Questioning a core belief might be a sensitive subject for some, so only read on if you are open to discussion:
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My thinking on Deut 32:8-9 has brought up another separate question which I hope someone can help with.

In Genesis 1 and 2 we see that Elyon (El) created the heavens and earth. We see a distinction between El and YHWH at least up to Deut 32:8-9 as it states that El divided the nations between His sons and YHWH's portion was Jacob. Those verses would make little sense if El kept a portion for Himself as one can't inherit from oneself as it would make El a son of El according to the second half of the passage. 🤔

If I read these verses for what it says then El is the Most High and YHWH one of His sons.

Another example is that Melchizedek was the high priest of El (Genesis 14:18–20) and not of YHWH. (We have to read into this passage to say that El is a title and therefore this is referring to YHWH.)

In my understanding there is at least up to Deut 32 still a distinction made between El and YHWH. Then over time we see El becoming a title (Host High) and YHWH becoming the name of who the Bible says is the Most High.

YHWH therefore is recognized as the national god of Israel and is very often referred to as the 'god of Israel' and then over time becomes the universal god as El is written out of the picture and YHWH "owns" the deeds of El.

Subsequently, all Bible believers currently accept YHWH as the creator of the heavens and earth and then try to make sense of what Deut 32 says in light of this belief.

I can't figure out at what point in time and Scripture is there a definitive "merger" of El and YHWH as it looks more like a subtle change that goes unnoticed as in modern translations the languages hide this distinction by just saying Lord or something similar.

Do you maybe know when this change over takes place or am I totally missing something here from a biblical perspective?

#elyon #yhwh #sonsofgod

Thought for Today: Tuesday August 19

World war 1, was called “the war to end all wars,” but it wasn’t. When people shoot and fight each other or not, there is “warfare” in homes: warfare between husband and wife: between neighbours: between boss and employee. In these cases, it sounds almost simplistic to say we need to turn to YHVH – but that is the only lasting solution! Only He can subdue the violence and anger that rage within us, and replace it with Peace and Love. Whatever wars rage in your life, lay them at the foot of the cross and ask Yeshua to give you, His Peace.

BGMCTV this week's parasha part 1 https://rumble.com/v6xppb0-bgm....ctv-p097-parash-47-r

From our study of James 3:13-18 a few weeks ago:

Wisdom doesn't come from isolation and philosophy. It comes from interacting with the world, meditating on the Word of God, and living out his commandments.

https://tube.ttn.place/v/YYMdCL

 

tube.ttn.place

James 3:13-18 - Who among you is wise and understanding?

⁣Wisdom doesn#039;t come from isolation and philosophy. It comes from interacting with the world, meditating on the Word of God, and living out his commandments. Who is a wise man and endued with knowledge among you? l

Four Dust You Are…? | #four #dust #revelation #legend

Prophecy and Signs

Four Dust You Are…?

Scripture says, “For dust you are, and to dust you shall return.” What sort of dust might we be, and what is the expected manner of that return?

https://open.substack.com/pub/....silvertrumpetradio/p

[Hebrews 13:8] Jesus Christ is the same yesterday, today, and forever.

https://thestraightandnarrow.cfw.me/comics/984

#bible #bibleverse #bibleverseimages #biblestudy #biblestudynotes #church #christian #webcomic #webcomicseries #cartoon

 

thestraightandnarrow.cfw.me

The Straight + Narrow - WWJD? Would He eat anything unclean?

WWJD? Would He eat anything unclean?

081825 / 24th day of the 5th month 5786
WORD FOR TODAY “adding to perfection. Who do you think you are, that you do this?”: Deu 12:32 "Whatever I command you, you shall be careful to do; you shall not add to nor take away from it.

WISDOM FOR TODAY: Pro 24:29 Don't say, "I'll do to him what he did to me, I'll pay him back what his deeds deserve."

www.BGMCTV.org

PART 2

THE THEOLOGY OF BAPTISM IN PAUL’S AND PETER’S EPISTLES

Paul’s basic statement is found in Galatians 3:27, “baptized into the Moshiach.” The rite of baptism signifies union with the Moshiach. This is clarified further by Romans 6:3-8, which equates baptism with dying and rising {compare to Colossians 2:12-13}. At the same time baptism is related to a baptism of the Spirit; 1 Corinthians 12:13 connects “baptism by the One Spirit” with being “given that same Spirit.” Many see baptism as the outward confirmation of the inward “seal” by the Spirit {2 Corinthians 1:21-22; Ephesians 1:13; Ephesians 4:30}. In its relation to the present work of the Moshiach and the Spirit, baptism externalizes the outpouring of salvation here and now. However, it is also the initiatory rite signifying the believer’s entrance into the blessings of the new age {Titus 3:5}. Believers are doubly blessed. We can enjoy a redeemed life on earth as well as anticipate eternal life in heaven after we die. Under purest motives, baptism demonstrates to others that we are saved and bound for heaven. There is also a definite link between baptism and the Old Testament Covenants. The major connection is with YHVH’s Covenant with Abraham and circumcision. Paul, in Colossians 2:11-12, combines Jewish circumcision with the believer baptism as pictures of the redemptive work of the Moshiach. The debate today centres on the degree of continuity between them -- does baptism perform the same function in the New Covenant? Paul does not necessarily say this. Rather, he borrows here the Judeo-believer imagery of the “circumcision of the heart” {Deuteronomy 10:16; Deuteronomy 30:6; Jeremiah 4:4; Romans 2:28-29; Philippians 3:3}. Baptism is also related to YHVH’s Covenant with Noah in 1 Peter 3:19-21. Noah’s deliverance through the waters is considered a picture of the effects of baptism. The debate centres on the meaning of “baptism now saves you.” The answer is connected with the thrust of the ensuing clarification, “an appeal to YHVH for a clear conscience” {literally “of a good conscience” or perhaps better, “by a good conscience”}. Baptism is the seal of the Salvation Covenant, which itself has been accomplished beforehand by the act of the Moshiach and the faith decision of the individual.

BAPTISM OF THE SPIRIT

This popular phrase does not occur in the Bible. The New Testament always uses the verbal phrase “baptize [or baptized] in the Spirit.” That gives it a quality that the noun phrase cannot fully show. The phrase was coined by John the Baptist: “I baptize you with water; but He [the One Who is to come] will baptize you in the Holy Spirit and in fire” {Matthew 3:11; Luke 3:16}. Mark 1:8 and John 1:33 omit the words “and fire.” The phrase stands in contrast to and as the fulfilment of John’s water baptism. It talks of judgment, as the context in Matthew and Luke makes clear. This is familiar imagery in Jewish thought {Isaiah 4:4; Isaiah 30:27-28; Daniel 7:10}. Purification or destruction in a river of fire, by a Spirit of cleansing, comes in the fiery breath of YHVH. {“Breath” and “Spirit” are the same word in Hebrew}. The phrase also talks of mercy, since the purification cleanses. After sifting, the grain would be gathered into the barn {Matthew 3:11-12}. And, finally, the phrase talks of initiation. For example, John the Baptist talked about the expectation that the messianic age would be introduced only through suffering and tribulation {e.g., Daniel 7:19-22; Daniel 12:1; Zechariah 14:12-15}. In the book of Acts the “baptism of the Spirit” retains the significance given it by John the Baptist. Acts 2:4 fulfils the promise of Acts 1:5. The outpouring of the Spirit was seen as the mark of “the last days” {Isaiah 44:3; Ezekiel 39:29; Joel 2:28-29}. It was by being thus baptized in Spirit that the disciples began to experience the last days for themselves {Acts 2:1-7, 18}. Acts 11:17 speaks of Shavuot as the occasion when they came to believe in Yeshua Moshiach as Adonai. Similarly, the apostle Paul sees the gift of the Spirit as the beginning of the believer experience {2 Corinthians 1:22; Galatians 3:3}. Thus, “having the Spirit of the Moshiach” is the defining mark of the believer {Romans 8:9}. By being baptized in the Spirit, Cornelius and his friends received the forgiveness and salvation that Peter promised them {Acts 10:43-45; Acts 11:13-18}. “Baptized in Spirit” is there synonymous with “granted repentance unto life” {Acts 11:13-18} and “cleansed their hearts by faith” {Acts 11:18}.

BAPTISM IN THE HOLY SPIRIT

After the Resurrection, Yeshua told His disciples, “Wait for the gift My Father promised, which you have heard Me speak about. For John baptized with water, but in a few days, you will be baptized with the Holy Spirit” {Acts 1:4-5}. The Holy Spirit did indeed come upon and dwell in the disciples --- on Shavuot. With the coming of the Spirit, a new era in the relationship between YHVH and man was initiated. The church --- the mystical “Body of the Moshiach” --- was established, and YHVH’s Spirit came to live in the minds and hearts of His people {1 Corinthians 3:16}. The Fruit of the Spirit is evidence of the Spirit that dwells within the believer. Believers in the Pentecostal tradition see the baptism in the Holy Spirit as a second blessing that can occur to individuals after conversion. They tend also to expect the miraculous gifts of the Holy Spirit {particularly speaking in tongues} as a manifestation of the baptism in the Holy Spirit.

BAPTISM OF FIRE

John the Baptist coined this metaphor. John was looking for the coming of One who would “baptize with the Holy Spirit and fire” {Matthew 3:11; Luke 3:16}. The context makes clear that fire in that phrase denotes judgment. This judgment would purify the repentant {compare Isaiah 4:4; Malachi 3:2-3}. It would also destroy those who would not repent {Malachi 4:1; Matthew 3:10,12}. The prophets and prophetic writers frequently spoke of a period of tribulation and suffering necessary before the new age could come. It was called “the messianic woes,” “the birth pangs of the Moshiach,” and “a river of fire.” A parallel to John’s words is found in Isaiah 30:27-28. John the Baptist probably adopted that usage and used a metaphor drawn from his own most characteristic act {baptism}. His “baptize with fire” thus probably meant the purifying judgment that would bring in the new age as well as bring individuals into the new age. There is no further biblical reference specifically to baptism of fire. After Shavuot, John’s baptism in water is seen as fulfilled in baptism in the Spirit. But Yeshua seemed to echo the Baptist’s conviction that a fiery purification was necessary {Mark 9:49}. And He clearly picked up the Baptist’s prediction. But Yeshua referred the baptism and presumably the fire to His own death {Luke 12:49-50}. His death is understood as suffering the fiery baptism for others. That thought is matched by the apostle Paul. He said baptism into the Moshiach was a baptism into the Moshiach’s death {Romans 6:3}. John’s expectation of a baptism of fire for the repentant is most nearly fulfilled in the believer’s being united with the Moshiach in His death and sharing in His sufferings. Only in that way does one come to share fully in the Moshiach’s risen glory {Romans 6:5; Romans 8:17-23; Philippians 3:10-11}.

BAPTISM FOR THE DEAD

The meaning of this custom is uncertain. It is only referred to once in the New Testament {1 Corinthians 15:29}. Many interpretations have been offered for this verse. The important questions are the nature of the practice of baptism for the dead and whether or not the apostle Paul approved of it. Most interpretations of the phrase “baptism for the dead” fall into one of three categories.

1 -- Some see it as a metaphor. In Mark 10:38 and Luke 12:50, baptism is used as a metaphor for suffering or martyrdom. Some scholars, interpreting “baptism for the dead” as a metaphor for martyrdom, would translate it “being baptized with a view to death.”

2 -- Many prefer to read the phrase in the normal sense of being baptized on one’s own behalf.

3 -- Martin Luther thought it referred to the practice of baptizing over the tombs of the dead.

4 John Calvin believed it had to do with the believers who called for baptism because they were in danger of dying.

5 -- Others think it referred to converts who were baptized because of the testimony of the believer martyrs or departed loved ones.

6 -- The most natural meaning of the words points to a practice of baptism by proxy {acting on behalf of someone else}.

The phrase seems to indicate that certain people in Corinth would have themselves baptized as a substitute for dead people. The Corinthians may have had a magical view of baptism. That might explain why, to them, Paul belittled his ministry as a baptizer {1 Corinthians 1:14-17}. Paul compared the Corinthians’ experience with that of Israel in the wilderness {1 Corinthians 10:1-13}. He described crossing the Red Sea and gathering manna in terms clearly suggesting baptism and Adonai’s Supper. Paul reminded his readers that neither of those dramatic experiences prevented the Israelites from falling into sin. Perhaps the Corinthians regarded the believer sacraments as rites that guaranteed their salvation. If so, those who practiced baptism by proxy probably believed that the rite had some benefit for the departed. Did Paul approve of the practice of baptism for the dead? Probably not. In the particular arguments for the resurrection of the dead in 1 Corinthians 15:29-34, Paul separated himself from the practitioners of such baptism. He didn’t imply approval of the practice. Instead, Paul used baptism merely to illustrate his argument. Unless some Corinthians believed in the actual resurrection of the dead, their practice of baptizing on behalf of the dead would obviously be meaningless.

PART 1

OVERVIEW

Baptism is the public announcement of a personal experience. It is a believer’s act of obedience and a public testimony of a believer’s willingness to identify with and follow the Moshiach. Yeshua gave us His example and His command to teach us about baptism. John the Baptist baptized Yeshua in the Jordan River, leaving us an example to do the same as a public statement of our faith. Likewise, Yeshua commanded His disciples to baptize other believers (Matthew 28:19). Baptism is a picture of Moshiach’s death, burial, and resurrection. It is an outward picture of a person’s inward change. The believer leaves behind the old way of life in exchange for new life in the Moshiach. Baptism is a symbol of salvation --- not a requirement for eternal life. However, as an act of obedience, it also is not optional for believers. Baptism indicates our willingness to tell our church and the world that we are committed to the person of the Moshiach and His teachings.

THE BAPTISM OF JOHN

The term for baptism generally means, “to dip” or “immerse.” However, it represents a group of words used to signify a religious rite for ritual cleansing. In the New Testament, it became the rite of initiation into the believer community, and it was interpreted as a dying and rising with the Moshiach. John the Baptist preached a “baptism of repentance for the forgiveness of sins” (Luke 3:3). The Gospel accounts agree that John’s baptism was a baptism of repentance (Matthew 3:6-10; Mark 1:4-5; Luke 3:3-14). We recognize baptism as a picture of our redirection in life. We repent from our old way of living in sin and disobedience. We change course and get a fresh start. The origins of John’s baptism are difficult to trace. Some have claimed that his baptism modelled that practiced by those at Qumran; others have urged that his baptism modelled that practiced by Jews when initiating non-Jewish converts to Judaism. The members of the Qumran community viewed themselves as the covenant community of the last days and so dwelt in the desert, living a reclusive life and immersing themselves daily in acts of ceremonial cleansing. At the same time, they taught that internal repentance must accompany the external act, as seen in the Dead Sea Scrolls. Its sacramental nature is seen in the fact that only a full member of the community could practice it, and then only after two probationary years (Rule of the Congregation 5:6). Converts from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of the Gentile background. John’s baptism both parallels and differs with these forms of baptism. John’s baptism practice had the following results:

1 -- It was intimately connected with radical repentance, not only of the Gentile but also of the Jew.

2 -- It pointed to being prepared for the Moshiach, who would baptize with the Holy Spirit and bring the baptism of fire (Matthew 3:11).

3 -- It symbolized moral purification and so prepared the people for the coming Kingdom of YHVH (Matthew 3:2; Luke 3:7-14).

4 -- In spite of the obvious connection between John’s ceremony and the early church, it actually disappeared from Yeshua’ direct ministry.

At first, Yeshua allowed His disciples to continue the rite (John 3:22), but later He seemingly discontinued the practice (John 4:1-3), probably for the following reasons:

A -- John’s message was functional, while Yeshua’ was personal.

B -- John anticipated the coming Kingdom, while Yeshua announced the fact that the Kingdom had arrived.

C -- John’s rite was an interim practice until Yeshua’ ministry.

THE BAPTISM OF YESHUA

This marked the beginning of Yeshua’ ministry. Few scholars dispute that John the Baptist baptized Yeshua. However, the purpose and significance of Yeshua’ baptism remain controversial. John the Baptist proclaimed that the Kingdom of Heaven was at hand and that YHVH’s people should prepare for Adonai’s coming by a renewal of faith toward YHVH. For John, that meant repentance, confession of sins, and practicing righteousness. That being so, why was Yeshua baptized? If Yeshua was sinless, as the New Testament proclaims (2 Corinthians 5:21; Hebrews 4:15; 1 Peter 2:22), why did He submit to a baptism of repentance for the forgiveness of sins? The Gospels provide the answers.

THE GOSPEL OF MARK

Mark presents the baptism of Yeshua as a necessary preparation for His period of temptation and ministry. At His baptism Yeshua received the Father’s approval and the bestowal of the Holy Spirit {Mark 1:9-11}. Mark’s focus on Yeshua’ special relation to the Father, “You are My beloved Son, and I am fully pleased with You” {Mark 1:11}, brings together two important Old Testament references. Yeshua’ Moshiachship is presented in a radically new way, in which the ruling Moshiach (Psalm 2:7) is also the Suffering Servant of Adonai {Isaiah 42:1}. Popular Jewish belief expected a ruling Moshiach who would establish the Kingdom of YHVH, not a Moshiach who would suffer for the people. Mark intended to show that YHVH’s appointed time for the fulfilment of His purpose had come with Yeshua’ arrival. The statement that the heavens opened at the baptism of Yeshua {Mark 1:10} may proclaim the arrival of the “end times” {the time of fulfilment and the establishment of YHVH’s Kingdom}. The Jewish interpretation of Isaiah 64:1 at that time held that in the last days YHVH would open the heavens and come down to His people. In Jewish thought the rending of the heavens was also associated with hearing YHVH’s voice and the bestowal of YHVH’s Spirit.

THE GOSPEL OF MATTHEW

Matthew’s account of Yeshua’ baptism has more detail than Mark’s. It begins by noting John’s reluctance to baptize Yeshua {Matthew 3:14}. John was persuaded only after Yeshua explained to him that the act was “fitting for us to fulfil all righteousness” {Matthew 3:15}. Although the full meaning of those words is uncertain, they at least suggest that Yeshua’ baptism was necessary to accomplish YHVH’s will. In both the Old and New Testaments {Psalm 98:2-3; Romans 1:17} YHVH’s Righteousness is seen in His Salvation for His people. That is why the Moshiach can be called “Adonai Is Our Righteousness” {Jeremiah 23:6; compare to Isaiah 11:1-5}. Yeshua told John that His baptism was necessary to do YHVH’s will in bringing about salvation for His people. Thus, the Father’s declaration at Yeshua’ baptism is presented in the form of a public announcement. It emphasized that Yeshua was YHVH’s Anointed Servant about to begin His ministry, bringing Adonai’s Salvation.

THE GOSPEL OF LUKE

Luke passes over Yeshua’ baptism quickly, placing it alongside the baptism of others who came to John {Luke 3:21-22}. The context in Luke also sheds some light on the purpose of Yeshua’ baptism. Luke, unlike Matthew, places the genealogy of Yeshua after His baptism and just before His ministry begins. The parallel to Moses, whose genealogy occurs just before his primary work begins {Exodus 6:14-25}, seems more than coincidental. It is probably intended to illustrate Yeshua’ role in bringing deliverance {Salvation} to YHVH’s people just as Moses did in the Old Testament. At His baptism, by the descent of the Holy Spirit upon Him, Yeshua was equipped to do the mission YHVH had called Him to do. Following His temptation {Luke 4:1-13}, Yeshua entered the synagogue and declared to the people that He had been Anointed by the Spirit to proclaim good news {Luke 4:16-21}. That Spirit came at Yeshua’ baptism to anoint Him {compare to Acts 10:37-38}. In his Gospel account, Luke tried to identify Yeshua with the common people. This is seen in the birth story {with Yeshua born in a stable and visited by lowly shepherds, Luke 2:8-20} and through placing the genealogy {stressing Yeshua’ relation to all of humanity, Luke 3:38} right after the baptism. Thus, Luke saw the baptism as Yeshua’ first step in identifying Himself with those He had come to save. Only someone who was altogether like us could stand in our place as our substitute for sin’s death penalty. Yeshua identified with us in order to show His Love for us. In the Old Testament the Moshiach was always inseparable from the people He represented {see especially Jeremiah 30:21 and Ezekiel 45-46}. Although the “servant” in Isaiah is sometimes viewed corporately {Isaiah 44:1} and sometimes individually {Isaiah 53:3}, He is always viewed as the representative of the people to Adonai {Isaiah 49:5-26}, as well as the servant of Adonai. Evidently Luke, along with Mark and Matthew, was trying to show that Yeshua, as the divine representative of the people, had identified Himself with them in His baptism.

THE GOSPEL OF JOHN

The fourth Gospel does not say that Yeshua was baptized but does say that John the Baptist saw the Spirit descend upon Yeshua {John 1:32-34}. The account emphasizes that Yeshua went to John during John’s preaching and baptizing ministry; John recognized that Yeshua was the Moshiach, that YHVH’s Spirit was upon Him, and that He was the Son of YHVH. John also recognized that Yeshua, unlike himself, baptized with the Holy Spirit {John 1:29-36}. John the Baptist described Yeshua as the “Lamb of YHVH who takes away the sin of the world” {John 1:29}. The closest Old Testament parallel to that statement comes from the “servant of Adonai” passage {Isaiah 53:6-7}. It is possible that “Lamb of YHVH” could be an alternate translation of the Aramaic term “servant of YHVH.” The sense of Yeshua as the one who bears the sins of the people is obviously in view in the fourth Gospel. The Gospel writer implies that John the Baptist understood Yeshua was the Promised Representative and Deliverer of the people.

THE GOSPELS’ CONCLUSIONS

In the four Gospels it is clear that the Holy Spirit came upon Yeshua at His baptism to enable Him to do the work of YHVH. All four Gospel writers saw that Yeshua had been anointed by YHVH to accomplish His mission of bringing Salvation to the people. Those ideas provide a key to understanding why Yeshua was baptized. On that occasion at the beginning of His ministry, YHVH anointed Yeshua with the Holy Spirit to do His mediating work between YHVH and the people. At His baptism Yeshua was identified as the One who would bear the people’s sins; Yeshua was baptized to identify Himself with sinful people. Likewise, we are baptized in order to identify with Yeshua’ act of obedience. We follow His example by making a public confession of our commitment to YHVH’s will.

YESHUA’ RESURRECTION COMMAND TO BAPTIZE

In Yeshua’s final words to His disciples, we find the true basis of the church’s practice of baptism {Matthew 28:19}. As already stated, the disciples had stopped employing it, so the institution was reconstituted as an ordinance based on the death and resurrection of the Moshiach. It was no longer a forward-looking phenomenon but was now an activity centre on the gospel message and certified by the risen Moshiach. It also is an essential aspect of the discipling activity, as seen in the use of the participle “baptizing” after the main verb “make disciples.” Finally, we might note that the act signifies the entrance of the believer “into” union with {literally “into the name of”} YHVH.

BAPTISM IN THE EARLY CHURCH

Acts 2:38 shows that baptism was a sacred institution from the very beginning. This takes it back to the earliest days of the church. In the primitive church it was an important part of the salvation process {Acts 2:38, “repent and be baptized”} and was accomplished via confession and prayer “in the Name of Yeshua Moshiach” {Acts 2:38; Acts 8:16; Acts 10:48; Acts 19:5}. Probably there was a question-and-answer period in which believers confessed their faith and dedicated themselves to the Moshiach. The result was reception into and identification with the messianic community of the new covenant, signifying both forgiveness of sins {Acts 2:38; Acts 5:31; Acts 10:43; Acts 13:38; Acts 26:18} and the receipt of the Holy Spirit {Luke 3:16; Acts 2:38, 41; Acts 9:17; Acts 10:47-48; Acts 11:16-17; Acts 19:5-7}.