(The information below is not meant to scare you but to inform you.)
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~ Quick Note ~
I will be traveling for a week and may not be able to send out a newsletter. Yahweh willing I hope to at least send out some daily news as the times we are living in are surrounding us more and more with end of days news. So, if you do not get a newsletter on any particular day please know my schedule is such that I did not have time to put a newsletter together. I typically spend from 8 to 14 hours a day working on each newsletter. This is a labor of love for my brothers and sisters in Yeshua/Jesus. For Almighty Yahweh has called me to be one of His Watchmen on The Wall to inform and warn His people of what is going on. Thank you for your patience while I am on this trip and Yahweh our Elohim (Mighty One/God) be with each of you. Shalom, Eddie
Governor Scott: Florida will not initiate ObamaCare
Texas rejects key provisions of Obama’s health law
House Approves ObamaCare Repeal; next to the Senate
Heat Wave in US: Crops Affected: Prepare for shortages!
Why You Absolutely Must Have Food Supplies, Hard Assets and Reserve Cash
Wrap up and close in prayer
To listen to the live report or download the recorded report click on –> “The 1260 Report.”
1 Corinthians 2:2“For I resolved not to know any matter among you except יהושע (Yeshua) Messiah and Him impaled.”
First, notice that Paul does not say the only thing he would preach was Christ and the crucifixion, as some have assumed; he says the only thing he would know among the Corinthians was Christ, the One crucified. The Amplified Bible renders it this way: “For I resolved to know nothing (to be acquainted with nothing, to make a display of the knowledge of nothing, and to be conscious of nothing) among you except Jesus Christ (the Messiah) and Him crucified.”
Looking at the audience (the people of Corinth were Greek) and the verses preceding this one, it is clear that Paul’s intent is not to be distracted by extraneous topics that the Corinthians might have been more inclined to listen to. His statement in verse 2 ties back to two different themes before it:
For it has been declared to me concerning you, my brethren, by those of Chloe’s household, that there are contentions among you. Now I say this, that each of you says, “I am of Paul,” or “I am of Apollos,” or “I am of Cephas,” or “I am of Christ.” Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul? (I Corinthians 1:11-13)
At the beginning of the letter, we see that Corinth seemed to be more focused on the human leadership than on the Messiah. Paul’s statement in I Corinthians 2:2 gives an answer to this. He says, in effect, “I’m not going to be focused on myself, or on any other servant of God; I’m going to be focused on God Himself.”
The second theme starts in I Corinthians 1:18 and goes through the end of the chapter. Paul is addressing something else the Corinthians were dealing with: The Greeks are renowned for their love of human wisdom, philosophy, metaphysics, and debate, as well as a religious system of multiple gods and goddesses. To such a mindset, the fact that a God would not only submit Himself to a lower (human) form, but also die for the very people He created, was unthinkable! This is why Paul says in I Corinthians 1:23, “But we preach Christ crucified, to the Jews a stumblingblock and to the Greeks foolishness.” The God of Christianity, and the whole Christian system, did not make any sense to the Greek philosophers, intellectuals, and theologians.
Paul contrasts the Greek ideals, which were largely humanist, with the godly ideals. In I Corinthians 1:26-29 Paul shows that God is not interested in what the Greeks (or mankind in general) were interested in; instead, He called the weak, the base, the foolish things of this world to confound the wise, the mighty, the noble—those that the Greek world certainly would have been holding in high esteem. Paul continues this thought in I Corinthians 2:1, where he says he did not come to the Corinthians with “excellency of speech” or “wisdom”— again, things the Greeks regarded highly. Instead, as verse 2 says, he came to “know” Christ among them and Him crucified.
It is evident from Paul’s letters to the Corinthian church, as well as his other writings, that the life and death of Christ were not his only topics. I Corinthians 5 explains the defilement of immorality. Chapter 6 deals with working things out among the brethren rather than taking matters to a civil court. Chapter 7 contains principles of marriage. Chapter 8 covers not defiling the conscience. Chapter 9 speaks of service and self-denial. It is easy to see that Paul wrote on a great deal more than just the life and death of Jesus Christ—they were just the starting point for his instruction. With Christ’s sinless life and willing self-sacrifice comes remission of our sins, and justification—being brought into alignment with God and His inexorable law. Once we have been forgiven and have entered into the New Covenant, our responsibility becomes focusing on the Christian walk and conforming our life to the life of Christ. This is where all of Paul’s instructions on “Christian living” come into play.
The ultimate reason for this is that the gospel message is not just about our forgiveness of sins through Christ’s sacrifice. The gospel is also about the soon-coming Kingdom and government of God. The scriptural evidence that the Kingdom is a foundational part of the gospel is overwhelming:
In those days John the Baptist came preaching in the wilderness of Judea, and saying, “Repent, for the kingdom of* heaven is at hand!” (Matthew 3:1-2)
(*Note: In Matthew’s gospel, he refers to the kingdom as being “of heaven,” whereas the other three gospel writers refer to the “kingdom of God.” “Of” indicates possession; it is heaven’s kingdom. See the article, “Is Heaven the Reward of the Saved?”)
From that time Jesus began to preach and to say, “Repent, for the kingdom of heaven is at hand.” (Matthew 4:17)
And Jesus went about all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing all kinds of sickness and all kinds of disease among the people. (Matthew 4:23-24)
For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled. Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven. For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven. (Matthew 5:18-20)
But seek first the kingdom of God and His righteousness, and all these things shall be added to you. (Matthew 6:33)
Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven. (Matthew 7:21)
Then Jesus went about all the cities and villages, teaching in their synagogues, preaching the gospel of the kingdom, and healing every sickness and every disease among the people. (Matthew 9:35)
The Son of Man will send out His angels, and they will gather out of His kingdom all things that offend, and those who practice lawlessness, and will cast them into the furnace of fire. There will be wailing and gnashing of teeth. Then the righteous will shine forth as the sun in the kingdom of their Father. He who has ears to hear, let him hear! (Matthew 13:41-43)
And this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come. (Matthew 24:14)
Now after John was put in prison, Jesus came to Galilee, preaching the gospel of the kingdom of God, and saying, “The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel.” (Mark 1:14-15)
This is just a small sample from Matthew’s account (with an additional verse from Mark to demonstrate what Christ preached)—and it does not even include the parables, the vast majority of which were about the Kingdom!
Paul also wrote a considerable amount about the Kingdom, even to the Corinthian church (I Corinthians 4:20; 6:9-11; 15:20-25; 15:50; Galatians 5:19-21; Ephesians 5:5; II Thessalonians 1:3-5; II Timothy 4:1-2; Hebrews 12:28-29). James also spoke of inheriting the Kingdom in his epistle (James 2:5), as did Peter (II Peter 1:10-11).
In the face of all of this evidence, it is clear that the soon-coming Kingdom of God, which will be ruled by Jesus Christ on earth (Zechariah 14:3-5, 9; Matthew 5:5, Revelation 5:10; 20:4-6), was certainly a significant part of what Jesus Christ preached, as well as what Paul wrote about. The gospel is not about Christ or the Kingdom; it is about both. It is the good news that a relationship is available with our Creator, on the basis of a sinless life sacrificed on our behalf, but that is only the beginning. The Kingdom is what we are striving for—living eternally with God, and as He lives—but it is evident that not all will make it into the Kingdom. Men have rejected, and continue to reject, the law of the King, and in doing so they signify that they do not want to be ruled by God (Romans 8:7). The perfect work that Christ did is really just the starting point. It allows for the relationship with God to start, but it also obligates us to respond to God in submission and obedience. God is not going to have someone in His Kingdom who will not be ruled by Him! It is our responsibility to begin living now as we will be living in the Kingdom.
This is why Christ and John the Baptist specifically link repentance with the Kingdom of God. Repentance is a wholehearted turning from the ways and acts which caused our Lord to have to be crucified. The first part of repentance is determining what sin is: “Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law” (I John 3:4, KJV). It is our transgression of the law which caused Christ to have to die for us. Now that our sins have been forgiven, are we free to live in sin (iniquity, lawlessness) again? “What shall we say then? Shall we continue in sin [shall we continue to transgress the law] that grace may abound? Certainly not! How shall we who died to sin live any longer in it?” (Romans 6:1-2). Part of our obligation is to determine from God’s Word what is the right way to live, the way that is in alignment with God and not enmity against Him (Romans 8:7). God has codified this right way to live in His law; it is up to us to follow through with it!
To focus only on the crucifixion of Christ, to the exclusion of His teachings and examples, as well as the instructions contained in the rest of the Book, is to fail to understand the depth of what God is doing. To leave Christ hanging on the cross, as it were, is to emphasize our forgiveness above what is then required of us.
David C. Grabbe
Excerpted from: (This is a stand alone teaching and not extracted from another teaching.)
Ephesians 2 – The Middle Wall of Partition – Part 3
“But now in Messiah Yahshua ye who once were far off are made near by the blood of Messiah.”
We have established, at this point, that those who are NOT followers of the God of Israel and of the commonwealth of Israel, are without God in the world. One is either of the commonwealth of Israel or they are not. Strangers and aliens in the Tenakh became part of Israel through faith in the God of Israel. They came to the God of Israel as strangers and sojourners and by further definition, those who are ‘far off’. The contrast is to those who are ‘near’. Before reading the next verse, you must ask yourself, “Did Sha’ul make these two terms up?” Sha’ul is using these two terms to describe what the Messiah has done by and through His blood. Those who are ‘far off’ is a description of the previous ‘aliens’ and ‘strangers’. Would it be logical that Sha’ul is assuming some knowledge of these terms from his audience? Is it probable that YHVH foreknew these strangers?
“Hear ye the word of YHVH, O house of Ya‘aqov, and all the families of the house of Israel. Thus saith YHVH, What iniquity have your fathers found in me, that they are gone FAR FROM ME, and have walked after vanity, and are become vain.”
Yirmeyahu 30:3, 10-11
“For, lo, the days come, saith YHVH, that I will bring again the captivity of my people Israel and Yehudah, saith YHVH; and I will cause them to return to the land that I gave to their fathers, and they shall possess it … Therefore, fear thou not, O my servant Ya‘aqov, saith YHVH; neither be dismayed, O Israel: for, lo, I will save thee from AFAR, and thy SEED from the land of their captivity; and Ya‘aqov shall return, and shall be in rest, and be quiet, and none shall make him afraid. For I am with thee, saith YHVH, to save thee; though I make a full end of all nations to which I have scattered thee, yet will I not make a full end of thee, but I will correct thee in measure, and will not leave thee altogether unpunished.”
“Hear the word of YHVH, O ye nations (gentiles), and declare it in the isles AFAR OFF, and say, He who scattered ISRAEL will gather him, and keep him, as a shepherd doth his flock.”
(Keep that word ‘shepherd’ in mind, as we will see him more clearly in the defining of the ‘middle wall’.)
The whole idea of those who are ‘far off’ is always associated with the gathering of HIS PEOPLE from among the Gentiles, who are synonymous with the regathered house of Israel. Those who are ‘far off’ are also equivalent to the nations, the scattered, the disobedient, and the wicked.
“… that the righteous should be as the wicked, that be FAR from thee.”
“YHVH shall bring a nation against thee from AFAR …”
“So that the generation to come of your children who shall rise up after you, and the foreigner who shall come from A FAR land …”
Something declared to be ‘far from me’ is that which is wicked, or something that someone would not do.
Sh’mu’el Bet 23:17
“And he said, Be it FAR FROM ME, O YHVH, that I should do this …”
M’lakhim Alef 8:41
“Moreover, concerning a foreigner, who is not of thy people, Israel, but cometh out of a FAR country for thy name’s sake.”
“Salvation (Yahshua) is FAR from the wicked; for they seek not thy statutes.”
“I will say to the north, give up; and to the south, keep not back; bring my sons from FAR …”
YHVH gives prophetic descriptions of those people in Hoshea who would turn from Him and be scattered throughout the nations. They would do abominable things and mix with the ways of the nations around them. These same things will be said of the believers in Rome, Corinth, Galatia, and the uttermost parts of the earth. Listen to further insight into those who WERE far off but are now made near.
“Again the word of YHVH came to me, saying, Son of man, thy brethern, even thy brethren, the men of thy kindred, and all the HOUSE OF ISRAEL wholly, are they unto whom the inhabitants of Jerusalem have said, get you FAR from YHVH; unto us is the land given in possession. Therefore say, Thus saith YHVH ’Elohiym: although I have cast them FAR OFF among the Gentiles, and although I have SCATTERED them among the countries, yet will I be to them a little sanctuary in the countries where they shall come. Therefore say, thus saith YHVH ’Elohiym: I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel. And they shall come there, and they shall take away all its detestable things and all its abominations from there. And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh, that they may walk in my statutes and keep my ordinances, and do them; and they shall be MY PEOPLE, and I will be their God.”
YHVH, by the prophetic utterings of His servant Yechezk’el, will bring the whole house of Israel back from whence they were scattered and He will cause them to walk in His ways. He will be their God and they shall be His people, and because His Spirit dwells in them, they will turn from the unclean and detestable things. Now listen to what YHVH, by the utterings of His servant Sha’ul, says to the Corinthians.
2 Corinthians 6:16 to 7:1
“And what agreement hath the temple of ’Elohiym with idols? For ye are the temple of the Living ’Elohiym; as ’Elohiym hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore, come out from among them, and be ye separate, saith YHVH, and touch not the unclean [thing]; and I will receive you, And will be a Father unto you, and you shall be my sons and daughters, saith YHVH Almighty. Having, therefore, these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of ’Elohiym.”
In Acts chapter one we read that Yahshua had a mission for His ‘Jewish’ disciples before the kingdom was to be restored to Israel. They were first to begin in Jerusalem, then in Judea, Samaria, and to the UTTERMOST parts of the earth. That is because the ‘far off’ places is where His people, the house of Israel carefully described in the Tenakh, are at. Luke also reveals to us WHO are the ‘far off’ in Acts 2:36,39:
“Therefore, let ALL the house of Israel know assuredly, that ’Elohiym hath made that same Yahshua, whom ye have crucified, both Adonai and Messiah … For the promise is unto you and to your children, and to all that are AFAR OFF, as many as YHVH, our ’Elohiym, shall call.”
Luke describes those that are ‘far off’ in his gospel in the form of the parable of the prodigal son. The father in this parable has two sons, one of them remains at home (i.e. not scattered) and the other goes into a FAR country.
“And not many days after the younger son gathered all together, and took his journey into a FAR country, and there wasted his substance with riotous living … And he went and JOINED himself to a citizen of that country …”
This story could not be more descriptive of the prophecies of the destiny and history of the two houses of Israel and Yehudah. This helps us to identify who those are that are ‘far’ off. In the eyes of YHVH, all those who do not follow Him are by the analogy of the prodigal son, rebellious children, who have chosen to forsake the ways of their Creator, follow another way, and are called those that are ‘far’.
In contrast, we must scripturally define what it means to be ‘near’. These two terms are understood in the Hebrew culture to describe a familial relationship. In the story of Yitz’chak, Ya‘aqov, and Esav, we have an ancient taste of the use of this word. The firstborn son is normally the one that is nagash, or ‘brought near’ and blessed by the father. The whole ordeal of Ya‘aqov ‘tricking’ Yitz’chak into the ‘nearest’ son blessing is replete with this word.
“And Yitz’chak said unto Ya‘aqov, Come NEAR I pray thee, that I may feel thee, my son, whether thou be my very son Esav or not.”
“And his father, Yitz’chak, said unto him, Come NEAR now, and kiss me, my son. Therefore he came NEAR, and kissed him: and he smelled the smell of his raiment, and blessed him, and said, See, the smell of my son is as the smell of a field which YHVH hath blessed.”
Yoseph, a type of the Messiah, pleads with his brethren to come NEAR to him in B’reshith 45:4. Ya‘aqov (Israel) blesses his grandsons in B’reshith 48:13-14, and knowingly places his right hand on the second born rather than the firstborn. This is because YHVH guides him, prophetically knowing the destiny and history of the tribe of Ephraim. This tribe will be the banner tribe representing, you quessed it, the house of Israel.
“And Yoseph took them both, Ephraim in his right hand toward Israel’s left hand, and Manasseh in his left hand toward Israel’s right hand, and brought them NEAR unto him. And Israel stretched out his right hand, and laid it upon Ephraim’s head, who was the younger, and his left hand upon Manasseh’s head, guiding his hands knowingly; for Manasseh was the first-born.”
The idea of being ‘near’ is virtually antithetical to being ‘far’. The close and obedient son is in contrast to the far and disobedient one. In the Passover feast, the stranger who desires to worship and follow the God of Israel is called to ‘come near’ and keep it.
“And when a stranger shall sojourn with thee, and will keep the passover to YHVH, let all his males be circumcised, and then let him COME NEAR and keep it; and he shall be as ONE BORN IN THE LAND; for no uncircumcised person shall eat thereof. One Torah shall be to him that is home-born and unto the stranger that sojourns among you.”
Notice that when a stranger, or one that is ‘far’ away, desires to follow the God of Israel, expressed here by his desire to keep the passover, then the stranger is no different than one that is ‘etzirach, or home-born, with one Torah for both, and made ONE by the blood of the lamb. Gee whiz, can you begin to see a pattern here? The picture painted by the exercise of family relationships is used to describe our relationship with a much more important father.
“And Mosheh spoke unto Aharon, Say unto all the congregation of the children of Israel, COME NEAR before YHVH; for he hath heard your murmurings.”
“Hearken unto me, ye stubborn in heart, that are FAR from righteousness: I bring NEAR my righteousness; it shall not be FAR off, and my salvation shall not tarry; and I will place salvation in Zion for Israel, my glory.”
YHVH knows that those who are far off and those that are near will once again be made one. This is what the two sticks (trees) of Yechezk’el are all about. Much of the phraseology of Yechezk’el 37 is employed in the Brit Chadashah in many of the parables of Yahshua and the writings of Sha’ul. It is imperative that we have a good foundation concerning what it means to be near and far before we can comprehend what ‘wall’ must be broken down in order for YHVH to create a ‘new man’ in the Messiah. The brotherhood of Ephraim (house of Israel) and Yehudah was broken, but Messiah will bring them back. Two separated brothers, one near and one far, will be united and joined together into one.
“In those days, and in that time, saith YHVH, the children of Israel shall come, they and the children of Yehudah together, going and weeping; they shall go, and seek YHVH, their ’Elohiym. They shall ask the way to Zion with their faces toward it, saying Come, and let us join ourselves to YHVH in a perpetual covenant that shall not be forgotten.”
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