanity that God finds more important is the division between those who want to identify with Him and long for the Tree of Life and those who identify with their own flesh and prefer the Tree of Knowledge of Good and Bad. The most profound division isn’t how the single language of the earth was split up from one language into multiple languages, but how the majority of the world split away from the knowledge of God to follow gods of their own design. Noah’s Vineyard and Its Implications Scholars of the Old Testament and Ancient history are also fascinated by the fact that one of the first activities that Noach engaged in after he left the ark was to plant a vineyard. “Then Noah began farming and planted a vineyard.” (Genesis 9:20 NAS95) “Noah, the tiler of the soil, was the first to plant a vineyard.” (Genesis 9:20, JPS1985) “Noah, man of the soil, began [ vayaḥel ]” – he became profaned and unholy [ ḥulin ]. (Bereshit Rabbah 36:3) Rashi believes that the act of farming the ground desecrated or debased the earth and that was a sin for Noah. The first Hebrew verb in Genesis 9:20 is vayahel (וַיָּ֥חֶל) , which comes from the verb halal (חָלַל). According to the Theological Wordbook of the Old Testament, this verb can mean “profane, defile, pollute or desecrate” which is the meaning that Rashi pulled from to write his midrash. However, the form of the verb used in Gen. 9:20 communicates the idea of “to begin” which is how it’s used in Gen. 4:26 and Gen. 6:1. This is why the NASB translates as the verb as “began” and the JPS uses it in the sense of Noah being the first person to plant a vineyard. Now what makes this kind of challenging is you’ll see another lexicon entry with the same three letters, het, lamed, lamed ( חלל) , which, according to the Theological Wordbook of the Old Testament, can mean to “wound (fatally), bore through, or pierce.” Noah gave us the beginning post-Flood agriculture. Instead simply gathering whatever one could find that was growing, Noah consciously planted a vineyard and then reaped the produce of it. He was still gathering food by the sweat of his brow, but in a different manner. From grapes, one can either produce jams and jellies or one can produce wine. What was created for the good of humanity or it can corrupt and hurt humanity as well or become “unprofitable” for us through excessive or improper use, such as drinking to the point of blacking out. There’s also a difference between having some wine and rejoicing “before the Lord” with the community of believers who love God and drinking to excess all by ourselves. Food is also a good thing. We need food for sustenance, but if we eat 20,000 calories, this is gluttony which is unbalanced and sinful. Elohim in Shem’s Tents and Canaan’s Servitude ““ May God enlarge Japheth , And let [Elohim] dwell in the tents of Shem; And let Canaan be his servant.”” (Genesis 9:27 NAS95) Hebrew is a sparse language that rarely uses articles or suffixes, it’s a very contextual language. It’s from the context that one can figure out if the text is talking about the past tense or future tense. When the text says, “May God enlarge Yafet…” this is a sort of a pun as Yafet’s name literally means “to enlarge.” Who is actually dwelling in Shem’s tent, Yafet or Elohim? Elohim is the subject of the sentence so it obvious in the Hebrew that it is Elohim who will be dwelling with Shem and Shem’s descendants, working through them for the benefit of the world. Whose servant is Canaan destined to be? Although the immediate “him” is Shem, since we see that Elohim is dwelling with Shem’s family, this indicates that Canaan will be the servant of God. There are two different Canaan’s, the one side who wants to dwell with God and the other side who wants to go his own way and will not retaining the knowledge of God, as Paul mention in Romans 1. “For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse. For even though they knew God, they did not honor Him as God or give thanks, but they became futile in their speculations, and their foolish heart was darkened. Professing to be wise, they became fools, and exchanged the glory of the incorruptible God for an image in the form of corruptible man and of birds and four-footed animals and crawling creatures. Therefore God gave them over in the lusts of their hearts to impurity, so that their bodies would be dishonored among them. For they exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen.” (Romans 1:20-25 NAS95) Excess and Its Consequences Whether it’s food, entertainment or other distractions, they are no evil in and of themselves, but when they take us away from the right path, that is spiritually dangerous. If we pursue food or entertainment for its own sake, using it to avoid something important that we need to address, this will sabotage our relationship with God and with those around us. We can keep ourselves busy doing unimportant stuff as a way to avoid the important difficult tasks in our lives. We can get trapped in a downward spiral of avoiding our problems, but we need to surrender those thoughts captive to the mind of Christ. Some feel unsettled by the idea of mourning for those who we have lost, but it’s ok to acknowledge the loss of our loved ones. We remember where those who have died and where they used to sit during services, their empty seats are a testimony to loss, but we also acknowledge that we will see them again which brings us joy. The sin that does not lead to death is the one you repent from. When we have godly sorrow for our sin and repent, that sin no longer has power over us or our relationship with God. The story of Noah and his descendants is a profound reminder of humanity’s shared origin and divine purpose. From Noah’s vineyard to the division of nations, these narratives challenge us to reflect on our choices and align our lives with God’s will. Whether through Shem’s lineage leading to the Messiah, the lessons of moderation and stewardship, or the call to unity despite our differences, Noah’s legacy speaks to the heart of human identity. It’s a call to embrace the Creator, reject distractions that lead us astray, and strive for a life marked by faith, repentance, and eternal hope in God’s promises. Summary: Tammy…
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1 ‘Image of God’ and sanctity of life: Noah’s enduring lessons for the world (Genesis 8–9) 1:28:44
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5 ways the Ark and its exit represents the Kingdom of God Heaven’s command to Noach (Noah) to leave the Tevah (Ark) (Genesis 8:15–19) foreshadows the movement from the safety and refuge of the Kingdom of God in the Messiah to the outworking of God’s restorative plan for the world, where humanity is called to participate now in the renewal and transformation of creation. 1. The Ark as a symbol of the kingdom of God and the Messiah: The Ark provided a place of safety and refuge during the Flood, just as the kingdom of God and the Messiah offer protection and salvation. 2. Exiting the Ark: The exit from the Ark symbolizes humanity’s transition from the protection of the Ark to the restoration and renewal that awaits them in the world outside. This mirrors the transition from the protection of the kingdom to the restoration and fulfillment of God’s purposes for humanity. 3. The Eighth Day and new beginnings: The Feast of Tabernacles (Sukkot, with its eighth-day celebration including the capstone of Shemini Atzeret (Convocation of the Eighth Day), represents a new beginning, marking the end of judgment and the start of God’s dwelling with mankind. This aligns with the Ark’s exit and the transition from protection to restoration. 4. The significance of the number 8: The number 7 in the Bible (שֶׁבַע sheva in Hebrew) is associated with completion (seventh day of creation) and oaths (שְׁבוּעָה shevu’ah ). The number 8 (שְׁמֹנֶה shemoneh ) is associated with new beginnings (7 + 1 = 8, i.e., going beyond completion), and potentially seen in “fatness” used in Gen. 27:28, 39 via a Hebrew verb with the same spelling (שׁמן). That meaning for the number 8 underscores the idea of the Ark’s exit as a pivotal moment in the transition from the old to the new, from protection to restoration. 5. The command to “swarm” the earth: The instruction to “breed abundantly” (Genesis 8:17; translated from שָׁרַץ sharatz , “to teem, swarm” 1 ) the earth after exiting the Ark reflects the mandate to fill and subdue the earth, a key aspect of the restoration and fulfillment of God’s purposes for humanity. Exiting the Ark and Its Symbolism The exit of Noah, his family and all of the animals from the Ark after the Flood represents their exit from the protection of God, akin to a baby leaving the womb and entering into a new world. The Ark represents safety during the flood, and its exit symbolizes humanity’s transition from protection to restoration. This is the theme picked up by the authors of the New Testament who considered Noah’s ark a representation of the Messianic Kingdom. The Apostle Peter emphasizes this in 1 Peter 3:18-20. The eighth day of the Feast of Tabernacles is highlighted as a new beginning, marking the end of judgment and the start of God’s dwelling with mankind. One of the things we celebrate on the Shemini Atzeret, or the Eighth Day, is the new beginning that comes after Sukkot. The number eight is significant in biblical patterns, symbolizing completion and oaths, emphasizing the importance of fulfilling promises. The order of the Fall Feasts teach us the pattern of the restoration of the world. The Feast of Trumpets is the warning, the wake up call to the coming judgement of God. Yom Kippur is the judgement seat of the world when God judges all of mankind according to their deeds and their fruit. Sukkot is the celebration of God living with His people. The Eight Day is the celebration of the new beginning as God has fulfilled His promise to mankind to restore to humanity what Adam and Eve gave up. The significance of the Hebrew word sheva (“seven” and “to make an oath”) and shavu’ah (“oath”) and its connection to the number seven. The “bonus” celebration after the seven days of Sukkot (Tabernacles) is the Eighth Day, Shemini Atzeret. From its name and descriptions from prophetic books in the Hebrew and Greek books of the Bible see gather from this mysterious celebration that it is a reminder of a promised new beginning, symbolizing the dwelling place of God with mankind forever. The Importance of Oaths and Promises God takes His vows and oaths very seriously and He expects us to do the same. This is why Yeshua actually discourages us from making oaths and vows flippantly. He said that if we have any doubt that we won’t bring something to completion, He warns us in Matthew 5:37 to “Let your Yes be Yes and your No be No,” or as as the song goes, “Don’t Let Your Mouth Write a Check That You Can’t Cash.” So that is with an oath, a promise that if you cannot see it through to completion, you had better not even make an oath at all. We often hear the phrase, “A man’s word is his bond.” In construction and certain other industries, this idea is taken literally through the requirement of being “bonded.” Bonding companies serve as a guarantee that if a construction company fails to deliver on its promises, the bonding company steps in to ensure the project is completed. One way or another, they ensure the work gets done and brought to completion. We focus so much on the Death of Messiah that we don’t give enough emphasis on the Resurrection and Ascension of Yeshua. God’s oath is His bond and if we use His name in making an oath, we must follow through with it. Humanity’s Role Post-Flood Noah and his family were saved through the deluge and they must leave the familiarity and safety of the Ark, and it is the same with us. God has saved us from the Evil One and then He releases us into the safety of the new world, to enter His rest. Noah’s family and all the creatures who left the Ark were commanded by God to not only leave the ark but also to repopulate and swarm over the earth. The exit from the Ark parallels to Israel’s journey from Egypt, emphasizing the ultimate destination of entering the LORD’s rest (the Promised Land). The problems started short thereafter because Noah’s descendants did not want to spread out and take over the earth. They were more comfortable together and “mighty hunters” such as Nimrod were able to exercise undue control over the people. The Lord actually has to miraculously confuse the languages, to get people to separate from each other and to swarm the earth, as He had originally commanded. When Israel came into the land after the Exodus, they did not swarm over the Promised Land. Instead, they allowed the Philistines to gain a foothold in the Land and colonize part of the Promised Land and they were a thorn in the side of the Israelites until the Babylonian exile. God told the people of Israel that wherever their feet would tread, they would own but they did not have faith to swarm across their land, instead preferring the convenience of congregating rather than establishing new frontiers. At the Tower of Babel, God had to compel the people to scatter. Similarly, the ten northern tribes of Israel were forced by God to disperse because they failed to preserve their unique culture, choosing instead to adopt the ways of the surrounding pagan nations. As a result, God allowed them to be taken into exile, where they quickly lost their identity and were assimilated into other nations. Modern historians, archaeologists and anthropologists have been sleuthing to various degrees of accuracy to find where all these people went. The Legacy of the Kingdom of God They did not keep the legacy, although God knew who they were. This is the theme of Romans chapter one, which says in part: “And just as they did not see fit to acknowledge God any longer, God gave them over to a depraved mind, to do those things which are not proper, being filled with all unrighteousness, wickedness, greed, evil; full of envy, murder, strife, deceit, malice; they are gossips, slanderers, haters of God, insolent, arrogant, boastful, inventors of evil, disobedient to parents, without understanding, untrustworthy, unloving, unmerciful; and although they know the ordinance of God, that those who practice such things are worthy of death, they not only do the same, but also give hearty approval to those who practice them.” (Romans 1:28-32 NAS95) They did not treat the knowledge of God as something to be preserved, protected, and passed down through generations. As a result, they became indistinguishable from the surrounding nations. While genetic research might reveal traces of their lineage, what significance does that hold in terms of the legacy of God’s kingdom? Many people are genetically connected to Abraham without any awareness of it, yet as John the Baptist reminds us, God can raise descendants of Abraham from stones. A genetic link to Abraham is meaningless without a faithful relationship with Abraham’s God. Your DNA cannot save you—only trusting in God, listening to Him, and remaining faithful to the covenant will bring the blessings promised in it. Paul elaborates on this point through his discussion of the Olive Tree in Romans 9-11 with its natural olive branches and its wild branches. For those who are naturally on the tree that don’t want to stay on the tree, will be cut off and those who are not naturally on the tree but want to be connected will be grafted in. At a recent wine conference, a major topic of discussion was the oversupply of certain grape varieties like Zinfandel, Cabernet Sauvignon, and Pinot Noir, which are sitting unsold on the vine. The issue lies in low demand and prices that don’t cover farming costs. For example, Napa Valley Cabernet Sauvignon costs growers $5,000–$10,000 per ton to produce, but the current market price without contracts is only $2,500 per ton—a sharp drop from $10,000 per ton just two years ago. As a result, many growers are considering grafting over their vineyards to produce more in-demand varieties like Chardonnay and Sauvignon Blanc, rather than ripping up the existing vines to replant new varietals. Regardless of whether they graft the more popular varieties onto existing stock or rip out the existing stock and plant the more popular varietals from scratch, this is a lengthy and costly process, taking years to transition and bearing the risk that market trends could change again during that time. This uncertainty leaves grape growers facing tough decisions about adapting to shifting consumer preferences. Bringing this analogy from horticulture into the spiritual realm: if you are not bearing fruit—or if the fruit you produce is not meaningful or in demand—you might be pruned from the vine. The Master may decide it’s time to graft someone new in your place. Similarly, just as grape brokers and winemakers are cautious about hasty decisions, we should reflect on the spiritual lesson here. Producing fruit that lacks purpose or alignment with God’s will is like offering something no one wants. The Global Impact of the Flood The significance of the Hebrew word כָּל kol (“all,” “every,” “whole”) in the context of the Flood, emphasizing that it refers to everything on the planet. Some contend from other uses of the word in the Bible that it can be hyperbole (Genesis 41:57; Exodus 9:25, 10:15; Deuteronomy 2:25; 1Kings 10:24), so the Flood could have been local and not global. 0 Yet since ‘all’ is known to be used in a relative sense, the writer removes all possible ambiguity by adding the phrase ‘under all [ kol ] the heavens’. A double ‘all’ ( kol ) cannot allow for so relative a sense. It almost constitutes a Hebrew superlative. 0 In the account of the Flood and the Ark, we are told that the waters covered the entire earth, the mountains were completely covered, the valleys were completely covered. There was no dry land as far as the eye could see. Modern scholars dismissed the Flood narrative in the Bible as divine hyperbole. They don’t believe that the Flood encompassed the entire Earth. There are many different accounts of the Flood as well as different accounts of what happened after the Flood, but what we read in the Bible and the covenant that God made with Noah and everything that came out of the ark is a parallel to what God said when they entered the ark. The Flood didn’t just happen to the people who were in the Ark but it affected everyone and everything on the planet and we have permanent consequences of that event. If the Flood was just a local or regional event in Mesopotamia, then why do the Chinese, Aboriginal Australians, African tribes and Native Americans have Flood narratives that correspond to the story in Genesis? We also see evidence of turbulent geological change and massive damage all over the earth, not just in Mesopotamia. This upheaval is evident in places like the Grand Canyon, where layers of soil, plant life, and sediment are stacked like pancakes, stretching across hundreds of miles. Remarkably, the same distinct layers of dirt and sediment can be traced consistently over vast distances, highlighting the immense scale of the Flood that shaped them. The Significance of the Altar and Offering Just as the Flood encompassed the entire world, so will the final judgment. When the Son of Man returns, there will be no need for a text message or an emergency alert to announce it. The entire planet will witness it simultaneously, unmistakably, and in real time. “Then Noah built an altar to the LORD, and took of every clean animal and of every clean bird and offered burnt offerings on the altar. The LORD smelled the soothing aroma ; and the LORD said to Himself, “I will never again curse the ground on account of man, for the intent of man’s heart is evil from his youth; and I will never again destroy every living thing, as I have done.” (Genesis 8:20-21 NAS95) The phrase “soothing aroma” appears in Leviticus to describe how God views the burning sacrifices. If you’ve ever smelled burnt hair or flesh, you know it’s far from pleasant. This indicates that the term isn’t about a literal aesthetic or physical scent but is communicating something deeper—something spiritual or symbolic. When God instructed Noah to prepare for the Flood, He told him to bring multiple pairs of sacrificial animals but only one pair of non-sacrificial animals onto the ark. God didn’t require Noah to save every species and subspecies; instead, He preserved animal life at the “kind” level. After the Flood, Noah offered one of each sacrificial animal to God, leaving plenty of mating pairs to repopulate the earth. This approach ensured the continuity of life without the need to include every variation of creature on the ark. God’s primary desire wasn’t the sacrifices themselves but the communion they represented with Noah. When God saw Noah’s sacrifice, His heart was moved, and He made the promise never to destroy the earth in the same way again. The true significance of a sacrifice, whether an animal offering, grain offering or a drink offering lies in the intention of the one offering it. Just as God remembered Noah while he was on the Ark, now Noah remembers God after leaving the Ark, expressing gratitude and reverence through his offering. The Role of the Yetzer Hara and Yetzer Hatov When God says, “intent of man’s heart is evil from his youth,” He is simply stating the reality that started with the events of Gen. 3. We have to fight the evil inclination from the moment we are born. We live with this tension between the yetzer ha-ra (evil inclination) and yetzer ha-tov (good inclination), with humanity’s inclinations being towards the raw and bad. We have to take captive our selfish and evil thoughts and submit them to Messiah Yeshua with the Golden Rule. “You shall not take vengeance, nor bear any grudge against the sons of your people, but you shall love your neighbor as yourself; I am the LORD.” (Leviticus 19:18 NAS95) Yeshua commands us to you seek the good for our neighbors. And if our neighbor is headed off the path, we know we are not called to lord it over him, but gently warn them that they are headed down a bad path and encourage them to repent. Because our natural inclination is selfish and evil from the beginning, our conscience has to become educated and informed with the Scriptures. We have to give our brains a righteous filter so we can temper the evil inclination. When the computer programmers started with the machine programming that we call AI, it would brainstorm without any filter and without a filter, the thoughts that the AI were developing were completely evil, and they had to disconnect it and start putting in ethical filters. The New Atheist movement provides a clear example of this dynamic. They have benefited from the remnants of the Christian foundations of European culture, but now that they’ve pushed Christianity out of the public sphere—schools, government, and public spaces—they’ve begun to recognize a problem. They aren’t pleased that once-sacred cathedrals are now yoga studios, or that former parish churches have been converted into restaurants. The guardrails Christianity provided were taken for granted, and now, as those very guardrails are gone, the atheists find themselves dissatisfied with the culture they’ve helped create, one that no longer offers the structure and values they once overlooked. The Noahide Covenant and Its Implications “And God blessed Noah and his sons and said to them, “Be fruitful and multiply, and fill the earth. The fear of you and the terror of you will be on every beast of the earth and on every bird of the sky; with everything that creeps on the ground, and all the fish of the sea, into your hand they are given. Every moving thing that is alive shall be food for you; I give all to you, as I gave the green plant.” (Genesis 9:1-3 NAS95) Was the philosopher Malthus correct? Did God really command us to “Be fruitful and multiply until we get up to a certain limit, and then we have to do reduce the excess population by whatever means necessary? Is there such a thing as “overpopulation”? Are we running out of land for people to live on? I don’t think so. There are large parts of the earth that are emptiness. There are vast, empty places on the earth, and over time, people tend to congregate together in the more favorable areas. This isn’t inherently bad—families gather, and societies come together to accomplish collective goals. But what happens when the evil inclination, the yetzer hara , isn’t kept in check? When we don’t address our negative desires, they can take over, especially when we gather in large groups. Fear begins to spread—fear of our neighbors, fear for our safety. We can see this happening today in many cities where the pullback of law enforcement has led to rising fear and disorder. As a result, there’s a call to restore law enforcement, which we might view as a necessary evil. Violence and predation, as we read in today’s passage, remind us that taking someone’s life is an attack on the image of God. The Torah provides guidance on how society should address the loss of life and the shedding of blood. We see how this unfolds in the Torah, showing us the importance of balancing justice and mercy without going to extremes. It’s a constant struggle to find the right response to violence in society while maintaining righteousness. The Fear of Mankind and Its Implications When God tells Noah, “ The fear of you and the terror of you will be on every beast of the earth and on every bird of the sky; with everything that creeps on the ground, and all the fish of the sea, into your hand they are given .” This is not just about expanding the dinner menu. God is telling Noah that from here on out, all the animals will fear humanity. A study on animals’ fear of human voices 0 published in Current Biology in 2023 about a study done by Western University in South Africa points to the historical veracity of the Noahide covenant. The researchers played recordings of voices of different animals, birds interspersed with human voices and the animals and birds, which did not have regular contact with humans, were much more likely to flee from the voice of humans than from the voices of other animals. The fear of the voices of people are indeed imprinted in the DNA of animals. ““Only you shall not eat flesh with its life, that is, its blood.” (Genesis 9:4 NAS95) This commandment is repeated in Acts 15, which emphasizes its relevance and importance. God wanted His people to be holy and separate. Many pagan cultures placed great spiritual importance on drinking blood, to connect with the animal that was killed but God warns His people not to do that. In the early Church, the new believers coming in from the Gentile communities that they would have to give up this practice to be in fellowship with the Church. God warned the Israelites repeatedly not to pick up any of the practices of the nations around them. They were not to mix His practices with the practices of the nation. They were suppose dot be distinct and separate from the nations. When they didn’t want to be separate from the nations, they ended up being absorbed into the other nations. Archaeologists in Israel have dug up small male and female idols with inscription that say that said things such as “YHWH and His ashoreth” so the archaeologists use the finding of these figurines as an excuse to claim that the Biblical account of monotheism is a lie. The Bible shows us why those figurines were in the land, it’s because the Israelites did not swarm the land and clean out these practices so they were slowly incorporated by the Israelites and caused profound spiritual confusion. Another example is the example of circumcision, the secular historians will reflect on the fact that the Egyptians practiced circumcision to dismiss the unique position that circumcision played in Israelite culture, ignoring the fact that just because the Egyptians practiced circumcision for hygiene doesn’t negate the fact that God told His people to practice circumcision as a spiritual and covenantal practice. “Surely I will require your lifeblood; from every beast I will require it. And from every man, from every man’s brother I will require the life of man. “Whoever sheds man’s blood, By man his blood shall be shed, For in the image of God He made man. “As for you, be fruitful and multiply; Populate the earth abundantly and multiply in it.” (Genesis 9:5-7 NAS95) Human beings are uniquely made in the image of God, that is our lineage. We have the ability to communicate with each other with language in all its forms. Just as God can speak, so can we. Everywhere there is language, there is evidence of a mind. Language can only exist between two minds. You have to have an encoder and a decoder. At the Tower of Babel, God created chaos when He created different languages, forcing the people to separate with those whose language they would distinguish and understand. Animals may have a rudimentary understanding of certain words but they do not have the ability to communicate with us. Whales, dolphins, crows and ravens can communicate, and even plants, and fungus have some ability to communicate with each other but it’s still not on the level of human language. Two Sides of the Promise: God’s Mercy and Humanity’s Duty “Then God spoke to Noah and to his sons with him, saying, “Now behold, I Myself do establish My covenant with you, and with your descendants after you; and with every living creature that is with you, the birds, the cattle, and every beast of the earth with you; of all that comes out of the ark, even every beast of the earth. “I establish My covenant with you; and all flesh shall never again be cut off by the water of the flood, neither shall there again be a flood to destroy the earth.” (Genesis 9:8-11 NAS95) Who are the parties to the covenant? God, Noah, Noah’s descendants and every living creature. These are all parties to this agreement in which God promises not to “cut off” living beings from the earth world wide flood. Before the Flood, the world was full of violence with little consequence but going forward, murder has profound consequences. Part of the covenant is that killing of a human life must be acknowledged and recompensed. Mankind has a duty to investigate and ascertain how a person died and not ignore homicide. With both the death penalty and abortion, we have to be intellectually honest and admit that in both cases, a human being has died and that the death of a human being is a tragedy. One of the most important lessons of this covenant is that there are two sides. God promises not to destroy humanity with a flood but the people who survived are supposed to respond by also promising not to wipe out those made in God’s image. The one who created us is the one who saved us and then took us out the other side. This is the pattern we see with Noah and this is the pattern we will witness in the last days. Summary: Tammy Footnotes Austel, Hermann J. Harris, R. Laird, Gleason L. Archer, and Bruce K. Waltke, eds. Theological Wordbook of the Old Testament . Accordance electronic edition, version 2.8. Chicago: Moody Press, 1980. ︎ Ortlund, G., “Why a Local Flood?” truthunites.org, 3 Jan 2015; video “Was Noah’s Flood Local?” youtube.com, 14 Jan 2024. Cited in Sarfati, Jonathan, “ Refuting Gavin Ortlund’s local flood compromise ,” creation.com, 24 September 2024, accessed 7 December 2024. ︎ Leupold, H.C., Exposition of Genesis 1 :301–302, 1942. Cited in Sarfati, Jonathan, “ Refuting Gavin Ortlund’s local flood compromise ,” creation.com, 24 September 2024, accessed 7 December 2024. ︎ “Animal Fear Research Confirms Genesis,” Creation 47(1) 2025, p. 11. ︎…
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1 Taming the tide of violence: The Flood as a call to return to the Righteous One (Genesis 8:1–14) 1:09:06
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The Creator, Destroyer, and Redeemer: God’s Purpose in the Flood The Flood wasn’t part of God’s original plan, but because almost all of mankind turned from the teachings of the Creator thinking and acting violently continually, God had to call upon Noah to build the ark in preparation for HIs destruction of the earth. God had to destroy the majority of the people on the earth because of the extreme evil and violence that was common place in Noah’s generation. Yeshua warns us that there will be a time where the people will be just as evil as they were in Noah’s time, when the vast majority of the people will want to go their own way, rather than God’s way. We are warned that just as in the Days of Noah, will be the Days of the LORD. The secular world, looking at the world through the eyes of evolution see our world as “red in tooth and claw” but this was not God’s plan for humanity. The Scriptures are real history and records the real testimony about the intentions and actions of the Creator of Heaven and Earth. It is because there is violence in the world that we have to have systems in place, that we call the police or the military who also have to be knowledgeable and fluent in the exercise of violence, not for their own power but to protect their families and neighbors from those who would use violence as a form of domination and tyranny. We saw this during World War 2 when a nation rose up that loved power and violence and ran over most of Europe and the nations of Europe had to respond with violence to push them back. The Creator turned Destroyer also was and is Savior and Redeemer. The promise God gave to Chavah (Eve) that from her would come the one to crush the head of the Nakhash (snake; the Adversary). When God destroyed the earth at the end of Genesis 7, the earth was in a similar state to what it was in Genesis 1. “The earth was formless and void, and darkness was over the surface of the deep, and the Spirit of God was moving over the surface of the waters.” (Genesis 1:2 NAS95) This verse is directly connected to and a direct result of what we read in Genesis 7:21-24. “All flesh that moved on the earth perished, birds and cattle and beasts and every swarming thing that swarms upon the earth, and all mankind; of all that was on the dry land, all in whose nostrils was the breath of the spirit of life, died. Thus He blotted out every living thing that was upon the face of the land, from man to animals to creeping things and to birds of the sky, and they were blotted out from the earth; and only Noah was left, together with those that were with him in the ark. The water prevailed upon the earth one hundred and fifty days.” (Genesis 7:21-24 NAS95) But God did not leave the world engulfed in the dark and formless void. After 150 days, God was ready to restore the earth. “But God remembered Noah and all the beasts and all the cattle that were with him in the ark.” (Genesis 8:1, NASB 1995) The beasts which were on the ark were the original kinds from which all the animals that are alive today. For example, the original dog kind was probably a type of wolf but since the Flood, through both natural and artificial selection, we have many different breeds of wolves and dogs all over the earth. It is the same with cats and all the other animals. That previous context is Gen 7:21–24: The Flood killed everything on land and that depended on the land for survival. Only eight people were preserved, they were in the place of salvation. The Flood covered the Earth for 150 days, but after this period, the waters began to recede to their original sources. Thus, Genesis 8:1 highlights the contrast between domination and destruction versus salvation and restoration. God created the mountains and the ocean caverns to hold all the water that had covered the earth to allow it to drain enough to reveal the dry land that would be necessary for Noah and the land animals to survive. vayyizkōr ʾᵉlōhı̂m “But God remembered…” (Genesis 8:1, NASB95) God’s remembering of Noah was not a casual recollection of something forgotten. It is memory put into action. “There are three groups of meanings: 1) for completely inward mental acts such as “remembering” or “paying attention to,” 2) for such inward mental acts accompanied by appropriate external acts, and 3) for forms of audible speaking with such meanings as “recite” or “invoke.” Cognate evidence indicates that the third group of meanings is closest to the verb’s root meaning. This range of meanings shows the same blending or overlapping between mental states and external acts seen also in other Hebrew terms (e.g. Hebrew שָׁמַע shema “to hear”).” (TWOT) When God remembered Noah, it was not merely a fond recollection, but God’s call to action on Noah’s behalf. “God’s remembrance of his covenant results in delivering his people (Ex 2:24) or in preserving them (Lev 26:44, 45). Conversely, remembering sin may be tantamount to withholding favor (Hos 7:1–2). Remembering Hezekiah’s past faithfulness resulted in healing (2 Kgs 20:3), and remembering Noah was to make the waters to subside (Gen 8:1). For God not to remember iniquity was to forgive and to withhold further judgment (Ps 79:8–9). For men also “remembering” results in action. “Remembering” may imply repentance (Ezek 6:9) or observing the commandments (Num 15:40) especially that of the Sabbath (Ex 20:8). For the ends of the earth, remembrance is repentance (Ps 22:27 [H 28]). In political relations, not remembering a treaty is to break it (Amos 1:9).” (TWOT) For us as people, when God commands us to remember, it’s not just a mental exercise—it requires action. Similarly, when God instructs us to protect something, we cannot fulfill that command unless we understand what we are protecting and why it matters. God also commanded them to remember and observe the Sabbath, using the cycle of manna to emphasize its sacred rhythm. During the six ordinary days of the week, they could collect only enough manna for that day, as any extra would spoil overnight. However, on Friday, they were permitted to gather a double portion, and the surplus miraculously remained fresh for the Sabbath. This allowed them to rest on the Sabbath, as God had commanded, without the need to gather their daily bread. Near the end of the Flood, when Noah sent out the dove to check the state of the earth, it returned with an olive branch, a symbol often associated with peace. This connection arises because the Hebrew word for peace, shalom , goes beyond the mere absence of conflict—it conveys a sense of wholeness, completeness, and rest. Did the calendar shift between the Flood and the Exodus? The Flood began on the 17th day of the second month in Noach’s 600th year (Gn 7:11). The ark rested on Ararat mountains on the first day of the seventh month of that year, and the tops of the mountains became visible on the first day of the 1oth month (Gen. 8:4-5). The ground was visible on the first day of the first month of Noach’s 601st year, and the ground was completely dry on the 27th day of the second month (Gen. 8:13-14). While we may say that we know specifically what months are referenced here, many over the centuries have wondered why the LORD had to say this specifically amid the instructions for the first Pesach (Passover): “This month shall be the beginning of months for you; it is to be the first month of the year to you.” Exodus 12:2 NASB 1995 (This month is called Aviv/Abib in Exodus 34:18.) Below are the names, established during Israel’s Babylonian exile, of the Hebrew calendar months and their approximate Gregorian equivalents: Nisan (March-April) Iyar (April-May) Sivan (May-June) Tammuz (June-July) Av (July-August) Elul (August-September) Tishrei (September-October) Cheshvan (October-November) Kislev (November-December) Tevet (December-January) Shevat (January-February) Adar (February-March) In leap years, an additional month, Adar II , is added after Adar. These months align with the lunar cycle and are adjusted periodically to remain in sync with the solar year through leap years. Several ancient calendars marked the start of the year in the fall, aligning with the agricultural cycle. 1 The Hebrew calendar is one example, where Tishrei, though it is the seventh month, is traditionally celebrated as the New Year (Rosh Hashanah) in early fall. 2 Similarly, the Babylonian calendar sometimes aligned its New Year with the autumn equinox, based on agricultural and religious considerations. The ancient Egyptian calendar, though primarily linked to the Nile’s flood cycle, also influenced later systems with autumnal markers. Yeshua, the ultimate Ark of God While it is speculation and tradition 3 that the first, second, seventh and 10th months mentioned in Genesis 6–9 were based on a fall starting time in Noach’s time, it could be interesting that the start of the Flood could have corresponded with the 17th day of the Hebrew month of Tishrei. That would place it three days into the festival of Sukkot (Tabernacles). And that might corresponded to the “midst of the feast” (John 7:14 NASB 1995) when Yeshua (Jesus) went up to the Temple to teach during one Sukkot. Bible writers and scholars often draw typological parallels between Yeshua and Noah’s ark, emphasizing Yeshua as the ultimate fulfillment of God’s plan for redemption and safety: Ark as a refuge from judgment : Just as the ark saved Noah and his family from the flood, Yeshua offers salvation from God’s ultimate judgment. The ark symbolizes God’s provision of a way to escape destruction (1Peter 3:20-21). Baptism and the Flood : Peter connects the floodwaters to baptism, which symbolizes cleansing and a new life in Yeshua. Baptism represents entering into safety through faith in Him (1Peter 3:21). Messianic deliverance : Noah’s ark prefigures Yeshua’s role as a Savior, providing a secure path to eternal life, akin to how the ark provided a way to survive physical destruction (Matthew 24:37-39). Sabbath as Resistance: A Weekly Reminder of God’s Sovereignty We live in a world that is oblivious to Who created us and where we come from, but as we keep the Shabbat and follow the Biblical feast cycle, we remind ourselves that we are in the world and not of the world and that our presence is supposed to improve the world. If we don’t actively seek to improve the world around us our inertia will cause us to inevitably assimilate into the culture around us. Living in the world but not being of the world is a delicate and often uncomfortable balance. The Pilgrim founders of the Mayflower colony were deeply committed Christians who fled England because the English monarchy and church denied them the freedom to live according to their beliefs. They were unable to practice their faith without facing harassment or persecution, prompting their quest for a new beginning. So, when they arrived in the New World, they proactively wrote the Mayflower Compact so they would have a template of the kind of community they wanted to live in and perpetuate for future generation. 400 years since the Mayflower Compact, we live in a culture that used to have a firm Christian foundation that it has rapidly given up and we now live in what one could call a post-christian culture. Those of us who live in California certainly feel this acutely as our government seems to be hell-bent on enacting laws that not only ignore God’s instruction but bluntly and completely contradicts them. We might find ourselves relating to figures like Abraham and Lot, who lived as a small minority of God-fearing individuals in a society whose actions were entirely opposed to God’s ways. Footnotes The Paian Project. “ The Ancient Athenian Calendar Explained .” Accessed December 1, 2024. Smiti Nathan. “ Ancient Calendars From Around The World .” Habits of a Traveling Archaeologist. January 17, 2024. Accessed December 1, 2024. ︎ Amit Naor. “ How Tishrei Became the First Month of the Hebrew Calendar .” The National Library of Israel. September 15, 2020. Accessed December 1, 2024. ︎…
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1 From sacred to sacrilege: ‘Sons of God,’ ‘daughters of men’ and erosion of God’s words in human traditions (Genesis 5–6; Isaiah 29–30; Matthew 23) 1:24:49
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For all who are being led by the Spirit of God, these are sons of God. Romans 8:14 NASB 1995 Overview There are all kinds of interpretations about the extremely old ages listed in the genealogy of Genesis 5 and the “sons of God” and Nephalim references in Genesis 6:1–8. But what seems most import in this passage to understand is following God’s teachings, versus claiming to follow God but not truly engaging (talking and walking) with Him to act righteously. First, why are there inconsistencies in the ages of figures like Adam and Noah, highlighting the discrepancies between the Masoretic (standard Hebrew) text and the Septuagint (300–100 B.C. Greek) translation of Genesis 5? At the same time, we see “sacred numbers” of the Bible, such as 7, 8, 12, and 40, show up in the ages of genealogy of this chapter. Some have posited that the ages show evidence of a shift in numbering systems from a 60-based counting system of Mesopotamia to a 10-based system, suggesting it may have occurred due to cultural changes in Abraham’s travel from Ur to Canaan. Some biblical interpretations like to focus on the mystery of “the sons of God” and the Nephilim in Genesis 6:1–8. Yet “sons of God” could represent individuals who abandoned God for worldly desires (Romans 8), and not necessarily literal angelic offspring. This could be shown in the lineages of Cain (Genesis 4:17–26) and Seth (Genesis 5), suggesting a struggle between good and evil. There is debate about whether the נְפִילִים Nephilim in Genesis 6:4 refers to fallen angels mating with women. An ancient Christian interpretation proposes that “came in to” (יָבֹ֜אוּ yavoʾu , from בּוֹא boʾ , H935) and “bore”/”begot” (יָלְד֖וּ yoldu , from יָלַד yalad H3205) are metaphors for demonic possession. Into the details Sacred numbers in the Bible When secular skeptics read the genealogies in Genesis 5, they often doubt the historical accuracy of the passage because the lifespans of the patriarchs seem unusually long. Since we can’t wrap our heads around these extraordinary life spans, we presume the authors are either lying or exaggerating. When people attempt to use these ages to reverse-calculate the age of the earth, they encounter problems, depending on whether they reference the Septuagint or the Masoretic Text. These issues arise due to gaps in the genealogical records and variations in how the earth’s age was calculated. These contradictory numbers frustrate people like me, who enjoy working with numbers and are curious about why they differ. But in the end, it doesn’t matter what the numbers actually are because they don’t change how I walk in obedience to God’s instructions. I can’t imagine living to be 1,000 years old, nor can I fathom anyone having their first son at the age of 180. Such things are beyond our lived experience. When something is outside of our experience, we often find it hard to believe it’s possible. Sacred numbers in different religious traditions Have you ever heard the term “sacred numbers”? Certain numbers have historical or mystical meanings, such as 7, 3, 8, 12, 40, 49, and 70. These numbers are often symbolic, representing abstract concepts like perfection, judgment, or new beginnings. For example, Genesis 1 contains numerous references to the number 7. Because of this, when we see the number 7 elsewhere in Scripture, our minds naturally return to the creation account to seek connections or deeper meanings. The most common sacred number in Sumerian culture was 60 (or 360), associated with the lunar cycle, the 360 degrees of a circle, and the 60 minutes in an hour. Mathematics was a sacred discipline to the ancient Sumerians . When Noah or his sons recorded their family’s genealogical history, it is notable that the men’s ages are multiples of 60. This intrigues me. There seems to be also a pattern in Genesis where lifespans gradually decrease between Adam and Noah, but after Noah, they drop precipitously. Scholars have proposed various theories to explain this, including disease, changes in the atmosphere, or shifts in human genetics. The Sumerians used a base-60 counting system, while the Egyptians, Canaanites, Greeks, and Romans used a base-10 system. By the time of Abraham, numerical records often reflected multiples of 10. Noah’s age and the Flood: Why did he wait so long to have kids? The genealogy in Genesis 5 was not recorded to provide a precise calculation for the earth’s age. Its purpose was to trace Noah’s lineage and document the age of each father when their next recorded son was born. For instance, Adam fathered Seth, who was not his firstborn. Seth then fathered Enosh. We are not told whether Enosh was Seth’s firstborn, and it doesn’t matter. The focus of Genesis 5 is on tracing a specific patrilineal lineage, not birth order. According to Josephus, Adam and Eve had 33 sons and 23 daughters, yet only three sons are named in the Bible, and none of the daughters are mentioned by name. Whether Josephus was correct or not is beside the point. The key takeaway is that Genesis 5 focuses solely on Seth because he is the progenitor of Noah. We often assume that the men mentioned in Genesis 5 were the eldest sons, but that is not a reasonable assumption. God frequently entrusts His work to individuals who are not firstborns, such as Moses, King David, and Joseph. The Hebrew word for genealogy in Genesis 5 (also Gen. 2:4; 6:9; 10:1, 32; 11:10, 27; 25:12-13, 19; 36:1, 9; 37:2) is תּוֹלָדוֹת toledot (H8435). It comes from the verb יָלַד yalad (H3205), translated as “begat” in the King James Version, “became the father of” in the New American Standard Bible or literally “to (produce a) child” — to have a יֶלֶד yeled (H3206, “child, son, boy, youth” 1 ). This verb is used throughout the genealogies of Genesis 5 and 11. Interesting to note is the wording used for Noach’s generation: Noah was five hundred years old, and Noah became the father of [יָלַד yalad ] Shem, Ham, and Japheth. Genesis 5:32 NASB 1995 Noah became the father of [יָלַד yalad ] three sons [בָּנִים banim , from בֵּן beyn (H1121)]: Shem, Ham, and Japheth. Genesis 6:10 NASB 1995 While yalad notes father–son relationships, especially in Genesis 5 and 11 where an age is noted for the timing of the next stated generation, beyn can refer to a father–son, grandfather–grandson or more distant relationships. 2 Why was Noah 500 years old when he had his first recorded son, while his predecessors typically began having children around 120? Perhaps it was due to personal circumstances, such as the difficulty of finding a godly wife in such a wicked culture, or perhaps it was simply divine timing. Noah was five hundred years old, and Noah became the father of Shem, Ham, and Japheth. Now it came about, when men began to multiply on the face of the land, and daughters were born to them, that the sons of God saw that the daughters of men were beautiful; and they took wives for themselves, whomever they chose. Genesis 5:32–6:2 NASB 1995 At the end of Genesis 4, we read about Adam’s grandson Enosh and his generation: To Seth, to him also a son was born; and he called his name Enosh. Then men began to call upon the name of the LORD. Genesis 4:26 NASB 1995 During Enosh’s generation, people began to call on the name of the Lord, but this marked a cultural divide. While some worshiped the Lord, others, particularly Cain’s descendants, profaned His name, leading to the widespread wickedness seen in Noah’s day. The “sons of God” described in Genesis were those in fellowship with God. Similarly, the Apostle Paul uses this term to describe followers of Messiah Yeshua. Unfortunately, in Noah’s time, many “sons of God” married outside the faith, which led them away from righteousness. This was also a time of widespread polygamy, further corrupting humanity. The replacement of spiritual connection with fleshly indulgence led to moral decline. This pattern is seen in figures like King Solomon and Jacob, whose multiple marriages caused family strife. Things became so corrupt that God referred to humanity as “flesh” and decided to destroy the earth. By Noah’s generation, he was the only righteous man capable of repopulating the world. It’s possible that Noah refrained from having children until God revealed His plans for the flood. Before that, he may have seen little purpose in starting a family. Once God shared His intentions, Noah took a wife and began having children. Isaiah 29–30 and the rebellious people In Isaiah 30:8–15, we see a similar pattern. Just as Noah warned his generation for 120 years, God told Isaiah to warn the people of his time about impending judgment. Yet, they ignored him, preferring to be flattered and hear lies. The events of the flood were not sudden. From the time God warned Noah to the flood’s arrival, about 120 years passed. The people had ample warning but ignored it. Similarly, Isaiah’s warnings were not sudden, but they caught the people off guard because they refused to listen. In both cases, the people indulged their flesh and ignored righteousness. Matthew 23 and the Pharisees In Matthew 23:1–39, Yeshua delivers His final public sermon, critiquing religious leaders who “sit in Moses’ seat” but fail to live righteously: Then Jesus spoke to the crowds and to His disciples, saying: “The scribes and the Pharisees have seated themselves in the chair of Moses; therefore all that they tell you, do and observe, but do not do according to their deeds; for they say things and do not do them.” Matthew 23:1–3 NASB 1995 The people of Noah’s time openly rejected God and His righteousness. The people in Isaiah’s day were purposefully blind and apathetic. Yeshua warned His disciples repeatedly about the actions of the Pharisees, who appear good on the outside but are corrupt on the inside. There was a lot of hypocrisy—pretending to seek righteousness while pursuing selfish desires. What is a ‘son of God’? As sons of God, we must avoid these pitfalls. We should reject living solely for the flesh, avoid apathy toward God’s commands, and steer clear of hypocrisy. True followers of God should talk to Him, pray to Him, and understand His teachings, not just blindly follow the rules. Romans 8:8–15 reminds us to be led by the Spirit of God and to act righteously. Being a son of God means not only avoiding evil but actively pursuing what is right. This dual commitment—to reject sin and embrace righteousness—sets us apart as God’s children. Summary: Tammy Footnotes Brown, Francis, S. R. Driver, and Charles A. Briggs, eds. The Brown-Driver-Briggs Hebrew and English Lexicon . Accordance electronic edition, version 4.5. Oxford: Clarendon Press, 1906. ︎ Pierce, Larry and Ken Ham. “ Who Begat Whom? ” Answers Magazine , Answers In Genesis. Accessed Nov. 19, 2024. ︎…
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1 Is religion ‘opium’ or empowerment? How Cain and Abel reveal a good God amid a world of suffering (Genesis 4; Romans 3) 1:12:18
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As we delve into the profound depths of Genesis 4, we find ourselves confronted with a tapestry of captivating imagery and profound theological truths. At the heart of this passage lies the intriguing interplay between the offerings of Cain and Abel, a narrative that serves as a gateway into the timeless struggle between good and evil. The key to unlocking this passage lies in the Hebrew verb “yashar,” which means “to gaze upon” or “to look.” When we read that “the Lord gazed upon Abel and his offering, but on Cain and his offering He did not gaze,” we are invited to ponder the significance of this divine gaze. It is as if the Lord is peering into the very depths of the human heart, discerning the intentions and motivations that lie beneath the surface. This concept of the divine gaze is further amplified by the mention of the “Panim” or “face” of the LORD, a phrase that evokes the idea of a direct, personal encounter with the Almighty. As we trace this thread back to the previous chapter, we are reminded of the Lord “walking in the garden” and the first couple’s awareness of His presence. This sets the stage for the expectation that Cain was the “seed of the woman” who would bring about a restoration of that intimate relationship, a hope that was tragically shattered by the tragic events that unfold in Genesis 4. The birth of Cain, with the mother’s declaration “I have gotten a man child with the help of the Lord,” further heightens the anticipation of this messianic figure. Yet, as the narrative unfolds, we witness the firstborn of the first couple not as the promised deliverer, but as the one who rises up and murders his own brother. This stark contrast serves as a poignant reminder that the path to redemption is often paved with brokenness and suffering. Hidden motives: What Cain and Abel’s offerings reveal about true worship The offerings of Cain and Abel become a powerful metaphor for the state of the human heart. While the focus may often be on the physical gifts presented, the true essence of the matter lies in the posture of the giver. As the prophet Jeremiah reminds us, “The Lord does not desire burnt offerings, but a contrite heart” (Jer 7:22-23). This principle is echoed throughout Scripture, from the Psalmist’s declaration, “You do not delight in sacrifice, or I would bring it; you do not take pleasure in burnt offerings” (Ps 51:16), to the prophet Isaiah’s scathing rebuke, “I hate your feasts” (Isa 1:14). The first step in approaching heaven is to bring our brokenness and to rend our hearts in repentance. We should be in anguish about our separation from God. The fear of the word is the beginning of wisdom and a significant part of that wisdom is that acknowledging that God can see us wherever we are. Heaven is never clueless about what we are doing or our motives behind what we are doing. Understanding that God will bring correction on us whenever we do wrong will prevent us from committing evil. The difference between Cain’s and Abel’s offerings might stem from their attitudes and intentions. Abel offered his lamb willingly, while Cain’s offering of produce may have been given out of obligation. Cain might have believed that his produce, which required hard labor after the fall, was more valuable, possibly feeling competitive toward Abel. In contrast, Abel focused on what would truly please God, possibly seeking divine guidance, while Cain relied on his own judgment. Additionally, an animal sacrifice demands more planning and commitment than a produce offering, as it requires selecting, slaughtering, and preparing the animal in advance. Appearance of design: Darwin’s struggle with doubt in the divine The problem of evil, a perplexing and age-old question, finds its roots in these early chapters of Genesis. How can a good and loving God allow such suffering and destruction to exist in His creation? This is the very question that troubled the great Victorian poet, Alfred Lord Tennyson, who in his poem “In Memoriam, A.H.H.” lamented the “Nature, red in tooth and claw” that seemed to contradict the notion of a benevolent Creator. Alfred Lord Tennyson was a contemporary of Charles Darwin. Darwin, who was raised in a nominally Christian environment, wrote in an 1856 letter to a friend a few years before publication of his book On the Origin of Species how he wrestled with the “brutal inefficiency of natural selection”: What a book a devil’s chaplain might write on the clumsy, wasteful, blundering, low and horribly cruel works of nature! Cited by Jerry Coyne, “Gould and God,” Nature , 2003. Darwin had no idea of the intricate details of the characteristics of the eye and the ear. Darwin’s generation did not have access to modern photography, or modern microscopes. He ignored his common sense that was telling him that he was observing intelligent design, but using his “reason” to tell him that the obvious design was not actually design. Yet, as we delve deeper into the Scriptures, we find that the problem of evil is not a mere philosophical conundrum, but a reality that has been woven into the very fabric of human existence since the fall of Adam and Eve. The “law of sin and death” (Rom 8:2) that was introduced in Genesis 3 has cast a long shadow over the world, leading to the violence and decay that we witness throughout history. A biblical response to Marxist ideas on suffering and social struggle Some atheist philosophers claim that religion in general and that based upon the Bible distracts people from suffering and convinces them not to fight against forces deemed oppressive. Religion is the sigh of the oppressed creature, the heart of a heartless world, just as it is the spirit of a spiritless situation. It is the opium of the people. Karl Marx, “Critique of Hegel’s Philosophy of Right,” 1843 One of the key principles of Hegelian socialism — and by extension, Marxism, communism, and later developments like Leninism and Maoism — is the idea that oppressive forces within society prevent people from recognizing their own oppression. These forces are constantly working to keep individuals suppressed. So, where does belief in God fit in? All these “isms” of our time insist that we are being held back and oppressed. James 1 is the antidote to the lies of Hegelian socialism, communism and Marxism, because, rather than “consider it pure joy when you face trials of many kinds…” Marxism says, to consider it evil when you face trials of many kinds. No you should recognize this is an evil and battle and fight and rage against it in all of its possible forms, even if it destroys you, because in the process, you know you, you might go down in your generation, but the next generation will will move up because of the struggle. However, the Scriptures do not leave us in despair. Rather, they offer a glimmer of hope, a promise that the suffering and brokenness of this world are not the final word. As the apostle Paul reminds us, “the sufferings of this present time are not worth comparing with the glory that is to be revealed to us” (Rom 8:18). This eternal perspective, rooted in the hope of the Messiah and the restoration of all things, is a powerful antidote to the temptation to succumb to the darkness. In the face of such profound challenges, the believer is called to a posture of wisdom and discernment. As the book of James exhorts, “If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him” (Jas 1:5). This wisdom is not merely an intellectual pursuit, but a deep-seated trust in the sovereign plan of the Almighty, even when the path ahead seems shrouded in darkness. Zion’s struggle: The delicate balance of violence and nonviolence On a personal level, we are called to turn the other cheek, but a society cannot do that. There is a delicate balance between personal pacifism and corporate vigilance in addressing oppression.The government has a duty to take care and defend the widow, the orphan and the weak. Peaceful people must use violence against the violent so as to restore peace, which is a sad truth. Those who end up being called up to be a peace officer to use violence to stop the violence, have to be careful to rein it in so they do not become the violent themselves, that they do not become just like the people they are opposing. “Turning the cheek” on a corporate level is what led Jews to suffer through many pogroms, and to be ethnically cleansed from many countries and imprisoned in ghettos. Many Jews just thought that this ill treatment was just their lot. Most of them didn’t flee, they didn’t do anything. In the early years of the Jewish battles against the Seleucids, the same attitude prevailed to the point that when the Greeks outlawed Torah observance, they decided to start fighting back but they would not fight on the Sabbath and once the Greek enemy discovered this pattern, they would wait until Shabbat to attack the rebellious Jews, because they would know well they would not do anything on Shabbat. Fortunately, the Maccabees learned from those mistakes, defended themselves and were eventually able to push back, and defeat a significantly larger army than their own. God gave favor to that, because they pushed them back and rededicated the temple. That’s why we celebrate at Hanukkah each year, that the Macabees were able to push back and defeat the Greeks who were literally hell-bent on pressuring the Jews to give up their distinct culture, heritage and worship. Society must stand up for the oppressed, the or orphan, the widow, those that are most vulnerable. Is Zionism a secular political movement rooted in cultural ties to a land, or is it a religious movement with the hand of God actively involved? In truth, it is both. The earliest Zionists were largely socialists who declared, “We willed it, and it happened.” In 1947-1948, the world witnessed Israel being formed as a nation in a single day, despite the fact that many of the movement’s leaders were atheists and communists. The establishment of Israel was significantly supported by the kibbutz system — communal settlements that exemplify communism on a small scale. Although many of those raised in this environment may not have recognized it, the founding of Israel can be seen as fulfilling God’s intention for the Jewish people to return to this land, perhaps even more than their own desire to be there. Many Jews felt a cultural bond to the land, yet others discerned a divine purpose unfolding. Surviving attacks from multiple hostile armies on all fronts, Israel’s endurance as a nation speaks to the presence of a guiding hand beyond mere human effort. Seeing beyond the horizon: Embracing God’s perspective on suffering and society There is great power that we can wield without violence when we vote for a change in leadership. There’s even greater power as we repent, pray and fast, asking God for wise leaders. The role of the “watchmen on the wall” becomes crucial in this context, as they navigate the treacherous currents of media and propaganda. In a world where the “principalities of the air” (Eph 2:2) seeks to sow seeds of division and deception, the believer must be vigilant, discerning truth from falsehood and standing firm in the wisdom that comes from above. Yet, this vigilance must be tempered with a spirit of compassion and understanding. The ability to engage in meaningful dialogue with those who hold differing views is essential. It is only through such open and honest exchange that we can begin to disarm the ideologies that seek to tear us apart and plant the seeds of truth that can bring about true transformation. As believers, we are called to plant seeds of truth and challenge false ideologies through meaningful conversations. It’s essential that we remain open-minded, engaging in respectful discussions with those who hold different perspectives. Secular society often claims that religion is merely a tool used by the powerful to lull people into ignoring the hardships and suffering around them. However, true religion does not turn a blind eye to the pain of others. In this regard, the example of Avraham and Yosef stands as a powerful testament to the ways in which God can use even the most unlikely of individuals to accomplish His purposes. Though they may not have fully understood the role they were called to play, their willingness to trust in the Lord’s leading and to persevere through the trials and tribulations that came their way serves as an inspiration to all who seek to walk the path of faith. Ultimately, the message that emerges from this study is one of hope and eternal perspective. As the apostle Paul reminds us, “the things that are seen are transient, but the things that are unseen are eternal” (2 Cor 4:18). In the face of the suffering and brokenness that permeates our world, we are called to lift our gaze beyond the temporal and to fix our eyes on the promise of the coming Kingdom, where the Suffering Servant will crush the head of the serpent (Gen 3:15) and wipe away every tear from our eyes (Rev 21:4). This is not to say that the path ahead will be easy. As the Jacobites of Scotland and countless other persecuted groups have learned, the road to redemption is often paved with sacrifice and suffering. Yet, even in the midst of such trials, we are called to consider it “pure joy” (Jas 1:2), knowing that the Lord is using these experiences to refine our character and deepen our trust in Him. In the end, the true power of this study lies in its ability to inspire us to look beyond the immediate and to embrace the eternal perspective that is so central to the biblical worldview. Whether we are facing the challenges of a broken world, navigating the treacherous waters of media and propaganda, or simply seeking to live out our faith in the midst of daily trials, the lessons we glean from these ancient texts can serve as a guiding light, illuminating the path forward and empowering us to stand firm in the face of adversity. So let us take up the mantle of the watchmen, standing vigilant and discerning, yet also compassionate and understanding. Let us embrace the wisdom that comes from above, trusting in the sovereign plan of the Almighty and fixing our eyes on the promise of the coming Kingdom. And let us never forget that, even in the darkest of times, the light of the Suffering Servant continues to shine, offering hope and redemption to all who would dare to gaze upon His face. Summary: Tammy…
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1 Discernment in a distorted world: Heaven’s guide for telling good from bad (Genesis 2–3; Ezekiel 28; Romans 5) 1:34:22
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Does the Bible’s creation account truly depict the beginning of all things or merely the writings of sun-stroked shepherds? In contrast to the mythological narratives found in other ancient cultures, the Genesis account presents a distinct perspective. Rather than a haphazard emergence of the cosmos from chaos, we see a purposeful, step-by-step unfolding of creation by the hand of a sovereign God (Genesis 1:1-2:3). God “creates” and “forms” while mankind “makes.” This the difference between God’s power of creation and mankind’s power of creation. This stark contrast challenges the prevailing notion that “things generated out of what is,” inviting us to consider a higher, more intentional origin of the universe. Genesis 2:4-3:24, with companion passages in Ezekiel 28:11-26 and Romans 5:12-21, is not only a offers a transformative understanding of the human condition and the Creator’s plan for restoration. Really just male and female? A key aspect of the creation narrative is the establishment of male and female as the intended design for humanity (Genesis 2:18-25). This is not a myriad of variations — as increasingly more advocate today — but a clear and purposeful distinction, as is “understood through what has been made” (Romans 1:20). When manufacturers reverse-engineer a product, they look to how the product works most of the time, rather than focusing on exceptions or anomalies. How much more, then, can we to discern the Creator’s original intent by looking at what is almost always the case in humanity — the binary of male and female. A unique place for a unique encounter The earth is not on the periphery of the universe but at its center. The people of the earth are God’s highest priority. So, when the children of Israel traveled through the wilderness, God’s house was not on the periphery of the camp but at its center. At the heart of the creation account lies Gan Eden (Garden of Eden), a place set apart and demarcated for a special purpose. This garden is where the Presence (literally, “face”) of Elohim would walk and commune with the first man and woman (Genesis 3:8). This intimate encounter between the Creator and His creation underscores the original intention for a harmonious relationship between Heaven and Earth. The Tabernacle and Temple: Symbols of Presence Expanding on the theme of the Creator’s presence, there are parallels between the Garden of Eden and Israel’s later Mishkan (tabernacle and temple). These sacred spaces are designed to be the dwelling place of God among His people, a tangible representation of the restored relationship (Exodus 25:8; 1Kings 8:10-11). However, the presence of God is not to be taken lightly, as evidenced by the holiness buffer and strict protocols surrounding access to these holy sites (Leviticus 16:2; Ezekiel 44:15-16). 2 trees, 1 decision At the center of the Garden of Eden stood two pivotal trees : the Tree of Life and the Tree of Knowledge of Good and Evil (Genesis 2:9). These trees represented a choice , a decision that would have far-reaching consequences — the curse of death and moral malignancy in humanity. The Tree of Life symbolized the words and wisdom of God, the source of true life, while the Tree of Knowledge represented the human desire to determine good and evil independently (Proverbs 3:18; Romans 5:12-14). Peril of underinformed knowledge The Tree of Knowledge highlights the danger of seeking to discern good and evil apart from the Creator’s guidance. Later in Israel’s history at the golden calf incident at Mount Sinai, where the Israelites sought to create their own deity, a reflection of their desire to be autonomous (Exodus 32:1-6), cloaked in the name of the One Who delivered them from the “house of bondage” (Egypt/Mitzraim). It was only because of God’s lovingkindness that He forgave them, but He had to separate from the people of Israel until they truly repented of their sin against Him. Just as after Adam and Eve sinned in the Garden, God had to separate them from His presence, when Israel sinned in the wilderness, He again had to separate from the people. Yet, Heaven longed to live in the midst of His people. This tendency to rely on our own understanding rather than submitting to the knowledge of God is a recurring theme throughout Scripture. However, just as Solomon said during his prayer of dedication, that the Temple was the Palace of the Lord but it’s not the only place where one can communicate with God and God is not limited to that one place as though humans could presume to cage Him or control Him. We are to respond to the Creator by approaching Him the way He tells us rather than trying to discover or invent our own way of approaching Him. The One Who created this planet and the heavens fashioned them “good” and made humanity “very good,” in the image and likeness of Elohim, but when Adam and Eve disobeyed Him, they rebelled against Him, and in a sense, committed adultery against Him and this idea of adultery is a common motif that God uses to explain how serious it is when we rebel against Him. Adultery divides what God unites. Choose wisely: Role of leaders and judges Building on this foundation, leaders and judges play a critical role in society. That’s why the Torah directs the people of God importance of selecting (literally, “seeing”) individuals who fear God — are men of truth — and hate dishonest gain (Exodus 18:21; Deuteronomy 1:13). These leaders were tasked with the weighty responsibility of discerning between good and evil, upholding justice, and guiding the people in the ways of the LORD. Ezekiel 28 seems to present a dual perspective — speaking both about the prince or king of Tyre as well as a figure that is described in language reminiscent of the Garden of Eden and the angelic realm. This passage highlights how even those in positions of spiritual and political leadership can become ensnared by pride, greed, and a desire for autonomy, rather than remaining faithful to their calling to serve God and His people. The passage contrasts the intended purpose of the priesthood and leadership — to be a bridge between heaven and earth, to uphold righteousness and justice — with the reality of leaders and priests becoming corrupted, turning their backs on God, and leading the people astray. This serves as a sobering warning about the importance of selecting and empowering leaders who truly fear God, uphold truth, and reject dishonest gain – as outlined in the Mosaic law. It underscores the grave responsibility that comes with positions of spiritual and political authority, and the need for constant vigilance to avoid the temptation of self-serving autonomy. The lesson from Ezekiel 28 is a call for godly leadership that remains steadfast in its allegiance to the Creator, rather than succumbing to the allure of power, wealth, and independence from divine guidance. The Messiah and the restoration of relationship between Heaven and Earth Ultimately, the Messiah is the pivotal figure in the restoration of the relationship between Heaven and Earth. Drawing from passages in Ezekiel 28 and Romans 5, he explained how the Messiah’s work would address the fundamental issue introduced in the Garden of Eden – the separation caused by the knowledge of good and evil (Romans 5:12-14). The Messiah is the embodiment of the Tree of Life, the One Who reveals God’s true knowledge of good and evil (John 1:14; 5:39-40; Jeremiah 31:31-34). Through the Messiah’s sacrifice and resurrection, the barrier of sin, transgressions and iniquities that had divided humanity from the Creator would be removed, paving the way for a renewed and unhindered relationship available only by trusting in the Messiah as the truly efficacious offering (Hebrews 10:19-22). The ‘new creation’ and the Tree of Life This dilemma set up a diverging path in humanity’s relationship with God, as both of these trees were declared “very good.” The Tree of Life is often associated with the Torah or God’s wisdom, providing guidance towards spiritual life. The Tree of Knowledge of Good and Bad, on the other hand, embodies a choice that appears wise but leads to separation from God and mortality (Proverbs 3:18; John 1:1–14). Looking ahead to the promise of “a new heavens and a new earth” in Isaiah 66, in the New Jerusalem, there will be no more Tree of Knowledge of Good and Evil — only the Tree of Life (Revelation 22:1-2). This signifies the ultimate restoration, where the knowledge of good and evil will no longer be a source of temptation and separation, but rather a means of healing and life. The high priest’s pivotal role Integral to this narrative of restoration is the role of the high priest, who served as an intermediary between the people and the Creator (Hebrews 4:14-16). The author of the book of Hebrews explained how the high priest’s duties in the tabernacle and temple, such as the annual Yom Kippur ritual, foreshadowed the Messiah’s work in reconciling humanity with the holy God (Leviticus 16:15-16, Hebrews 9:11-12). Tension between tradition and revelation Scripture cautions against prioritizing human traditions over the clear instructions and revelations of God. We have the example of the P’rushim (“separate ones,” Pharisees), who in their early formative days seeking a separation between the pagan ways that doomed Israel to exiles but later became more concerned with compliance to sectarian interpretations and regulations than with the Heaven-directed heart of the matter (Mark 7:6-9). Tradition has its place for directing spiritual discipline from generation to generation. But even good practices and regimes can become detrimental when they become the focus rather than a means to an end. The advice of Qohelet (the Preacher) for a balanced approach can seem cynical — neither being “over-religious” nor “under-religious” (Ecclesiastes 7:16-17). Yet across Scripture we glean the wisdom of seeking to align our lives with the knowledge of good and evil as revealed by the Creator. Lessons for today The creation account in Genesis , the prophetic warnings in Ezekiel , and the theological depth of Romans all converge to paint a comprehensive picture of the human condition and the Creator’s plan for restoration. The choice presented in the Garden of Eden — between the Tree of Life and the Tree of Knowledge of Good and Evil — is a choice that each of us faces daily. Will we submit to the wisdom and guidance of the Creator, or will we succumb to the temptation of autonomous knowledge and the resulting separation? This decision has profound implications for our individual lives, our communities, and the trajectory of human history. The role of leaders and judges is particularly poignant in our current sociopolitical climate and when elections approach. The need for discernment and righteous decision-making is paramount. Today, we have the rare freedom to choose our own leaders through a democratic process—a right that, for much of history and across most of the world, was unavailable. The ability for each citizen to vote for leaders and judges has only become commonplace in recent centuries. Most of the ancient absolute democracies, such as ancient Athens, the Roman Republic and the Hindu Mahajanapadas devolved into autocracy and monarchy in a few centuries because of the shortcomings of democracy. The practice of voting for our leaders is a rare privilege in human history. Yet the Torah provides a model for selecting leaders, the model Moshe’s father-in-law Yitro recommended (Ex. 18:13-27). On the one hand, democracy is not bad in and of itself yet the Torah instructs judges to not be swayed by “majority rule,” expanding on the Ninth Commandment. As we navigate the complexities of modern life, we would do well to heed the Torah’s instructions on selecting and empowering leaders who fear God, uphold truth and reject dishonest gain. Moreover, the promise of the Messiah and the new creation offers a glimmer of hope in the midst of a world still grappling with the consequences of sin and separation. The Tree of Life, which will one day be the sole source of life and healing, stands as a beacon of the ultimate restoration that the Creator has in store for His creation. We can be left with a profound sense of gratitude for the depth and richness of the Scriptures. Far from being at best mere historical accounts or at worst collections of superstitions and fables, these ancient texts continue to speak to the human experience, challenging us to align our lives with the knowledge of good and evil as revealed by the Creator. We’re reminded of the importance of submitting to God’s wisdom and guidance, rather than relying on our often underinformed understanding because we lack the million-foot-high view of time and the present condition that the Creator has. The choice presented in the Garden of Eden is one that we face daily, and the consequences of our decisions can have far-reaching implications. At the center of the Creator’s perspective is the Messiah, the Restorer of the relationship between heaven and earth. The Messiah’s work as the embodiment of the Tree of Life offers the hope of reconciliation, healing the divide caused by sin and the knowledge of good and evil. As we look forward to the promise of the new creation, where the Tree of Life will be the sole source of life and healing, we can be filled with a renewed sense of anticipation and purpose. Moreover, the lessons on the role of leaders and judges challenged us to consider the weight of responsibility that comes with selecting people for and ourselves assuming positions of authority. Best case scenario is to choose individuals who fear God, uphold truth and reject dishonest gain, because decisions made by those in leadership can have a profound impact on the well-being of a society. We can apply these insights of Scripture to own lives and spheres of influence, submitting to the Creator’s wisdom, discerning between good and evil with the guidance of the Scriptures and supporting and empowering leaders who are committed to the pursuit of righteousness and justice. The Creator’s design and purpose for humanity transcends the boundaries of time and culture. By embracing the knowledge of good and evil as revealed by God, and by placing our trust in the Messiah’s work of restoration, we can find the path to true life and the fulfillment of the Creator’s original intention for His creation.…
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