You shall make an altar on which to burn incense; you shall make it of acacia wood.
#exodus 30:1
The altar of incense is missing from the first description of the Tabernacle earlier in Exodus. Perhaps because the Tabernacle is patterned on Heaven and the altar is an image of our relationship with God through prayer and worship that rises up from the Earth. There is nothing higher than God's throne room.
Like the bronze altar and the Shewbread Table, the incense altar was square, possibly a reference to wholeness, like the "four corners" of the earth. It was made of a solid block of shittim wood (acacia) and then overlaid with gold.
Only one variety of incense is allowed on the altar of incense. God is very particular about how he is to be approached and worshiped. Don't mix pagan practices with the worship of YHWH. Exodus 30:9
#tetzaveh
One lamb you shall offer in the morning, and the other lamb you shall offer at twilight.
Exodus 29:39
Dawn and dusk are universally recognized as spiritually significant times, often considered to be the time of day when the barriers between the physical and spiritual worlds are thinnest. Pagan religions frequently reflect distorted images of God's true spiritual order. #tetsaveh
God so loved.... Love your enemies.... then we have
Jn 2:15
LoveG25 notG3361 theG3588 world,G2889 neitherG3366 the thingsG3588 that are inG1722 theG3588 world.G2889 IfG1437 any manG5100 loveG25 theG3588 world,G2889 theG3588 loveG26 of theG3588 FatherG3962 isG2076 notG3756 inG1722 him.G846 ......
So I think that there is a misunderstanding in how we are to love for many of us who call ourselves believers. The same Greek word used for love in God so loved in John 3:16 is the same love we are told by a different John to no love...
I think we can love. but love nothing more than we love Our God. So dont be afraid to love, just guard yourself from where love can lead you if you loose your focus.
YESHUA MOSHIACH – PART 2
The Significance of the Virgin Birth:
Some of the earliest church fathers stressed the virgin birth more than any other event in Yeshua’s life as proof of the Incarnation and that Moshiach was indeed YHVH. It was essential to their Christology; the significance of Moshiach’s divine role. Justin Martyr and Ignatius defended the virgin birth against opponents at the beginning of the second century. The virgin birth continued to be a hot topic for the next three centuries. Gnosticism was a belief that Moshiach descended directly from heaven and so He was never truly human. On the other hand, others, such as the Arians, also denied the virgin birth because they wanted to say He was never truly YHVH. They say Yeshua was [adopted] as Son of YHVH at His Baptism. The Council of Nicaea in AD 325 affirmed that Yeshua was truly YHVH and then the Council of Chalcedon in AD 451 stated that Yeshua was at the same time truly human and divine. The Apostles’ Creed from the fifth century is still often recited in modern church services. It declares, -- I believe in… Yeshua Moshiach, His only Son, our Adonai, conceived of Ruach HaKodesh, born of the Virgin Mary.
Life in Nazareth:
The years of Yeshua Moshiach’s human development are given only a few lines in the Gospels. Details are given of only one incident belonging to the period of childhood, the discussion of the 12-year-old Yeshua with the Jewish teachers in the temple -- Luke 2:41-50. This event is a pointer to one of the most Characteristic features of Yeshua’s later ministry: His display of irrefutable Wisdom in dialogue with His Jewish contemporaries. It also reveals that at an early age Yeshua was acutely aware of a divine mission. Nevertheless, Luke notes that in Yeshua’s formative years He was obedient to His parents -- 2:51. It is assumed that during thirty years at Nazareth Yeshua learned the carpenter’s trade from His earthly father Joseph and became the village carpenter after Joseph’s death. However, there is no account of this period in the Gospels. This has led many to fill in the blanks about Yeshua’s childhood. Many of these fables are recorded in what are called apocryphal gospels; writings that are steeped in tradition and not counted as the inspired Word of YHVH. Luke’s account is unembellished about the missing facts. Its remarkable reserve is a strong indication of its historical reliability.
Preparatory Events:
All four Gospels refer to a brief preparatory period before Moshiach’s public Ministry. This period focused on three important events.
The Preaching of John the Baptist:
John the Baptist appeared in the wilderness and caused an immediate stir in Judea, particularly as a result of his call to repentance and to baptism -- Matthew 3:1-6. John was like one of the Old Testament prophets, but he disclaimed any importance in his own office except as the herald of a greater person to come. His stern appearance and uncompromising moral challenge effectively prepared the way for the public appearance of Yeshua -- Luke 3:4-6. It is important to note that John the Baptist’s announcement of the imminent coming of the Kingdom -- Matthew 3:2, was the same theme with which Yeshua began His own Ministry -- 4:17. This shows that John the Baptist’s work was an integral part of the preparation for the public Ministry of Yeshua. The same may be said of the rite of baptism, although John recognized that Yeshua would add a new dimension in that He would baptize with Ruach HaKodesh and with fire -- 3:11. As the forerunner of Yeshua Moshiach, John proclaimed that the One to follow would not only be greater than he but would also come with high standards of judgment -- 3:12. The stage was therefore set in stern terms for the initial public act of Yeshua; His willingness to be baptized -- 3:13-15; Luke 3:21.
The Baptism of Yeshua:
John’s baptism was a baptism of repentance. Since Yeshua submitted to this, are we to suppose that Yeshua Himself needed to repent? If this were the case, it would mean that Yeshua had sinned. This is contrary to other evidence in the New Testament. But if Yeshua did not need to repent, what was the point of His requesting baptism at the hands of John? Yeshua had come on a mission to others and it is possible that he deliberately submitted to John’s baptism in order to show that He was prepared to take the place of others. This explanation is in line with Paul’s later understanding of the Work of Yeshua Moshiach -- 2 Corinthians 5:21. Matthew is the one Gospel that records John’s hesitation to baptize Yeshua -- Matthew 3:14-15. The most important part of the baptism of Yeshua was the Heavenly Voice, which declared pleasure in the Beloved Son -- Matthew 3:17. This announcement by YHVH was the real starting point of the public Ministry of Yeshua. It revealed that the Ministry was no accident or sudden inspiration on the part of Yeshua. He went into His work with the full approval of the Father. A further important feature is the part played by Ruach HaKodesh in this scene. The dovelike description is full of symbolic meaning -- 3:16. The activity of Ruach HaKodesh in the Ministry of Yeshua, although not emphasized in the Gospels, is nevertheless key to having a true understanding of Yeshua Moshiach.
The Temptation of Yeshua:
Yeshua’s baptism showed the nature of His mission. The temptation showed the nature of the environment in which He was to Minister -- Matthew 4:1; Luke 4:1-2. Confrontation with adverse spiritual forces characterized Yeshua’s whole Ministry. Only Matthew and Luke record details of the temptations to which Yeshua was subjected by the devil. All these temptations presented spiritual shortcuts to Yeshua’s Mission. However, Yeshua gained the victory. Both Gospels show that He accomplished this by appealing to Scripture. Yeshua leading by example shows us the proper weapon against temptation. Yeshua is also seen in this event as a genuine human who, like all other humans, was subject to temptation. The writer of the Hebrews notes that this fact qualified Yeshua to act as High Priest and to intercede on behalf of His people -- Hebrews 2:18; 4:15. He was fully YHVH and fully Man. He was like us in every way, except that He never sinned. As a result, He was the perfect, innocent sacrifice required for our sins.
The Early Ministry of Yeshua in Judea and Samaria:
Only John’s Gospel tells of the work of Yeshua in Judea following His baptism. It first describes His calling of two disciples, John and Andrew -- John 1:35-39. This event is set against the background of John the Baptist’s announcement of Yeshua as the Lamb of YHVH who was to take away the sin of the world -- 1:29. Three others soon joined these first two disciples: Peter, Philip and Nathanael -- 1:41-51. These five formed parts of the nucleus of Yeshua’s followers who came to be known as the Twelve. One feature of John’s account is the early recognition by the disciples of Yeshua as Moshiach -- 1:41, and Son of YHVH -- 1:49. Soon after Yeshua began His Ministry in Jerusalem, John relates an incident at Cana in Galilee in which water was turned into wine -- John 2:1-10. This event is important in John’s account because it is the first of the signs that he records -- 2:11. He saw Yeshua’s miracles as signs of the truth of the Gospel rather than as mere wonders. John sets two incidents at Jerusalem in this initial period. The first is the cleansing of the temple -- 2:13-16. Matthew, Mark and Luke all place this event just before Yeshua’s trial, but John places it at this early stage. The moral intention of Yeshua’s work is seen in His driving out the moneychangers who were inappropriately profiting from worshipers. This was apparently acceptable in Judaism but was unacceptable to Yeshua. The other Gospel writers imply that this authoritative act was the event that sparked the final hostility of His opponents. John tells the story for a theological reason; to him, the cleansing of the temple was a parable telling of what Yeshua had come to do. The other incident in Jerusalem is the meeting between Yeshua and Nicodemus -- 3. Nicodemus was closely associated with Judaism, yet he was also searching for truth. He was unable to understand however, the spiritual truth about being born again through the Spirit. Believers receive a new start in life; as if they had been born again. Their spiritual rebirth marks the moment they accept Yeshua Moshiach as Adonai and Saviour and receive Ruach HaKodesh. John’s story then moves from Judea to Samaria and the story of the Samaritan woman at the well -- John 4:1-42. Yeshua used her physical thirst to point to her deeper spiritual thirst. She realized that Yeshua had something to offer her that she had not previously known. As a result of this woman’s experience and testimony, many of the Samaritan people came to believe in Yeshua as the Saviour of the world -- 4:42. In this case, John appreciates the fuller significance of the Words of Yeshua by viewing them in the light of the resurrection.
YESHUA MOSHIACH – PART 1
Yeshua is the Moshiach, Saviour and founder of the Christian Church. Some know Him by a more personal Name. To all believers, He is the Adonai of their lives. Regardless of His title, Yeshua Moshiach is the most interesting figure in human history. Although He lived on earth only 33 years, He has had the greatest impact of any person who ever lived: even on those who do not believe He is YHVH’s Son. The Bible describes Yeshua Moshiach in detail: His life, His work and His teachings; in the four books called the Gospels. Each of the four Gospels has a distinctive purpose. Matthew, for instance, presents Yeshua as the long-awaited King of the Jewish people. Mark focuses more on Yeshua as the Servant of all. Luke tends to present Yeshua in a softer light, showing His amazing compassion for the poor. Finally, John describes a love relationship with Yeshua. Each author wrote about Yeshua for a different reason. They arranged the events of Yeshua’s life slightly differently. A picture of the same person from four different angles is the result. Yet all of the Gospels agree on one thing: Yeshua is the Adonai of lords and the King of kings.
The Life of Yeshua:
The following sections present the main events in what may be regarded as the chief stages in the life of Yeshua. These stages show a definite progression from Moshiach’s incarnation or entrance into the world to His dying moments on the cross. The Gospels do not read like an ordinary biography. Their story is not so much about the life of Yeshua as it is about YHVH’s story. The whole presentation of Moshiach’s life centres on the cross and His triumphant resurrection. It is YHVH’s message to humanity rather than a plain historic account of the life of Yeshua.
The Incarnation:
The major event of this initial stage was the Incarnation. Only Matthew and Luke give accounts of Yeshua’s birth. John reflects on what preceded the birth.
Yeshua’s Pre-Existence:
It may seem strange that John began his Gospel with a reference to the Word -- John 1:1, but it is in this way that he delivers to the reader an exalted view of Yeshua. John saw Yeshua as existing even before the creation of the world -- 1:2. In fact, he saw Him as having a part in the act of creation -- 1:3. Therefore, when Yeshua was born, it was both an act of Humiliation and an act of Illumination. The Light shone, but the world preferred to remain in darkness -- 1:4-5, 10. Therefore, anyone reading John’s records of the life of Yeshua would know at once, before even being introduced to the man named Yeshua that this was no ordinary man. The account of His life and teachings could not be properly understood except by acknowledging that Yeshua had always existed.
The Virgin Birth of Yeshua:
Yeshua was surrounded by controversy even from the time of His birth. The birth stories in -- Matthew 1 and Luke 1-2 say that Yeshua Moshiach was conceived of Ruach HaKodesh [the Holy Spirit] and born of the Virgin Mary. In order for Yeshua to be fully YHVH and fully man, He could not have been naturally conceived. His miraculous birth is no side note; it is central to the story of Yeshua. At the same time, many critics deny this miracle, stating that the early believers created a rumour.
The Old Testament Prophesy:
Isaiah 7:14 says that a [Virgin] shall -- conceive and bear a son… Immanuel. -- Matthew 1:22-23; expressly states that this was fulfilled in Yeshua’s birth. This passage has been greatly debated, especially since another credible translation, the Revised Standard Version, changed the King James Version [virgin] to [young woman] based on the ambiguity of the term in the original manuscripts. The Hebrew ‘Almah refers generally to a young girl who has passed puberty and thus is of marriageable age. Another Hebrew word [Bethulah] specifies a woman who is a virgin. The early translators, nevertheless, translated ‘Almah as parthenos, which denotes a virgin. The following are four popular interpretations concerning the [virgin] prophecy:
1 -- The virgin -- Isaiah 7:14 was Ahaz’s new wife and the son was Hezekiah: contemporary characters of Isaiah. But Hezekiah was nine years old when Ahaz began to reign, so this prophecy must look to the future.
2 -- She was Isaiah’s wife and the son was Maher-shalal-hash-baz. Many scholars support this interpretation because the definite article with ‘Almah seems to indicate that the woman was known to Isaiah and Ahaz. Also, -- Isaiah 7:14-16 seems to indicate that the prophecy was to be fulfilled in Isaiah’s time. The difficulty here is that Isaiah’s wife already had a son and so she could not be called a virgin, ‘Almah.
3 -- The prophecy is purely about Yeshua Moshiach. This is the traditional evangelical position, based on the Name of the Child; Immanuel, -- YHVH with us; and the reference -- Isaiah 9:6-7; Isaiah 11:1-5, which points to a divine person.
4 -- Still, there is a fourth interpretation, which says the prophecy refers to both Isaiah’s day and a future day. This view takes into account the historical fulfilment intended in -- Isaiah 7:15-16 while seeing the future as being fulfilled through the virgin birth of Yeshua, as indicated in -- Matthew 1:22-23.
The Gospel Records:
Neither Mark nor John provides an account of the birth of Moshiach; the actual event is only in Matthew and Luke. Both agree that a Virgin Mary, conceived of Ruach HaKodesh and bore a Son, Yeshua. Matthew’s account is simpler and more direct. Yeshua is called the – Moshiach -- the son of David -- Matthew 1:1, Who signals the beginning of the Kingdom of YHVH. Yeshua fulfilled Isaiah’s prophecy -- 1:22-23, and was born of a virgin -- 1:18-20. Therefore, Yeshua is [YHVH with us] now come to -- save His people from their sins -- 1:21. The scene where Joseph decides to privately divorce Mary is added to give further evidence that Yeshua was miraculously conceived. Luke told the nativity story from the perspective of Mary. The angel Gabriel visited her and announced that she would give birth to the Moshiach -- Luke 1:26-38. She conceived miraculously by Ruach HaKodesh, as was foretold by the angel Gabriel: -- Ruach HaKodesh will come upon you; therefore, the child to be born will be called Holy, the Son of YHVH -- Luke 1:35. Luke says Mary willingly surrendered to the purposes of YHVH. John simply says that the Word became flesh and dwelt among us. Matthew and Luke fill in some of the details of how this happened. Each approaches the subject from a different point of view, but the supernatural is evident in both. The coming of Yeshua is announced beforehand, through dreams to Joseph in Matthew’s account -- Matthew 1:20-21, and through an angel to Mary in Luke’s account -- Luke 1:26-33. Matthew leaves his readers in no doubt that the one to be born had a mission to accomplish; to save people from their sins -- Matthew 1:21. Luke sets his story of Yeshua’s coming in an atmosphere of great rejoicing. He includes exquisite songs, which have formed part of the church’s worship ever since -- Luke 1:46-55, 68-79. The visit of the wise men in -- Matthew 2:1-12 is significant because it links the beginning of the Gospel to its ending -- compare to 28:19-20. A similar emphasis is introduced in the angel’s announcement to the shepherds in -- Luke 2:14 and in Simeon’s song -- 2:32, where he predicts that Yeshua would be a Light for Gentiles as well as a glory for Israel. The flight into Egypt for safety -- Matthew 2:13-15 shows the contribution of a gentile nation in providing protection for a Jewish child. One feature of the birth stories in Matthew and Luke is that they are both linked to genealogies. It is difficult to harmonize these genealogies since they appear to be drawn from different sources, but the purpose in both cases is to show that Yeshua was descended from Abraham and David. The latter fact gave rise to Yeshua’s title as Son of David. Luke was the only Gospel writer who attempted to link the coming of Yeshua with events in secular history. Since he was a doctor by trade, some imagine his attention to detail shows in his writing. Although problems arise over the dating of the census of Quirinius -- Luke 2:1-2, Luke mentions it to demonstrate that the believer’s faith is a historic faith centred on a historic person.
This is the second Bishop Custom Guitars and also my first Sold. Serial #0002.
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