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A question for you: Does circumcision matter in the New Covenant?

What about the Levitical priesthood? Sacrifices? Paul says not to get circumcised, but then he circumcises Timothy. He says circumcision is nothing compared to keeping the commandments of God, but isn't circumcision a commandment? Who does the Bible *really* say is supposed to be circumcised?

It's very unlikely that your church has ever taught on these topics in any depth. It's very unlikely that your pastor has the first clue what the Bible actually says. You may be surprised by the answers to these questions and the significance these topics hold for us today.

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Question 220: What prayer did our Saviour ask at the last supper?

Answer:

The words Yeshua employed are not recorded, but the blessing pronounced may have been that which was customarily asked by the head of the household at all Hebrew paschal feasts. It is in these words: "Blessed art Thou, O Saviour our YHVH, King of the universe, who hast created the fruit of the vine I (Blessed art Thou, O Saviour our YHVH, King of the universe, who hast chosen us above all nations and exalted us above all peoples and hast sanctified us with Thy Commandments. Thou hast given us, O Saviour our YHVH, appointed seasons for joy, festivals and holy days for rejoicing, such as the feast of unleavened bread, the time of our liberation, for holy convocation, to commemorate our exodus from Egypt." As Yeshua gave to the Last Supper a broader spiritual significance than the Passover possessed, it is probable that He gave to the opening words of blessing a character in keeping with His High Purpose. The new Passover was not to be for the Jewish nation alone, but for the whole world.

Question 219: Were there two anointments by two different Marys, she of Bethany and Mary Magdalene?

Answer:

There have been many conflicting interpretations of the Scripture narrative concerning Mary of Bethany and the woman spoken of in Luke 7:37. The majority agree that there were two anointings, one during Yeshua' Galilean ministry (Luke 7), the other at Bethany before the last entry into Jerusalem (Matthew 26, Mark 14, John 12). There is not the slightest trace in the Scripture story of any blot on the life of Mary of Bethany. The epithet Magdalene, seems to have been chosen for the especial purpose of distinguishing the one to whom it was applied from other Marys. Mary or Maryam was a common name, which seems to have led to misunderstanding. Some of the earliest Church writers entirely reject the identification of the two Marys, although it is an error into which not a few have fallen. It is to be noted that Luke 7:37 speaks of a woman "which was a sinner," but gives no name, while Luke 10:38, 39 speaks of Mary and Martha as though neither had been named before and without any evidence of previous reference. The whole question is one concerning which no one can speak with final authority although the reasonable inference is, as we have said, that they were different individuals.

Question 218: In what kind of a body did Moses appear at the transfiguration?

Answer:

Probably the spiritual body, to which Paul refers (1 Corinthians 15:44). It is difficult for us to conceive of such a body because we are so accustomed to recognize the soul only as it manifests itself through the senses. But it would be rash to conclude that the soul is dependent on the physical senses for its powers. It may have or may acquire after the death of the body, new and perhaps superior means of communicating thought and feeling.

Question 217: What became of the nine lepers who did not return after being cleansed?

Answer:

The inference to be drawn from the Gospel narrative (Luke 17:11-19) is that the nine, being healed merely in body, were so elated and overjoyed with their newfound health that they ungratefully forgot the source of their restoration, whereas the one leper who returned, had learned the deeper lesson of Moshiach's divinity and had experienced that inner cleansing and clearness of spiritual vision which, after the first exuberant outburst was over, brought him back grateful and loving to the Saviour’s feet to pour out his thanks. The nine are not again mentioned.

Frequently asked questions and answers:

Question 216: Did Satan own the kingdoms which he offered in the temptation?

Answer:

No; Satan did not own them. But it is still true that they were in his hands to offer to Moshiach; he had usurped them. At Creation, Man was placed in the Garden of Eden as Saviour over all. "Thou hast put all things under his feet," was true of the first Adam (see Psalm 8:4-9), while it will only be carried out permanently under the second Adam. (See 1 Corinthians 15:25; Ephesians 1:22; Hebrews 2:6-9.) But when Adam listened to Satan and fell, he transferred his allegiance and through that Satan became the "prince of this world." (See John 14:30; 16:11:18:36; Luke 22:53; 2 Corinthians 4:4). The consequence of this has been that the empires of the world have been truly delineated as wild beasts. (Daniel 7:3.) It was universal empire Satan offered to Yeshua, but which He refused to take from his hand. When Satan said, "To whomsoever I will I give it" (Luke 4:6), Elohiym did not deny it, but was content to go on in the path of obedience until the time should come for the Father to give it to Him. (Matthew 11:27.) Then "the kingdoms of this world shall become the Kingdoms of our Saviour and of His Moshiach and He shall reign for ever and ever" (Revelation 11:15). The fact that "the powers that be are ordained of YHVH" Romans 13:1, does not conflict with this. YHVH did put authority in the hands of Noah, Genesis 9:6, but this has been usurped by Satan, through the willingness of man to be led by him. The fact that the devil has so much to do with the affairs of men in the world is a proof of this. On the other hand, the kingdoms and glory of the world were not his to give. He has no valid claim or right to anything in YHVH's material universe. "The earth is Elohiym's and the fullness thereof." The temptation of Moshiach in the wilderness, according to the best critical authorities was of a subjective character. That is to say, it was a mental appeal to do wrong. It was a fantasy, a deception, a sham. This is the way Satan tempts us and Moshiach was in all points tempted as we are. Satan does not need to take us up on a high mountain to show us the kingdoms of the world. He can put a mental picture before us. When we are tempted to do as he bids us and think that certain things will come to pass, we soon discover that the devil has deceived us. When he speaketh a lie he speaketh of his own, for he is a liar and the father of lies. His tempting promises of glory, greatness and prosperity are all false. Obedience to him, in the end only pierces the soul with many sorrows. He makes the thief believe that his acts will never be known. But YHVH says, "Be sure your sin will find you out." The sensualist, who gratifies his lust, in the end becomes a moral leper. Lastly, he makes the sinner believe a lie that he may be eternally ruined.

Question 215: Could Yeshua sin?

Answer:

The Church has always held that Moshiach was absolutely free from sin. This is in accordance with the explicit teachings of Scripture, which states that He was in all things "as we are, yet without sin." (Hebrews 4:15.) He is also described as the Holy One, the Just and Righteous (Acts 3:14, 22:14; 1 Peter 3:18; 1 John 2:29, 3:7). See also 1 Peter 2:21, 22; 1 Peter 1:19; 2 Corinthians 5 21 and other passages. One of the earliest of Church councils (A.D. 451) formulated the doctrine of His sinless-ness thus: "Truly man, with a rational soul and body, with like essence with us as to His manhood and in all things like us, with sin excepted" and this has remained unchanged as the accepted Christian-logical doctrine of the Church. Whether He could not sin has been much discussed. Doubtless He could have yielded; but the fact remains that He did not yield to temptation and continued to the end an example of perfect purity and sinless-ness - the condition of man before his fall.

Question 214: Was Yeshua really tempted as we are?

Answer:

Unquestionably He submitted to all the liabilities of the human condition; we are told expressly that he "was in all things as we are." The appeal of the tempter was to His ambition and the purpose, as some commentators conclude, was to excite in His mind the desire for worldly power and dominion. Even His own followers had cherished visions of an earthly Kingdom. The question whether He could by any possibility have yielded has often been asked, but it is one that must remain unanswered. To say that it was impossible would imply that He was not wholly subject to human conditions and temptations; while to admit its possibility would make Him less than divine. The incident shows to us that while the vision of sudden power may have been alluring, it could not move Him from the fixed and beneficent purpose of His great mission, which was to establish His Kingdom in the hearts of men by love and sacrifice and by the example of His perfect humanity. Contrasted with such a Kingdom, all the glory of worldly pomp and power are trivial, transient and unsatisfying.