I was given a reed like a measuring rod and was told, "Go and measure the temple of God and the altar, and count the worshipers there. But exclude the outer court; do not measure it, because it has been given to the Gentiles. They will trample on the holy city for 42 months. (Rev 11:1-3)
In the Book of Revelations, John is given a measuring rod like a stick and instructed to "Go and measure the temple of God and the altar, and count the worshipers there" (Rev 11:1) This passage seems to pronounce the existence of the temple, but no measurements are recorded by John, although he was told to measure. This is contrasted with the angel in Revelations who used a measuring rod to measured Jerusalem (Rev 21:16) and reported its length, width, and height as 1200 stadia. The three identical measurements for the length, width, and height of Jerusalem can be seen as a picture of the unity of God.
Several explanations are offered for the lack of recorded measurements given by John. First, measuring the temple area could be symbolic of the coming judgment on the place or people. Daniel told Belshazzar, the king of the Babylon, “You have been weighed on the scales and found wanting” (Dan 5:27). If the Revelation passage is pronouncing judgment, it appears to be directed at the “temple of God, and the altar, and…the worshippers there” (Rev 11:2). Such judgment would have the objective of cleansing any contamination or false worship from the temple area and has occurred in the past to purify the temple along with the nation.
Second, measuring might be symbolic of God reclaiming His Own possession. John was told to “count the worshippers,” but to “exclude the outer court…because it has been given to the Gentiles” (Rev 11:2). In Jewish tradition, God physically placed His name on the land at the site of the temple (Deut 12:5-7) as a permanent stamp of His claim. Zechariah was once told in a vision to measure Jerusalem. “Then I looked up — and there before me was a man with a measuring line in his hand! I asked, ‘Where are you going?’ He answered me, ‘To measure Jerusalem, to find out how wide and how long it is’" (Zech 2:1-2). As in the story of Revelations, no subsequent dimensions are given. The act is symbolic of God measuring Jerusalem to take the city back as His possession “for whoever touches you (Zion)touches the apple of his eye” (Zech 2:8). John’s vision may represent a future time when the temple is either under construction or a survey is necessary to begin the construction. At that time, the LORD is making His Own survey to re-claim the temple area as His possession.
THE PROBABILITY OF A THIRD TEMPLE BEFORE THE RETURN OF JESUS
One of the questions pondered by many about the time of the end, "will a third Jewish temple be constructed before the return of Jesus Christ?” If the answer is "yes," then the timing of the return of Jesus Christ can be fixed with relative certainty once construction of the temple begins. Paul makes a strong case for a future temple when he told the Thessalonians, “the man of lawliness…the man doomed to destruction…will oppose and will exalt himself over everything that is called God or is worshiped, so that he sets himself up in God's temple, proclaiming himself to be God” (2 Thess 2:3-4). Paul’s writings specifically reference the temple and the desire of the “man doomed to destruction” to sit on the throne and proclaim himself to be God.
Jesus told His disciples, “when you see standing in the holy place 'the abomination that causes desolation,' spoken of through the prophet Daniel — let the reader understand — then let those who are in Judea flee to the mountains” (Matt 24:15-16). Daniel connected the “abomination”, referred to by Jesus, to the temple when he said, “His armed forces will rise up to desecrate the temple fortress and will abolish the daily sacrifice. Then they will set up the abomination that causes desolation” (Dan 11:31). Although the passage in Matthew may have witnessed a partial fulfillment at the destruction of the second temple, Revelations seems to speak of a future fleeing of Jews from Jerusalem in the twelfth chapter. The women (representing Israel) “fled into the desert to a place prepared for her by God, where she might be taken care of for 1,260 days” (Rev 12:6).
There is another hint given in scripture that a third temple will exist before the return of Jesus. Daniel tells us that the “horn” (Antichrist) “will speak against the Most High and oppress his saints and try to change the set times and the laws” (Dan 7:25). Changing “the laws” is a reference to the Mosaic commandments (Torah) consistent with the title given this man, “the man of lawliness” (2 Thess 2:3). The “set times” most likely refers to the “appointed times” (Lev 23:4), a term used in scripture for the times established by the LORD for celebration of the sacred assemblies (feasts). “Set times” could also include the times appointed for the offerings at the temple (Num 28). Both interpretations refer to conduct in the operation of the temple. Changing the times suggests the Antichrist is attempting to change the daily service and celebrations associated with the temple. Therefore, a temple must exist in some form.
The “appointed times” are also viewed as the times when the LORD had an appointment to meet with His people. Significant events associated with Jesus have already occurred on some of these “appointed times”. Jesus was crucified on Passover, placed in the grave on Unleavened Bread, and resurrected on Firstfruits. On Pentecost, the Holy Spirit was given. The remaining feasts of Trumpets (Rosh HaShanah), the Day of Atonement (Yom Kippur), and Tabernacles (Sukkot) await additional fulfilments associated with the second coming of Jesus and judgment of the world. By changing the “set times”, the Antichrist is attempting to change the plan of the LORD.
Scott
Sunday, July 12, 2009
Wednesday, July 8, 2009
Observations of a Sorta-Want-A-Be Kosher and Torah Observant Gentile (at least on the things I think I can do without)
After a couple of weeks of snubbing pork, here are some observations:
1. This is hard! Much harder for me, in fact, than the wilderness- wandering folks of Exodus. I am almost sure of it.
2. My lifestyle must change if I’m to be porkless. I love breakfast tacos—the sausage and egg variety. Or bacon and egg will work. Have you noticed that ALL breakfast meat is pork? I never realized that before now. I certainly am willing to substitute turkey sausage and bacon; however, Whataburger doesn’t give me that option.
3. My culture does not have room for this foolishness of God.
4. My friends treat me differently. They look out for me. They plan ahead and go out of their way to accommodate my experiment.
5. My friends treat me differently. They wonder how far I’m going to take this. Will I become a weirdo? Hmmm! Now, I wonder, “How far am I going to take this? Am I a weirdo?”
6. Regarding Sabbath, it’s easy to be Sabbath observant these days—it’s summer vacation. Will I have the drive to carry it through when my employer tests me on this resolve? Am I ready to trust God through the consequences? Will my co-workers treat me differently? Will they think I’m a weirdo?
7. I talk about it too much. I think I draw too much attention to the fact that I’m not eating pork and not working on the Sabbath. That makes everyone uncomfortable. “What can we eat around Bryan? Will he approve? Will it offend? Does Bryan think he’s better than me? Is Bryan just a weirdo?”
8. I don’t want any attention for this. I just want to do what I do while everyone else comfortably and confidently eats what they want to eat.
9. I am a weirdo. This is, of course, the whole point of the mitzvot. “Be holy, because I am holy.” For the experiment to succeed, everyone must see me as different—my culture, my friends, my co-workers, and myself.
10. This is very hard!!
1. This is hard! Much harder for me, in fact, than the wilderness- wandering folks of Exodus. I am almost sure of it.
2. My lifestyle must change if I’m to be porkless. I love breakfast tacos—the sausage and egg variety. Or bacon and egg will work. Have you noticed that ALL breakfast meat is pork? I never realized that before now. I certainly am willing to substitute turkey sausage and bacon; however, Whataburger doesn’t give me that option.
3. My culture does not have room for this foolishness of God.
4. My friends treat me differently. They look out for me. They plan ahead and go out of their way to accommodate my experiment.
5. My friends treat me differently. They wonder how far I’m going to take this. Will I become a weirdo? Hmmm! Now, I wonder, “How far am I going to take this? Am I a weirdo?”
6. Regarding Sabbath, it’s easy to be Sabbath observant these days—it’s summer vacation. Will I have the drive to carry it through when my employer tests me on this resolve? Am I ready to trust God through the consequences? Will my co-workers treat me differently? Will they think I’m a weirdo?
7. I talk about it too much. I think I draw too much attention to the fact that I’m not eating pork and not working on the Sabbath. That makes everyone uncomfortable. “What can we eat around Bryan? Will he approve? Will it offend? Does Bryan think he’s better than me? Is Bryan just a weirdo?”
8. I don’t want any attention for this. I just want to do what I do while everyone else comfortably and confidently eats what they want to eat.
9. I am a weirdo. This is, of course, the whole point of the mitzvot. “Be holy, because I am holy.” For the experiment to succeed, everyone must see me as different—my culture, my friends, my co-workers, and myself.
10. This is very hard!!
Saturday, July 4, 2009
Wisdom to the Wise
He gives wisdom to the wise (Dan 2:21)
“A noble lady asked Rabbi Yosef ben Chalafta what is meant by that which is written, ‘He gives wisdom to the wise’. It should have said, ‘to the stupid’. He said to her, ‘My daughter, if two people, one poor and one rich, should come to you to borrow money, to whom would you lend?’
She answered him, ‘To the rich man’. He said to her, ‘Why?’ She said, ‘So that if he has a loss he should have money to pay. But if a poor man has a loss, from where would he take money to pay?’
He said to her, ‘Let your ears hear what your mouth is saying. If the Holy One, Blessed be He, would have given wisdom to the stupid, they would sit in unclean places and in theaters and use it. So he gave wisdom to the wise, so that they would sit in the synagogues and the Batei Midrashos (houses for Torah study) and use it.’”
In the story of the talents (Matthew 25), the man with five talents “gained five more” and the man with two talents “gained two more”. The story reveals a truth for the present, not just the future. Both had the wisdom to use their talents and God was faithful to provide them with more talents. In the context of rabbinic story, the talents of Matthew 25 seem to represent the wisdom and a measure of the Spirit God has given each of us.
If believers are faithful to apply what the LORD has given, He is faithful to increase the measure each believer already has because, “He gives wisdom to the wise”.
“A noble lady asked Rabbi Yosef ben Chalafta what is meant by that which is written, ‘He gives wisdom to the wise’. It should have said, ‘to the stupid’. He said to her, ‘My daughter, if two people, one poor and one rich, should come to you to borrow money, to whom would you lend?’
She answered him, ‘To the rich man’. He said to her, ‘Why?’ She said, ‘So that if he has a loss he should have money to pay. But if a poor man has a loss, from where would he take money to pay?’
He said to her, ‘Let your ears hear what your mouth is saying. If the Holy One, Blessed be He, would have given wisdom to the stupid, they would sit in unclean places and in theaters and use it. So he gave wisdom to the wise, so that they would sit in the synagogues and the Batei Midrashos (houses for Torah study) and use it.’”
In the story of the talents (Matthew 25), the man with five talents “gained five more” and the man with two talents “gained two more”. The story reveals a truth for the present, not just the future. Both had the wisdom to use their talents and God was faithful to provide them with more talents. In the context of rabbinic story, the talents of Matthew 25 seem to represent the wisdom and a measure of the Spirit God has given each of us.
If believers are faithful to apply what the LORD has given, He is faithful to increase the measure each believer already has because, “He gives wisdom to the wise”.
Tuesday, June 23, 2009
Another Jew - Gentile Picture
“This is what the Sovereign LORD says: I am going to take the stick of Joseph — which is in Ephraim's hand — and of the Israelite tribes associated with him, and join it to Judah's stick, making them a single stick of wood, and they will become one in my hand.” (Ezek 37:19)
Through the prophet Ezekiel, the LORD promised a future time when He would join the stick of Ephraim to the stick of Judah and the two would become one “echad” stick, the same word used for the nature of God in the Shema (Deut 6:4). The stick of Ephraim represented the ten tribes of the northern kingdom of Israel, while the stick of Judah represented the two tribes of the southern kingdom. Other than one from the southern kingdom and one from the northern kingdom, why did the LORD select these two specific tribes?
One might initially observe that the tribe of Judah represented David and the tribe of Ephraim represented Joseph, both men after God’s own heart and prominent depictions in scripture of the Messiah. Even more significant is the connection of these two tribes to the twelve men who spied out the Promised Land. Of the twelve only two were found worthy to enter the Promised Land, Joshua and Caleb (Num 32:11-12). I did not remember, but now I will not forget that Joshua came from the tribe of Ephraim (Num 13:8), while Caleb came from the tribe of Judah (Num 13:6). It does not seem by coincidence that the LORD repeatedly chooses these two tribes in scripture to be the primary representatives of the divided kingdom (2 Chron 34:9)(Isa 7:17)(Hos 11:12).
Remember from the previous posting of Tina and the sermon of Bryan that Ephraim and Judah come to represent the two types of people in the world. While Joshua was the son of the Jewish father Num, Caleb was the son of a Gentile, Jephunneh the Kenizzite (Numb 32:12). A Jew and a Gentile would be the two only people over twenty years of age who left Egypt to enter the Promised Land. The nature of God’s justice (Psa 45:6) compels Him to offer salvation equally to both the Jew and the Gentile alike. A picture of this common salvation is found in the entry of Joshua and Caleb into the promised land and also in the unity of the two sticks.
If Joshua and Caleb represent a picture of the common salvation offered by the LORD, then the sticks of their corresponding tribes represent the unity that will come to the Jew and Gentile. This unity and purpose of God is spoken in the Greek text, which states,
Therefore, remember that formerly you who are Gentiles by birth and called "uncircumcised" by those who call themselves "the circumcision" (that done in the body by the hands of men)— remember that at that time you were separate from Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world. But now in Christ Jesus you who once were far away have been brought near through the blood of Christ. For he himself is our peace, who has made the two one and has destroyed the barrier, the dividing wall of hostility, by abolishing in his flesh the law with its commandments and regulations. His purpose was to create in himself one new man out of the two, thus making peace, and in this one body to reconcile both of them to God through the cross, by which he put to death their hostility. He came and preached peace to you who were far away and peace to those who were near. (Eph 2:11-17)
The plan of God has been to use the unique and special relationship between God and the Jewish nation to save the entire world drawing all who revere the LORD into a relationship that is one with Him. Yeshua become a “light for the Gentiles”, and He will also “restore the tribes of Jacob and bring back those of Israel who I have kept” (Isa 49:6)(Isa 42:1-7). In this prophecy, Isaiah is telling us that salvation comes to the Gentile through Yeshua and Yeshua is also the path for the Jewish people to be restored back to a relationship with the LORD, a “restoration of all things about which God spoke by the mouth of His holy prophets from ancient time” (Acts 3:21).
Through the prophet Ezekiel, the LORD promised a future time when He would join the stick of Ephraim to the stick of Judah and the two would become one “echad” stick, the same word used for the nature of God in the Shema (Deut 6:4). The stick of Ephraim represented the ten tribes of the northern kingdom of Israel, while the stick of Judah represented the two tribes of the southern kingdom. Other than one from the southern kingdom and one from the northern kingdom, why did the LORD select these two specific tribes?
One might initially observe that the tribe of Judah represented David and the tribe of Ephraim represented Joseph, both men after God’s own heart and prominent depictions in scripture of the Messiah. Even more significant is the connection of these two tribes to the twelve men who spied out the Promised Land. Of the twelve only two were found worthy to enter the Promised Land, Joshua and Caleb (Num 32:11-12). I did not remember, but now I will not forget that Joshua came from the tribe of Ephraim (Num 13:8), while Caleb came from the tribe of Judah (Num 13:6). It does not seem by coincidence that the LORD repeatedly chooses these two tribes in scripture to be the primary representatives of the divided kingdom (2 Chron 34:9)(Isa 7:17)(Hos 11:12).
Remember from the previous posting of Tina and the sermon of Bryan that Ephraim and Judah come to represent the two types of people in the world. While Joshua was the son of the Jewish father Num, Caleb was the son of a Gentile, Jephunneh the Kenizzite (Numb 32:12). A Jew and a Gentile would be the two only people over twenty years of age who left Egypt to enter the Promised Land. The nature of God’s justice (Psa 45:6) compels Him to offer salvation equally to both the Jew and the Gentile alike. A picture of this common salvation is found in the entry of Joshua and Caleb into the promised land and also in the unity of the two sticks.
If Joshua and Caleb represent a picture of the common salvation offered by the LORD, then the sticks of their corresponding tribes represent the unity that will come to the Jew and Gentile. This unity and purpose of God is spoken in the Greek text, which states,
Therefore, remember that formerly you who are Gentiles by birth and called "uncircumcised" by those who call themselves "the circumcision" (that done in the body by the hands of men)— remember that at that time you were separate from Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world. But now in Christ Jesus you who once were far away have been brought near through the blood of Christ. For he himself is our peace, who has made the two one and has destroyed the barrier, the dividing wall of hostility, by abolishing in his flesh the law with its commandments and regulations. His purpose was to create in himself one new man out of the two, thus making peace, and in this one body to reconcile both of them to God through the cross, by which he put to death their hostility. He came and preached peace to you who were far away and peace to those who were near. (Eph 2:11-17)
The plan of God has been to use the unique and special relationship between God and the Jewish nation to save the entire world drawing all who revere the LORD into a relationship that is one with Him. Yeshua become a “light for the Gentiles”, and He will also “restore the tribes of Jacob and bring back those of Israel who I have kept” (Isa 49:6)(Isa 42:1-7). In this prophecy, Isaiah is telling us that salvation comes to the Gentile through Yeshua and Yeshua is also the path for the Jewish people to be restored back to a relationship with the LORD, a “restoration of all things about which God spoke by the mouth of His holy prophets from ancient time” (Acts 3:21).
Monday, June 22, 2009
Rejection, Resurrection, and Declaration
As we have often discussed, Moses is a pattern of Yeshua.
In the wilderness Moses is rejected by three groups of people in succession. First Moses was rejected by his own family, Aaron and Miriam who said, “Has the LORD spoken only through Moses? Hasn’t he also spoken through us?” (Num 12:2). Then came the rebellion of Korah who said to Moses, “You have gone too far! The whole community is holy, every one of them, the LORD is with them. Why then do you set yourselves above the LORD’s assembly?” (Num 16:3). Finally, after the death of Korah and his followers, “the whole Israelite community grumbled against Moses and Aaron. ‘You have killed the LORD’s people,’ they said.” (Num 16:41).
Each of these examples represents the rejection of a specific role Moses performed before the people. In the first example, Moses was rejected as a prophet. “Hasn’t he also spoken through us?” Then Moses was rejected as a priest. “The whole community is holy, ever one of them.” Finally, Moses was rejected as a king over the whole community who “grumbled against Moses and Aaron”. Moses was rejected as a prophet, as a priest, and as a king, the three roles of Yeshua.
Stephen draws on these rejections of Moses as a comparison to Yeshua. “But our fathers refused to obey him. Instead, they rejected him and in their hearts turned back to Egypt…You stiff-necked people, with uncircumcised hearts and ears! You always resist the Holy Spirit. Was there ever a prophet your fathers did not persecute? They even killed those who predicted the coming of the Righteous One. And now you have betrayed and murdered him” (Acts 7:39-52).
At each rebellion against Moses, the LORD judged the people involved. Finally, the LORD determined to demonstrate the calling and authority of Moses before the people. The LORD told Moses to collect a staff from each of the twelve tribes and write the name of the tribe on the staff. “The next day Moses entered the Tent of the Testimony and saw that Aaron’s staff, which represented the house of Levi, had not only sprouted but had budded, blossomed, and produced almonds” (Num 17:8). Moses had been rejected three times and then declared to be the chosen of God by a staff that “budded, blossomed, and produced almonds”.
According to the Torah Club, the Hebrew word used for blossom is not the more common word “tzamach”, but “tzitz”, which is the same word used for the sacred plate of gold worn on the forehead of the High Priest. Since the name of God is etched on the gold plate, the sages suggested that when Aaron’s staff blossomed God’s name also appeared etched onto the wood. “The Holy One blessed be He decreed that the unspeakable name that is written on the high priest’s plate should be written on Aaron’s staff, as may be deduced from the passage, ‘It had sprouted and put forth buds and produced blossoms.” (Numbers Rabbah 18:23).
The budding of Aaron’s almond staff is often equated to the resurrection. (For this reason, Teresa believes that the almond tree may be the “tree of life” because it is associated with the resurrection of Aaron staff and is included in the design of the menorah.) By this miracle, Moses was declared to be the chosen of the LORD through the resurrection of the staff. The rod of Aaron would be kept in the Ark from that day forward “as a sign against the rebels” (Num 17:10). In fact three items were kept in the ark corresponded to the three roles of Moses and therefore Yeshua: manna (prophet), the rod that budded (priest), and the two tables of the law (king).
Yeshua is often equated in scripture to a branch (Isa 11:1)(Jer 23:5)(Zech 6:12) that was given “a name above every name” (Phil 2:9). In a like manner as Moses, Yeshua was “declared with power to be the Son of God by his resurrection from the dead” (Rom 1:4). Like Moses, before the resurrection Yeshua was rejected three times, think Peter. Rejection, resurrection, then declaration of authority. The pattern is shown by Moses and fulfilled by Yeshua.
“Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” (Phil 2:9-11).
In the wilderness Moses is rejected by three groups of people in succession. First Moses was rejected by his own family, Aaron and Miriam who said, “Has the LORD spoken only through Moses? Hasn’t he also spoken through us?” (Num 12:2). Then came the rebellion of Korah who said to Moses, “You have gone too far! The whole community is holy, every one of them, the LORD is with them. Why then do you set yourselves above the LORD’s assembly?” (Num 16:3). Finally, after the death of Korah and his followers, “the whole Israelite community grumbled against Moses and Aaron. ‘You have killed the LORD’s people,’ they said.” (Num 16:41).
Each of these examples represents the rejection of a specific role Moses performed before the people. In the first example, Moses was rejected as a prophet. “Hasn’t he also spoken through us?” Then Moses was rejected as a priest. “The whole community is holy, ever one of them.” Finally, Moses was rejected as a king over the whole community who “grumbled against Moses and Aaron”. Moses was rejected as a prophet, as a priest, and as a king, the three roles of Yeshua.
Stephen draws on these rejections of Moses as a comparison to Yeshua. “But our fathers refused to obey him. Instead, they rejected him and in their hearts turned back to Egypt…You stiff-necked people, with uncircumcised hearts and ears! You always resist the Holy Spirit. Was there ever a prophet your fathers did not persecute? They even killed those who predicted the coming of the Righteous One. And now you have betrayed and murdered him” (Acts 7:39-52).
At each rebellion against Moses, the LORD judged the people involved. Finally, the LORD determined to demonstrate the calling and authority of Moses before the people. The LORD told Moses to collect a staff from each of the twelve tribes and write the name of the tribe on the staff. “The next day Moses entered the Tent of the Testimony and saw that Aaron’s staff, which represented the house of Levi, had not only sprouted but had budded, blossomed, and produced almonds” (Num 17:8). Moses had been rejected three times and then declared to be the chosen of God by a staff that “budded, blossomed, and produced almonds”.
According to the Torah Club, the Hebrew word used for blossom is not the more common word “tzamach”, but “tzitz”, which is the same word used for the sacred plate of gold worn on the forehead of the High Priest. Since the name of God is etched on the gold plate, the sages suggested that when Aaron’s staff blossomed God’s name also appeared etched onto the wood. “The Holy One blessed be He decreed that the unspeakable name that is written on the high priest’s plate should be written on Aaron’s staff, as may be deduced from the passage, ‘It had sprouted and put forth buds and produced blossoms.” (Numbers Rabbah 18:23).
The budding of Aaron’s almond staff is often equated to the resurrection. (For this reason, Teresa believes that the almond tree may be the “tree of life” because it is associated with the resurrection of Aaron staff and is included in the design of the menorah.) By this miracle, Moses was declared to be the chosen of the LORD through the resurrection of the staff. The rod of Aaron would be kept in the Ark from that day forward “as a sign against the rebels” (Num 17:10). In fact three items were kept in the ark corresponded to the three roles of Moses and therefore Yeshua: manna (prophet), the rod that budded (priest), and the two tables of the law (king).
Yeshua is often equated in scripture to a branch (Isa 11:1)(Jer 23:5)(Zech 6:12) that was given “a name above every name” (Phil 2:9). In a like manner as Moses, Yeshua was “declared with power to be the Son of God by his resurrection from the dead” (Rom 1:4). Like Moses, before the resurrection Yeshua was rejected three times, think Peter. Rejection, resurrection, then declaration of authority. The pattern is shown by Moses and fulfilled by Yeshua.
“Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” (Phil 2:9-11).
Friday, June 19, 2009
Hebrew meaning for the word "Allah"
According to Bill Cloud, the Hebrew word that is pronounced "Allah" actually means "curse."
Thomas will be interested in knowing this because it validates his argument with his history teacher. Allah and Adonai cannot possibly be the same.
Thomas will be interested in knowing this because it validates his argument with his history teacher. Allah and Adonai cannot possibly be the same.
Thursday, June 18, 2009
How does God produce children? The same way we do.
In order for a cell to reproduce, it must have 46 chromosomes. Every cell in your body has 46 chromosomes EXCEPT the sperm and egg cells. They each have 22 autosomes and 1 sex chromosome. When the sperm and egg unite, there are 46 chromosomes in the new cell that is formed.
The Hebrew alphabet has 22 letters. The Word of God is made up of those 22 letters. The word “seed” in Hebrew is zera’. In Greek it is translated as spermata. The zera’/spermata/seed is the Word of God. The zera’ is a masculine term. Therefore, we have the 22 letters which form the Word of God and the one zera’ (the true seed) which equals 23. However, the Word of God must be received in order to produce life.
We are called the bride of the Messiah. We eagerly wait for and receive the bridegroom. But we cannot receive him without faith. The Hebrew word “enumah” means faith. It is a feminine term. As a part of the creation, we were spoken into existence. We were created when God spoke using the 22 letters. To the 22 letters we add faith, the egg if you will, and we now have 23.
When we receive Him, the 23 “chromosomes” of the seed/Word unite with the 23 “chromosomes” of the egg/faith. Together, there are now 46 chromosomes, and life is produced.
Just as the physical union of sperm and egg produces a life that carries that same seed, so the spiritual union of the Word and my life should produce more life that carries the same seed. And from whom does the seed come? From the Father…both in the physical and the spiritual. The female is the carrier of the seed. So we, as the bride of Messiah, carry the seed/the Word of God within us. It grows, and matures, and bears fruit. And within that fruit is the seed.
But as many as received Him, to them he gave power to become the sons of God. John 1:12.
How often does God use the natural or physical to illustrate and explain the spiritual? I just thought this was interesting and one of those things that makes you go, “Hmmmm.”
The Hebrew alphabet has 22 letters. The Word of God is made up of those 22 letters. The word “seed” in Hebrew is zera’. In Greek it is translated as spermata. The zera’/spermata/seed is the Word of God. The zera’ is a masculine term. Therefore, we have the 22 letters which form the Word of God and the one zera’ (the true seed) which equals 23. However, the Word of God must be received in order to produce life.
We are called the bride of the Messiah. We eagerly wait for and receive the bridegroom. But we cannot receive him without faith. The Hebrew word “enumah” means faith. It is a feminine term. As a part of the creation, we were spoken into existence. We were created when God spoke using the 22 letters. To the 22 letters we add faith, the egg if you will, and we now have 23.
When we receive Him, the 23 “chromosomes” of the seed/Word unite with the 23 “chromosomes” of the egg/faith. Together, there are now 46 chromosomes, and life is produced.
Just as the physical union of sperm and egg produces a life that carries that same seed, so the spiritual union of the Word and my life should produce more life that carries the same seed. And from whom does the seed come? From the Father…both in the physical and the spiritual. The female is the carrier of the seed. So we, as the bride of Messiah, carry the seed/the Word of God within us. It grows, and matures, and bears fruit. And within that fruit is the seed.
But as many as received Him, to them he gave power to become the sons of God. John 1:12.
How often does God use the natural or physical to illustrate and explain the spiritual? I just thought this was interesting and one of those things that makes you go, “Hmmmm.”
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