CHURCH LITERATURE - Interpretation
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CONTENTS:
The Integrated Gospels of Matthew, Mark, Luke, and John
"Monotheism" and the Duality of God
Women and Sonship: We Are All Now Sons of God
New Covenant / Better Promises
Does the New Covenant Nullify the Old?
Oh My G_D?
For over two decades our assembly has studied a multitude of Bible versions, searched reference books, and participated in countless discussions and Bible studies in order to understand the will of our Creator. Over the years, the subject of how we refer to and address Him has arisen again and again. For most of us, our exposure to the name of our Messiah was limited to “Jesus” in our early lives, and we never heard the Creator of the Old Testament called by any name except maybe “Jehovah”: only after thirty years on this earth did I personally come to the knowledge that the true names were “Yahweh” and “Yahshua”, something I’ve clung to ever since.
When we look at the titles use to refer to Yahshua and the Father, we find articles using the words “God” and “Lord”, entire magazines which use the euphemisms “G_d” and “L_rd”, and we've all spoken with people who will only use the word “elohim”. Our assembly has debated these things and researched the subject in order to come to our best understanding, and our decision is clearly apparent in the pages of our Bible version, The Word of Yah, where we use the word “god” as the most common title applied to our Creator in the Old Testament and to the Father and Father/Son combination in the New Testament.
Throughout the years, our main focus has been on the revelation of the true names Yahshua and Yahweh; which titles to use were necessarily a secondary consideration to the actual names of the Beings those titles were applied to. As a result, it never seemed important that we set down clearly our position on the subject of the titles we use and our reasoning behind it. This has changed.
Many individuals and assemblies hold to the opinion that the only appropriate title to use in reference to Yahshua or the Father is “elohim”. Some say that the word “god” is of pagan origin and should not be used to refer to our Creator, resorting to the stricture of Ex. 23:13: "Make no mention of the name of other gods, neither let it be heard out of thy mouth.” Others confuse the concept of titles with that of names and claim that we should not use the word “god” because it is a substitute name. Many believe that only the word “elohim” is acceptable because it is the Hebrew word used in the Old Testament when referring to Yahweh. Some say we should use no titles at all, but simply the names alone.
Let us examine these arguments against the testimony of Scripture and reason and come to the truth.
A search of the etymology of the word “god” gives us these results:
“The root-meaning of the name [god] (from Gothic root gheu; Sanskrit hub or emu, "to invoke or to sacrifice to") is either "the one invoked" or "the one sacrificed to." (The Catholic Encyclopedia)
"The earliest written form of the Germanic word god comes from the 6th century Christian Codex Argenteus. The English word itself is derived from the Proto-Germanic * gudan. Most linguists agree that the reconstructed Proto-Indo-European form * [g]hu-tó-m was based on the root * [g]hau([schwa])-, which meant either "to call" or "to invoke". (Wikipedia)
“O.E. god "supreme being, deity," from P.Gmc. *guthan (cf. Du. god, Ger. Gott, O.N. guð, Goth. guþ), from PIE *ghut- "that which is invoked" (cf. Skt. huta- "invoked," an epithet of Indra), from root *gheu(e)- "to call, invoke." But some trace it to PIE *ghu-to- "poured," from root *gheu- "to pour, pour a libation" (source of Gk. khein "to pour," khoane "funnel" and khymos "juice;" also in the phrase khute gaia "poured earth," referring to a burial mound). "Given the Greek facts, the Germanic form may have referred in the first instance to the spirit immanent in a burial mound" [Watkins]. Cf. also Zeus. Not related to “good”. Originally neut. in Gmc., the gender shifted to masc. after the coming of Christianity. O.E. god was probably closer in sense to L. numen.” (www.etymonline.com)
“Etymology: Middle English, from Old English; akin to Old High German got god. Date: before 12th century” (Webster’s Dictionary)
One source (from Wikipedia) claims that “a significant number of scholars have connected this root with the names of three related Germanic tribes: the Geats, the Goths and the Gutar. These names may be derived from an eponymous chieftain Gaut, who was subsequently deified.”
From this we can see that the origins of the word “god” are unclear at best, but that it is probably of either early Indo-European or early Germanic origin and based on the idea of worship or invocation among pagan peoples. While all of this is interesting, what have we learned from it? That a word commonly used as part of the English language has non-English (and presumably pagan) origins – something which comes as no surprise to anyone at all. At least one source (bibleanswerstand.org) does try to trace the word back to Hebrew:
“The ancient Hebrew language best explains the origin and derivation of the common English word for deity, which is, “God,” or, “god.” The typical path sought to ascertain the radical or primary signification for the English word, “God,” does not work for the student in this case, but against. Our English word for “god” or “God” develops from repetitious vocalization of a Hebrew word, “Gaad,” (transliterated “Gad” & pronounced “gawd”)…"
The link between the word "god" and "gad" seems tenuous, but even if it exists, the fact remains that one of the twelve tribes of Israel was called by the name Gad, as well as a prophet of Yahweh (2 Sam. 24:11, etc.) - an indication that use of the name/word is acceptable as long as the intent behind the use is acceptable.
In point of fact, it appears that many people believe that any word that does not spring from Hebrew should be considered of “pagan origins”. With this in mind, let us look at the relationship between the Hebrew and Canaanite languages:
“Abraham, a descendent of the clan of Eber, was called by God from Ur of the Chaldees c. 1800 BCE? to the land of Canaan. The language in Canaan at that time has been called “proto-Canaanite,” the parent language of Hittites, Amorites, Hivites, Jebusites, Perizites. In relation to the Hebrews, proto-Canaanite script may be called ketav Ivri [paleo-Hebrew or ancient Hebrew]” (hebrew4christians.com)
With knowledge of this linguistic connection in hand, let us examine the word "el(ohim)" itself:
“The most likely derivation comes from the word Elohim ('lhm) found in the Ugarit archives, meaning the family or pantheon associated with the Canaanite father God El.” (Wikipedia)
"'El', a word for "God" in the Semitic languages...As a proper noun, El refers to a god in the pantheons of the Canaanite world...The Ugaritic literature produced in the north Canaanite city-state of Ugarite (second millenium B.C.) reveals much of what we know about the Canaanite god El...." (Harper Collins Bible Dictionary)
“In Canaan there was a tendency to employ the plural forms of deities Ashtoreth (Ashtoroth), Asherah (Asherim), Anath (Anathoth) to summarize all the various manifestations of this deity. In like fashion the Canaanite plural Elohim ("gods") was adopted by the Hebrews to express all the excellencies and attributes of the one true God.“ (Unger's Bible Dictionary, Moody Press 1966 Third Edition, p. 412)
Despite the resistance of many religious writers and commentators to admit the fact, the word “elohim” has much older and as many clear connections to paganism as the word “god”. One source (yrm.org) appeals to the Dead Sea Scrolls as evidence of the earliest Hebrew use of the word “elohim” – however the Dead Sea Scrolls only date back to the third century B.E. (300-201 B.C.), while we find use of the word “elohim” in the Ugarit archives, which date back to 1450-1200 B.C. - a thousand years earlier.
With this in mind, some people will go on to ask whether it is even permissible to refer to our Creator as “elohim”, let alone “god”. Our response to the foolishness of this question is simply to point out that Scripture itself uses the words "el" and “elohim” in reference to the Creator hundreds of times. Why not let Scripture guide us rather than the dogma of misguided human teachers?
It is absolutely imperative that we understand that these words – god, elohim, lord, etc. – are merely words. They are not names and are no more substitutes for names than the word “woman” is a substitute for my given name Ruth. They are simply more generalized terms for the specific beings of Yahweh, Yahshua, and our Father. If we understand this, we can understand that the passage quoted earlier from Ex. 23:13 has nothing to do with this particular argument: when we use the words god and elohim, we are not invoking specific names, but simply using generalized terms. It is very obvious that the reference in Ex. 23:13 is addressing the specific names of other gods in worship – something no true believer would ever consider doing.
The truth is that if anyone actually attempted to fulfill the common interpretation of Ex. 23:13 and attempted to purge the names of pagan deities from their conversation, this person would never again speak the names of the days of the week and most of the months of the year; most of the planets; many people’s given names; or the names of popular tennis shoes, cars, and hundreds of thousands of other commonplace names, phrases, and items: a multitude of these words and names are based on the names of pagan deities. Such an attempt is not only ludicrous, it is impossible.
Evidence that the word elohim is simply a general term is found in the fact that this word is used to refer to pagan deities and human beings in the Old Testament as well as to Yahweh:
Ex. 21:6 - "Then his master shall bring him unto the judges..." - the word rendered "judges" here is Strong's number 430 - elohim
Ex. 22:28 - "Thou shalt not revile the gods, nor curse the ruler of thy people." - again in reference to the judges of the people
I Sam. 5:7 - "And when the men of Ashdod saw that [it was] so, they said, The ark of the God of Israel shall not abide with us: for His hand is sore upon us, and upon Dagon our god." - elohim
Psalms 82:6 - "I have said, Ye [are] gods, and all of you [are] children of the Most High." - elohim
A similar study into the origins and uses of the words "lord", "adonai", "ba'al" will yield similar information.
It is obvious that what matters most is not what word that we use in referring to our Creator, but what we mean within ourselves as we use it – what our intention is in using it as we speak. In this we can completely trust Scripture as it tells us that God knows our hearts.
We at the House of Yahshua believe that what is of primary importance is the revelation of the true names YAHSHUA and YAHWEH. We believe that it makes no difference what generalized words are used to refer to our Creator - in any language - as long as knowledge of His true names drives that use. We believe that the word "god" is a completely acceptable term to use, and while we feel completely correct in referring to Yahshua and our Father as God, we do not criticize those who prefer the equally proper use of the word "elohim", or those who attempt to use no titles at all: it is not our business to criticize how others address our Maker. We seek instead to address the much more important subjects of the Names, the Sabbath, the Holy Days, and other deep subjects contained in Scripture.
I hope this presents clearly and finally the position of the House of Yahshua on this subject, and I pray that it will be of help to all who read it.
JERUSALEM, MOTHER OF HARLOTS
In Revelation 17:1-2 we read, "And there came one of the seven angels which had the seven vials, and talked with me, saying, 'Come here; I will show you the judgment of the great whore that sits upon many waters: with whom the kings of the earth committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication...'"
This angel carries John into the wilderness, where they find "a woman sit(ting) upon a scarlet colored beast, full of names of blasphemy, having seven heads and ten horns. The woman was dressed in purple and scarlet...decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication..." (vv. 3-4). Upon this woman's head is written, "MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH." (v. 5).
According to the apostle John, this woman is "drunken with the blood of the saints, and with the blood of the martyrs of Yahshua..." (v. 6), and as John wonders at her - i.e., is "astounded, put out of his wits, becomes insane" (Strong's #1839), at her - the angel says, "Why do you marvel? I will tell you the mystery of the woman..." (v. 7) - putting us the enviable position of learning the same truth that astounded John himself as it was revealed to him.
Who or what is this woman, the knowledge of whose identity is almost enough to drive John the beloved insane? Many people believe that the idolatrous woman described here is the Catholic church, which is responsible for introducing virtually every pagan tradition of both the Catholic and Protestant religions. The problem with this interpretation can be quickly pinpointed based on the last verse of Rev. 17, as the angel finishes his explanation of John's vision: in verse 18, the angel tells John, "And the woman which you saw is that great city, which reigns over the kings of the earth."
By this angel's own words, this woman is not a church or a religion, but a city. The simplest explanation of this would be that this woman is "Babylon the great", as she is referred to in verse 5 - a powerful and idolatrous city, rooted in present-day Iraq. Some people, clinging to their focus on the Catholic church, claim that this woman/city is Rome, the location of the Vatican and the focus of the Catholic religion. While this is a popular interpretation, an examination of Scripture will prove it to be false, with common sense giving additional and obvious support: this woman's identity is a mystery of the kind which could produce profound astonishment in the minds of those to whom the truth is revealed, almost to the point of driving them mad. It is doubtful that identifying the city as either Rome or Babylon would have produced anything in John's mind but a "ho-hum" response, simply because it would appear so obvious.
As all of God's people know by now, understanding of this passage is contained not in man's common or popular interpretation, but in other passages of Scripture which give us the keys to unlock the truth. The first key is found in another chapter of this same book: Rev. 11:8 - "And their (the two witnesses) dead bodies [shall lie] in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified." This is an unusually clear identification of a particular city in prophecy - obviously a reference to Jerusalem, where Yahshua truly was crucified. Jerusalem is here referred to as the "great city" - the exact same reference found in Rev. 17:18 to Babylon the Great as "that great city..."
Is it possible that this idolatrous and condemned city is actually God's holy city of Jerusalem? Can Yahweh's chosen city be identified as a common whore without committing virtual blasphemy? Is there any Scriptural support for this identification of God's own city as "the mother of harlots and abominations of the earth"?
In answer these questions, let us turn first to Ezekiel 16, especially vv. 2 & 20-34: "Son of man, cause Jerusalem to know her abominations...thou hast taken thy sons and thy daughters...and sacrificed them to be devoured. [Is this] of thy whoredoms a small matter...and in all thine abominations and thy whoredoms thou hast not remembered the days of thy youth...and (thou) hast opened thy feet to every on that passed by and multiplied thy whoredoms. Thou hast committed fornication with the Egyptians thy neighbors, great of flesh; and hast increased thy whoredoms, to provoke Me to anger...Thou has played the whore also with the Assyrians...How weak is thine heart, saith the Lord Yahweh, seeing thou doest all these [things], the work of an imperious whorish woman...as a wife that committeth adultery, [which] taketh strangers instead of her husband..." etc., etc.
Clearly, Yahweh Himself has identified Jerusalem as a whore because she, being betrothed to Him as His own (v. 8), became apostate and began to rely upon other nations, committing whoredom with them instead of remaining faithful to Yahweh and His ways. Jeremiah 2:2 & 5 support this interpretation fully: "Go and cry in the ears of Jerusalem, saying, Thus saith Yahweh; I remember thee, the kindness of thy youth, the love of thine espousals (Strong's 3623 - bridehood), when thou wentest after Me in the wilderness, in a land [that was] not sown...What iniquity have your fathers found in Me, that they are gone far from Me, and have walked after vanity, and are become vain?" We can see from these and other passages that Yahweh's concern with Jerusalem was the concern of a husband for a wife, and that His anger is kindled against her because of her adultery, or unfaithfulness, to Him.
With this established, is there anything else in Scripture which supports the interpretation of Rev. 17's great city as Jerusalem? The answer to this is yes: if we look to Rev. 17:4, we see the woman with a "golden cup in her hand full of abominations and filthiness of her fornication". This cup is very likely the cup spoken of in ch. 16:19 - "And the great city was divided into three parts...and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of His wrath". In a parallel passage, Jeremiah 25:2-26 shows us more concerning a cup, Babylon, and Jerusalem's unfaithfulness:
"...Jeremiah...spake unto all the people of Judah, and to all the inhabitants of Jerusalem, saying...Yahweh hath sent unto you all His servants the prophets...They said, Turn ye again now every one from his evil way, and from the evil of your doings...and go not after other gods to serve them and worship them, and provoke Me not to anger...yet you have not hearkened unto Me...thus saith Yahweh, God of Israel...Take the wine cup of this fury at My hand, and cause all the nations, to whom I send thee, to drink it...Then took I the cup at Yahweh's hand, and made all the nations to drink, unto whom Yahweh had sent me: [To wit], Jerusalem, and the cities of Judah...and the king of Sheshach (Babylon) shall drink after them..."
Notice that the first to drink of the cup of Yahweh's fury is Jerusalem, who because of her idolatry suffers God's wrath first among the other corrupt and sinful nations of the world: Jerusalem here is placed on exactly the same spiritual level as Babylon, whose king is the last to drink of that cup.
In addition to the cup she holds, we also see a parallel between the apparel of the woman in Rev. 17 - "...purple and scarlet colour, and decked with gold and precious stones and pearls...", and the how Yahweh dresses His bride in Eze. 16: "I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck. And I put a jewel on thy forehead, and a beautiful crown upon thine head. Thus wast thou decked in gold and silver; and thy raiment [was of] fine linen, and silk, and broidered work..." (vv. 11-13). The description of these things as the woman dedicates them to her apostasy is just as compelling: "...of thy garments thou didst take, and deckedst thy high places with divers colours, and playedst the harlot thereupon...Thou hast also taken thy fair jewels of My gold and of My silver, which I had given thee, and madest to thyself images of men, and didst commit whoredom with them." (vv. 16 & 17). We see here not only a similarity in appearance, but also the just cause for Yahweh's fury at this woman's treatment of His gifts.
Another telling point of correspondence appears between Rev. 17:16 and Eze. 16:37. In Revelation we read, "And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil His will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled." Ezekiel 16:37 shows us a striking parallel to this passage: "Behold, therefore I will gather all thy lovers, with whom thou hast taken pleasure, and all [them] that thou hast loved, with all [them] that thou hast hated; I will even gather them round about against thee, and will discover thy nakedness unto them, that they may see all thy nakedness." Ezekiel goes on to describe Jerusalem's desolation in exactly the same terms as the woman's in Revelation: "And I will judge thee, as women that break wedlock and shed blood are judged; and I will give thee blood in fury and jealousy...they shall strip thee also of thy clothes...They shall also bring up a company against thee, and they shall stone thee with stones, and thrust thee through with their swords. And they shall burn thine houses with fire...and I will cause thee to cease from playing the harlot..." (vv. 38-41).
The reference in Ezekiel to "gather(ing) them (and a company, v. 40) round about against thee" brings to mind Yahshua's words in Luke 21:20 - "And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh." If the woman in Rev. 17 truly is Jerusalem, surrounded, stripped, and "made desolate...and burned" (v. 16), then we see Yahshua's prophecy repeated in John's vision, as the woman is shown besieged in chapter 17 and immediately destroyed in ch. 18.
If Revelation's Babylon the Great is in fact Jerusalem, then the eighteenth chapter of that book does describe in detail her destruction, and within that chapter we find another telling identification of that city: "And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth" (Rev. 18:24). This corresponds perfectly with Yahshua's words in Matt. 23:37 - "O Jerusalem, Jerusalem, [thou] that killeth the prophets, and stonest them which are sent unto thee...behold your house is left unto you desolate."
If we accept that Jerusalem is indeed the "great city" referred to spiritually as Babylon in the book of Revelation, then even a casual study into the descriptions of her punishment and destruction and the reasons for these things will provide us with a wealth of supporting passages in both the Old Testament and the New, parallel and corresponding so closely to those in Revelation that to ignore them would be folly. In this understanding, finally, we find an explanation for "new Jerusalem" which descends from the heavens in Rev. 21:2; for the old, corrupt city must be destroyed in order that the perfect and undefiled might take its place as the rightful bride of the Lamb of God. The time has come to turn from man's interpretation and that red herring which is Rome and the Catholic church, and search God's own word for insight into this matter, so that we might recognize those things prophesied as they occur and so be prepared for them.
"Whoso readeth, let him understand..."
"MONOTHEISM" AND THE DUALITY OF GOD
In the world of religion various systems of faith are labeled according to their view of God and His nature. "Monotheism" is the belief in one god. "Binitarianism" is the belief in two gods. "Trinitarianism" is the belief in three gods. "Polytheism" is the worship of multiple gods. Three major religions in the world claim to be monotheistic: Judaism, Christianity, and Islam. However, there is considerable debate within these religions concerning this concept in connection with the question of God's nature; i.e., is He completely single in nature, dual, triune, etc.? Let's examine Scripture and learn whether any of these terms apply to God and His nature.
First, the concept of one God is supported throughout Scripture:
Isaiah 45:5 - "I am Yahweh and there is none else, there is no God beside Me."
Is. 45:18 - "...I am Yahweh; and there is none else."
Is 45:21 - "...who hath declared it? Have not I Yahweh? And there is no God else beside Me; a just God and a Saviour; there is none beside Me."
Is 46:9 - "Remember the former things of old: for I am God, and there is none like Me."
Mal. 2:10 - "Have we not all one Father? Hath not one God created us?"
Mark 12:32 - "Well, Master, Thou hast said the truth: for there is one God, and there is none other but He."
I Cor. 8:4-6 - "...we know that an idol is nothing in the world, and that there is none God but one..."
Gal. 3:20 - "Now a mediator is not a mediator of one, but God is one."
James 2:19 - "...thou believe that there is one God; thou doest well: the devils also believe and tremble."
Clearly our God is one, not many, and if we believe this then it appears that we are monotheistic. However, before embracing this label, we must look further to learn whether there is anything in Scripture to support the concept of God having a dual nature, which would in essence contradict the doctrine of monotheism.
The concept of duality is deeply rooted in John 1:1-15: "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was not made anything that was made...the world was made by Him...and the Word was made flesh and dwelt among us...John...cried, saying, "...He was [existed] before me..."
If this passage is true - as we must believe it is - then in the beginning there was someone with God, someone who also was God. This, of course, demands two entities: God and the One with Him who was also God. This is where the concept of duality truly begins. Once we start to search for scriptural support for this concept, we find more than ample evidence of it.
One very compelling proof is the Hebrew word translated "God" very frequently in the Old Testament. "Elohim" is plural in construction, implying more than one entity in the being of God. There is a perfectly serviceable singular word, "el", which could have been used if God were truly one one, with a single nature, yet the plural word is used overwhelmingly in preference to the singular one. This tells us very clearly that the oneness of God encompasses more than one entity.
Also, we have the following passages:
Gen. 1:26 - "And God said, 'Let Us make man in Our image, after Our likeness..."
Gen. 11:6-7 - "And Yahweh said..'Go to, let Us go down..."
Eccl. 12:1 - "Remember now thy Creators in the days of thy youth."
Isa. 54:5 - "For thy Makers are thine husbands..."
I Cor. 8:6 - "But to us there is but one God, the Father, of Whom are all things...and one Lord Yahshua the Messiah, by Whom are all things, and we by Him."
Eph. 3:9 - "And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, Who created all things by Yahshua the Messiah..."
Heb. 1:1-2 - "God...hath in these last days spoken unto us by His son, whom He hath appointed heir of all things, by Whom also He made the worlds..."
Some of these passages (such as Eccl. 12:1 and Is. 54:5) as well as others not listed here can be verified in commentaries and versions other than the King James Version - we encourage all readers to search for and prove these verses for themselves. All of them, together with John 1, support the idea of duality: the fact that Yahshua truly was God, that He as God was the means by which the earth was created, that He pre-existed His physical birth and that there was another God with Him. (For a full discussion of Yahshua's pre-existence and identity as Yahweh in the Old Testament, see "Yahshua/Yahweh/The Father: Who is Who?" on our Church Literature - Doctrine page.)
So, does the duality of God that we find revealed in Scripture contradict the Oneness of God which is also declared? No, this cannot be so for that would mean that Scripture contradicts itself, which we cannot accept. In fact, the only way that duality would contradict God's oneness would be if Yahshua was God as a human being - thereby creating two separate, individual Gods - and we know from Scripture that Yahshua was not God while in the flesh; in fact He could not have been!
John 4:24 tells us that God is spirit. Yahshua was not spirit, but flesh and blood. Phil. 2:5 tells us that He was in the form of God, but made Himself of no reputation, and was made in the likeness of man, in fashion as a man. Heb. 2:7-9 tells us that Yahshua was made a little lower than the angels - like man. Nowhere in Scripture does it say that Yahshua as a physical being was God. Truly He was the son of God and the son of man, but He was not God when He was physically on this earth. Only upon His spiritual resurrection was He able again to be called God: Thomas' declaration to Yahshua after His resurrection in John 20:28, "My Lord and my God", clearly illustrates this. Also, Heb. 1:3-8 states that the Son - after dying for our sins - was called God. In Rev. 21:6-7, the angel who speaks as Yahshua tells us, "I am Alpha and Omega...he that overcometh shall inherit all things; and I will be his God..."
The only thing contradicted by the concept of duality is the term "monotheism", because that term can be strictly applied to the concept of one god with one nature. At this point, we find that the term provided by the world - monotheism - does not apply to the God revealed to us in Scripture, so we must discard this label and press forward to a clearer understanding of our God without the restriction of labels or limited terms.
As we have proven from the above passages, we clearly have only one God. It is just as clear that our God has a dual nature, and is composed of two entities: Yahshua and the Father. The outright proof of Their unified oneness is found in the following proof texts:
Deut. 6:4 - "Hear, O Israel: Yahweh our God is one Yahweh" (an alternate reading is "Hear, O Israel, Yahweh is our God: Yahweh is One"). The word "one" here can denote a compound unity - one unified being composed of more than one part.
John 10:30 - "I and My Father are One."
John 14:9 - "...he that hath seen Me hath seen the Father..."
John 17:11 - "keep through Thine own name them whom Thou hast given Me, that they may be One, as We are."
John 17:22 - "And the glory which Thou gavest Me I have given them; that they may be one, even as We are One."
There are many more Scriptures which support the simultaneous concepts of duality and oneness: we must attempt to resolve them all into one coherent, non-contradictory understanding of Scripture, otherwise we find ourselves in possession of a self-contradictory, and therefore useless, Bible. There must be one God, or else Scripture lies. There must be a duality to that one God, or else Scripture lies. There must be unified oneness in that duality, or else Scripture lies.
The key to this much misunderstood subject lies in a very compelling symbolism found in Ex. 25:17-20: the design of the mercy seat. In this passage we find a mercy seat made entirely of gold. Two cherubs are seated on this object, being made not only of the same substance (gold) as the seat, but made as part of the seat, out of the same piece of gold - "make them in the two ends...", "even of the mercy seat shall ye make the cherubims." (see also Ex. 37:8)
What we have here is one substance throughout - gold - symbolizing the Holy Spirit, of which God is composed. Made out of that single piece of gold are two cherubs: two entities created out of one substance, both part of one piece, one and the same but separate. This is the key to God's simultaneous oneness and duality: as Spirit, Yahshua and the Father exist as One - one Spirit, one substance, one mindset (notice how the cherubs face each other, signifying unity or agreement). At the same time, there are two separate entities united in that oneness, the two cherubs symbolizing the Father and the Son, identical and one, but individual. We can see that the concepts of oneness and duality are not mutually exclusive, if we accept the proofs and examples supplied to us by Scripture.
One truly awesome aspect of the unity and oneness of Yahshua and the Father is that although Yahshua gave up His existence as God and became a human being, subject to the same temptations of the flesh as all mankind, He still remained so sinless and unified with the Father in spirit that He could truthfully say, "I and the Father are One." Even separated from God by flesh and blood, He remained so faithful to the purpose for which He was sent and to the Spirit from which He came that He could claim oneness with the Father. This gives us a perspective on the concept of unity and oneness that is not only unique, but inspiring.
There are those who will insist upon monotheism's concept of oneness and reject the fact of God's duality because it contradicts their strict definition of monotheism, and also because duality suggests to them the paganistic concept of multiple gods. The problem with this rejection is that it begins with an arbitrary, human definition and concept of oneness and ends with rejecting Scriptural truth in order to prevent similarity with pagan philosophy. God's people cannot define their beliefs by comparing them to pagan doctrines - this only destroys God's truth and strengthens paganism's lies. Pagan doctrine will always resemble Biblical truth - that is Satan's way. From the Flood account in the Epic of Gilgamesh to Jannes and Jambres to Jeroboam to Egyptian myth, pagan lies are based on Scriptural truth, not the other way around. Our duty is to study Scripture and test it against itself, not against paganism's lies.
If we consider the duality and unified oneness of God which is proven above, we find that none of the common terms used by the world to describe God and His nature are Scripturally accurate. Since the truth of God's nature cannot be accurately described by the term "monotheism" or by any other convenient labels, we must discard those terms and labels and resist being forced into attempting to describe God's truth with any one word. We must choose instead the more difficult path of explaining the true nature of God to anyone who asks, without the convenience of accepted - and erroneous - terms. In this way, we can reveal to others one of the greatest miracles contained in the Bible:
the Oneness of our God, Who is Yahshua and the Father.
THE FOUR HORSEMEN OF REV. 6
In Revelation 6:1-8 we are shown the opening of four seals. The things revealed by these opened seals are special and they create a subset apart from the three seals which follow. Each of the first four seals opens to reveal a horse riding out, each horse carrying a rider. What do these horses and horsemen signify? Are they, as many say, merely symbols of the Messiah, war, famine, and death, given as a parallel to Matthew 24:5-7? Or is there a deeper meaning to these figures for which we should search?
First, we must understand that these seals are opened by Yahshua, the Lamb of God. These seals hold closed a book or scroll which the Father holds in His right hand (ch. 5:1). He gives this book to the Lamb. As the seals are opened, certain things spanning from Yahshua's time to the wrath of the Lamb are revealed. Is this then "the revelation of Yahshua the Christ which God gave unto Him to shew unto His servants things which must shortly come to pass...?" (ch. 1:1) This seems very likely. The key to understanding the things revealed lies within the Bible and one's use of the Bible to interpret itself. So the seals holding this book closed are removed one by one by the Lamb and each opened seal reveals a truth to us. The truth is contained in the horses themselves; the riders are the lies that ride upon the truth. The key to the meaning of these things lies in the coloring of each horse. If we examine the horse first, then true identity of each rider becomes easier to discern. Each horse pictures some aspect of Yahshua and His doctrine, while each rider depicts the false christ and false doctrine spread throughout the world under the guise of christianity, seemingly carried by the truth while actually contradicting it.
In Rev. 6:1, 2 we read: "...the Lamb opened one of the seals...and I saw...a white horse; and he that sat on him had a bow; and a crown was given unto him; and he went forth conquering and to conquer." This first horse is white - a color signifying cleanness, purity, and sinlessness in the Bible. This horse symbolizes the true Christ, who was without sin (II Cor. 5:21; I Peter 2:21, 22; I John 3:5). The rider is a false Christ: he carries a bow rather than the sword we regularly see Yahweh/Yahshua armed with throughout the Bible, even upon His return (19:15). Also, this rider is given a single crown and goes forth to conquer the world, something Yahshua does only upon His return while wearing many crowns (19:12). What we see here is the false Messiah foisted upon the earth as soon as the real one is revealed, just as prophesied by Yahshua in Matt. 24:5.
The second seal opens to reveal "another horse that was red; and power was given to him that sat thereon to take peace from the earth, and that they should kill one another; and there was given unto him a great sword." This red horse is the color of atonement and of blood - consider the red coloring used in the Tabernacle, the red heifer and the blood shed throughout the Bible in order to allow mankind to become reconciled to and at peace with God. This horse signifies the sacrifice of Yahshua and the reconciliation available between mankind and God through the blood of that sacrifice. The rider, though, is given power to take peace from the earth so that people should kill one another. The doctrine of the false Messiah is one of false atonement: by seeking to do away with God's laws it denies the truth of Scripture and renders pointless Yahshua's sacrifice and shed blood. The word "sword" here is better rendered "knife" - not the sword of the Spirit which is the word of God, but instead a killing knife of disobedience by which the ministers of christianity murder the spirits of their followers.
The next seal shows us a black horse. Just as the color black was a sign of health and freedom from disease in the case of leprosy (Lev. 13:37) and a sign of comeliness and vigor, as in Song of Sol. 5:11, so it must be here. The freedom of God's people comes from the truth as revealed to us in Scripture by our Lord Yahshua. "If ye continue in My word...ye shall know the truth and the truth shall make you free." (John 8:31-32) In this freedom we find spiritual strength. Yet what do we find riding upon this horse of truth and freedom? "...(H)e that sat on him had a pair of balances in his hand." The word rendered here as "pair of balances" is translated everywhere else in the New Testament as "yoke". This cannot be the yoke Yahshua speaks of in Matt. 11:29-30, His easy yoke and light burden, because this rider brings with him hardship and want, as evidenced by the apparent famine or rationing of food in verse 6. This yoke must be the yoke of bondage (slavery) spoken of in Gal. 5:1, which is contrasted with the liberty found in the Christ. The doctrines of christianity today are doctrines of men which bring us into the service of sin - Rom. 6:16-18. Search those doctrines and try to find the Sabbath, the Holy Days, the dietary laws, the unchanging nature of God, the essential logic of the Bible, the truth of Yahshua's identity, or the overriding importance of obedience to God and His commandments. All of these truths bring spiritual strength, freedom from sin, and the protection from deception symbolized in the protection of the oil and wine in v. six. In christianity we find only a false doctrine which denies these truths. This is the third rider - promising strength and freedom but bringing nothing but spiritual weakness and slavery to sin.
The opening of the fourth seal brings forth a "pale horse; and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill..." The word rendered "pale" here comes from the Greek "chloros" which means "green". What else does greenness signify in the Bible and in this world but vigorous, burgeoning life? The horse here is life - the eternal spiritual life promised to God's people if they will only accept the sacrifice of the Son of God and obey His word. But what rides upon this promise of life but Death and the Grave? And what do we find at the end of every "Christian" doctrine today but death? "The wages of sin is death; but the gift of God is eternal life through Yahshua the Christ, our Lord" (Rom.6:23). And what is sin but "the transgression of the law" (I John 3:4)? What law is there but the word of God given in the Old and New Testaments? The same law that so many "Christian" churches today have declared contradictory, undesirable, and "nailed to the cross". The same law that Yahshua Himself reinforced and appealed to throughout His ministry. The same law that we are to abide by today as God's chosen people, in spirit and in truth.
Because the last three seals make use of a different symbolism we must stop with the last horseman, but consider what we have learned so far. God sent His Lamb into this world in order to reveal the truth to His servants. The four seals open to show us the true Messiah, the peace and reconciliation available through that Messiah, the freedom and strength found in His service, and the true Way of life. They also show us how "the god of this world hath blinded the minds of them which believe not..." By teaching the world to reject or misinterpret the only means by which the true Saviour can be identified, which is the Bible, Satan has conspired to pass off a false saviour upon the world. While Yahshua gave us the Bible and continually held it forth as the way to know the truth of God's will towards His people, the false saviour has simply thrown the Bible away. The doctrine of christianity today is absolutely contradictory to God's law, embracing instead man's traditions and lies. God's people know that "...the holy Scriptures...are able to make thee wise unto salvation through faith which is in the Christ Yahshua, (and) All Scripture is given by inspiration of God and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works..." (II Tim. 3:15-17) The world, however, "received not the love of the truth, that they might be saved. And for this cause God shall send them a strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness." (II Thess. 2:10-12)
The four horsemen are loose in the world now and time is short. The time to prove all things and hold fast that which is good is now. We must search the Scriptures while there is still light and we should rejoice in the things which the Son of God has opened to our understanding.
AN INTRODUCTION TO SONSHIP
In Romans 8:14, 15 (NAS) we read, "For all who are being led by the Spirit of God, these are the sons of God. For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, 'Abba! Father!'"
Though this is certainly not the first Scriptural reference to the possibility of mankind becoming sons of God, it is one of the passages that clearly explains to us how we may reach the status of sons and how we may then relate to our Father. Though we may not have understood the importance of this concept before or the importance of its consequences, we must strive for an understanding of it now. In this article we will examine the basic concept of sonship as it can exist between mankind and God, the importance of that sonship, and who has access to that relationship with God.
The question of sonship is highly symbolic, concerning the position and rights of elder sons rather than the male gender itself. God must relate to us in terms that we as physical beings can understand, using examples and symbols that correspond as closely as possible to the spiritual reality that we cannot comprehend. Though there is no gender in the spirit, there is a relationship between God and the members of His church which is best expressed as a Father/son relationship. There are rights of inheritance and leadership that are conveyed in the concept of "firstborn sons" which cannot be found anywhere else.
Throughout Scripture we see the favored position of firstborn sons, the importance of that position, and its responsibilities. One of the clearest indications of its importance is seen in the genealogies in the Bible: they are traced through the firstborn son, with some important exceptions. In most cases these exceptions are due to unacceptable behavior by the firstborn, in which case the birthright is passed on to the next acceptable son, not necessarily the next in line in birth order. Gen. 5 gives us Adam's lineage - it of course ignores the sinful Cain, skips the murdered Abel, and goes on to Seth. I Chron. 5:1 tells us that though Reuben was the firstborn of Israel, his birthright was passed to the sons of Joseph and "the genealogy (was) not to be reckoned after the birthright" because he slept with his father's concubine.
Sometimes it is simply because of God's choosing or guidance that someone may be treated as a firstborn son. We all know the story of Esau selling his birthright to Jacob, giving him the rights and rank of firstborn. Gen. 48:11-22 gives the account of Jacob's blessing of Ephraim and Manasseh, with the younger getting the blessing that normally would go to the elder. We also see here that Joseph received a double portion of his father's inheritance, something referred to in Deut. 21:17 as the right of the firstborn. Later we see Yahweh Himself referring to Jacob as His own firstborn (Ex. 4:22), and Ephraim as well (Jer. 31:9).
Obviously the position of firstborn son brings a greater inheritance than that of other children and carries more importance that lower birth order. It also brings responsibilities and risks. It was the firstborn who were killed in Egypt before Israel's release. Reference is made of firstborn sons being literally set as the foundations of certain cities (Joshua 6:26 & I Ki. 16:34). Finally, leadership traditionally seems to have been the firstborn son's domain (II Ki. 3:27 & II Chron. 22:1).
We can see that the rights and responsibilities of firstborn sons are great and clearly well worth having. However, beyond the simple blessings of greater inheritance and a more lasting name, there is truly unique relationship between father and firstborn son which is strengthened by the already mentioned factors. It is this relationship which Scripture tells us to strive for, and it also tells us how to achieve it.
The passage quoted earlier from Romans 8 is one of many which specifically refers to the members of God's church as sons of God. Our first impulse might to be assume that the word "sons" really means "children", but this is not so. The word used there in the Greek specifically refers to male offspring, i.e. sons. Why? Because this passage deals specifically with the concept of a Father/son relationship. In Galatians 4:4-7 (NAS) we see the same reference: "But when the fullness of the time came, God sent forth His Son, born of a woman, born under the Law, in order that He might redeem those who were under the Law, that we might receive the adoption as sons. And because you are sons, God has sent forth the Spirit of His Son into our hearts, crying, 'Abba! Father!' Therefore you are no longer a slave, but a son; and if a son, then an heir through God."
These passages are addressed to the entire church, not only to men, or only to pastors, or only those who hold "power positions" in a church. Galatians 3:26-28 (NAS) says, "For you are all sons of God through faith in the Christ Yahshua. For all of you who were baptized into the Christ have clothed yourselves with the Christ. There is neither Jew nor Greek, there is neither slave nor free, there neither male nor female; for you are all one in the Christ Yahshua." This passage tells us how we can become sons: by baptism into the Christ Yahshua. It also informs us that every one who has become part of the body of the Christ has become as Him: a favored, firstborn son. There is no distinction made concerning social position, race, or gender with our Father - in His eyes we are all His beloved firstborn sons.
Hebrews 2:22, 23 informs us that "...ye are come unto Mount Sion, and unto the city of the living God...to the general assembly and church of the firstborn, which are written in heaven..." This clearly establishes our status before God, and in tandem with Gal. 4:7, explains that we are heirs and co-heirs with Yahshua (as is also stated in Rom. 8:17) and why. It becomes ever clearer that the question of sonship is vitally important to us as members of God's church: once we become sons, we share in whatever inheritance Yahshua receives from our Father, and that inheritance is priceless.
We can see from the structure and phrasing of the above and other passages that we are now sons of God, in this time. It does not say that we "will be", but that we are. As everyone knows, a child's gender is determined at the moment of its physical conception. The same is also true of us as spiritual children of God: upon our baptism we are begotten and engendered, and we are all sons, now. As such we are all equal, with equal rights and responsibilities, and an equal relationship to Him as His sons.
As the end time draws near, it is vitally important for us to understand where we stand with our Father: what power we may claim, what rights we have, what our inheritance entails, and what our Father expects of us now and in the coming days. As we gain understanding of the awesome relationship our Father has made it possible for us to have with Him, we can more clearly understand these other very important things. Above all, let us strive to become a son such as Yahshua was, who could confidently say,
"And He that sent Me is with Me: the Father hath not left Me alone; for I do always those things that please Him."
NEW COVENANT / BETTER PROMISES
"Behold, the days come, saith Yahweh, that I will make a new covenant with the house of Israel, and with the house of Judah...this is the covenant that I will make with the house of Israel; After those days, saith Yahweh, I will put My law in their inward parts, and write it in their hearts; and will be their God, and they shall be My people. And they shall teach no more every man his neighbor, and every man his brother, saying, Know Yahweh: for they shall all know Me, from the least of them unto the greatest of them, saith Yahweh: for I will forgive their iniquity, and I will remember their sin no more."
The above verse, quoted from Jer. 31:31-34 and repeated in Heb. 8:8-12, is one of the foundational texts of hope and faith for God's people today: the promise of a new covenant between Him and His people. A better covenant, containing better promises. Many people believe that we live within this new covenant now: they believe that this covenant was established by Yahshua during His last Passover, that it was put into force upon His death, and that it is now available to all those who accept Yahshua as the son of God and accept His laws as written in their hearts. Others believe that this covenant has only a future application which literally only encompasses the house of Israel and the house of Judah, or Jews as they are called today. It also seems that some lack understanding of the promises given under this new covenant. Let's examine Scripture to find the truth of the matter.
Concerning the concept of only a future application or fulfillment of the New Covenant: in Luke 22:20, Yahshua Himself tell His disciples - and us - "...This cup is the new testament (or "covenant") in My blood, which is shed for you." With this single statement the concept of future application is destroyed. The new covenant of Yahshua's blood applied to those disciples upon the utterance of these words and the subsequent literal shedding of His during His crucifixion, as it applies to us now. This Scripture alone makes a powerful statement; however, we must not stop here, for we need other witnesses to this subject.
Paul says in II Cor. 3:5-6: "Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God; Who also hath made us able ministers of the new testament (covenant); not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life." Paul claims to be a minister or servant of the new covenant instituted by Yahshua. This, taken with Luke 22:20, is proof that the new covenant has been in effect since Yahshua's death.
Also, Hebrews 9:15-28 tells us that Yahshua was the "mediator of a new covenant", and that a covenant is in force upon the death of the maker of that covenant, or perhaps upon the death of an appointed victim. Either interpretation is effective, for Yahshua was both the maker of the new covenant, and He died as the appointed victim whose blood was required to be shed to seal that covenant - "Therefore even the first covenant was not dedicated ("brought in" or "inaugurated") without blood...without shedding of blood is no remission (forgiveness)...so the Messiah was once offered to bear the sins of many..." This passage is another proof that the new covenant was surely brought into effect with the shedding of Yahshua's blood and His death, and therefore is still in effect now.
These passages and others clearly show that Yahshua's people are under the New Covenant now and have been since His death. Before going on to the terms of this covenant, one question which must be addressed: "Does this covenant apply only to Jews?" Though the original quote from Jeremiah is put in terms of the house of Israel and the house of Judah, we know that the new covenant is not limited only to those two groups. The new covenant is offered to all who are called to accept Yahshua's sacrifice: "For if the blood of bulls and of goats, and the ashes of an heifer...sanctifieth the purifying of the flesh: How much more shall the blood of the Messiah, purge your conscience from dead works to serve the living God? And for this cause He is the mediator of the new testament (covenant), that by means of death, for the redemption of the transgressions that were under the first covenant, they which are called might receive the promise of eternal inheritance." (Heb. 9:13-15)
And who are the called? Rom 9:24-26; I Cor. 1:9; and Col. 3:15 all speak of this calling and present clear proof that the called ones include both Jews and Gentiles. This covenant is for all who accept Yahshua and obey His words: "And being made perfect, He became the author of eternal salvation unto all them that obey Him." (Heb. 5:9) There is no distinction made between Jew and Gentile in our Father's eyes: "But now the righteousness of God outside the law is manifested...even the righteousness of God which is by faith of Yahshua the Messiah, unto all them that believe: for there is no difference: For all have sinned and come short of the glory of God...is He the God of the Jews only? Is He not also of the Gentiles? Yes, of the Gentiles also." (Rom. 3:21-25 & 29)
So, having established the scope and present application of this new covenant, let's examine the nature of that covenant. Heb. 8:6 tells us, "But now hath He obtained a more excellent ministry, by how much also He is the mediator of a better covenant, which was established upon better promises." What are these better promises connected with this new covenant?
The primary aspect of the new covenant is forgiveness of sins as Yahshua tells us in Matt. 26:28: "For this is my blood of the [new] covenant, which is shed for many for remission of sins." Paul speaks in this way in Acts 2:3: "Repent, and baptized every one of you in the name of Yahshua the Messiah for the remission of sins and ye shall receive the gift of the Holy Spirit". We also see here that receiving the Holy Spirit is also part of this covenant.
Heb. 10:16-17 tells us more: "This is the covenant that I will make with them after those days, saith the Lord, I will put My laws into their hearts, and in their minds will I write them; and their sins and iniquities I will remember no more." God promises to write His laws in our hearts and our minds so that we may know His will for us and how to follow it, and so that we may desire to please Him.
Because of the new covenant, we become reconciled to the Father, as Rom. 5:10 tells us: "For if, when we were enemies, we were reconciled to God by the death of His son, much more, being reconciled, we shall be saved by His life." Paul speaks of this again in II Cor. 5:18: "And all things are of God, who hath reconciled us to Himself by Yahshua the Messiah, and hath given us the ministry of reconciliation." Finally, we see in Eph. 2:16, "And that He might reconcile both unto God in one body by the stake, having slain the enmity thereby..."
Because of this reconciliation, we have direct access to the Father as individuals in a way never possible before: "For through Him we both (Jew and Gentile) have access by one Spirit unto the Father." (Eph. 2:18) Yahshua puts it this way in John 16:26: "At that day ye shall ask in My name: and I say not unto you, that I will pray the Father for you: for the Father Himself loveth you...", and Paul exhorts us in Heb. 4:16, "Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need."
Not only are we promised direct access to the Father, we are promised something far greater: our Father's presence within us, as well as Yahshua's: John 14:23 says, "...If a man love Me, he will keep My words: and My Father will love him, and We will come unto him, and make Our abode with him." John reminds us that we will also abide in Yahshua and the Father, "Let that therefore abide in you, which ye have received from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father" (I John 2:24). Wonderful promises indeed!
We are promised that we will become new, spiritual creations, known in the spirit and not in the flesh: "...He died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again. Wherefore henceforth know we know no one after the flesh...Therefore if any one be in the Messiah, he is a new creature: old things are passed away; behold all things are become new." (II Cor. 5:15-17) All physical distinctions pass away under the new covenant: "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in the Messiah Yahshua." (Gal. 3:28)
As these new spiritual creatures, we are given the position of sonship: "For as many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption (sonship), whereby we cry, Abba, Father" (Rom. 8:14-15). Gal 4:4-6 also testifies to this: "... God sent forth His son...to redeem them that were under the law, that we might receive the adoption of sons (sonship). And because ye are sons, God hath sent forth the Spirit of His son into your hearts, crying, Abba, Father."
With this sonship, we become co-heirs with the Messiah: "And if ye be the Messiah's, then are ye Abraham's seed, and heirs according to the promise." (Gal. 3:29). Paul tells us in Rom. 8:16-17, "The Spirit itself beareth witness with our spirit, that we are the children of God; and if children, then heirs; heirs of God, and joint-heirs with the Messiah..." Yahshua bore witness of this to Paul in Acts 26:15-18: "I am Yahshua whom thou persecutest...delivering thee from the people, and from the Gentiles unto whom I send thee, to open their eyes...that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in Me."
Finally, one of the greatest promises is that of eternal life: "For the wages of sin is death; but the gift of God is eternal life through Yahshua the Messiah our Lord." (Rom. 6:23). In Titus 1:1-2, Paul says, "Paul, as servant of God...according to the faith of God's elect...in hope of eternal life, which God, that cannot lie, promised before the world began." John attests to this in I John 2:25 in this way: "And this is the promise He hath promised us, even eternal life."
The New Covenant is a covenant made between an individual and God through Yahshua His son. It was instituted by Yahshua during His last Passover, sealed with the blood of His death, and is offered to every individual - regardless of race, gender, or social standing - who accepts Him as the son of God who died for our sins. Upon repentance and baptism we enter into this covenant where our Father writes His laws in our hearts and minds, and we accept the gift of salvation and agree to obey His will in all things. The graciousness of this covenant is in the fact that we do so little, and our Father does so much: through simple obedience we are the recipients of so many tremendous promises. "O the depth of the riches of both the wisdom and knowledge of God! How unsearchable are His judgements, and His ways past finding out!"
"But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Yahshua the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. See that ye refuse not Him that speaketh..." (Heb. 12:22-25)
DOES THE NEW COVENANT NULLIFY THE OLD?
In Acts 21:26 we see the apostle Paul taking men, purifying himself with them, and entering "into the temple, to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them."
A casual glance at this passage reveals nothing unusual - we know that Paul was Jewish, and there seems to be no problem with his taking a vow, entering into the temple, or offering an offering in the temple. Only upon giving the matter some thought do we realize that the concept of an apostle who is undeniably a minister of the New Covenant participating in what are clearly Old Covenant rituals may be something that requires our attention. The question that quickly arises is "Was Paul under the New Covenant or the Old Covenant?", and a related question immediately follows: "Didn't the New Covenant supercede and nullify the Old Covenant?" These excellent questions require an answer, one which can be found in Scripture.
To begin with we must define exactly what the Old Covenant was. The beginning of this subject can be found beginning in Genesis 15 - In this chapter Yahweh gave certain promises to Abraham - the promise of an heir, the promise innumerable descendants through that heir, inheritance of the land "from the river of Egypt unto the...river Euphrates", and perhaps even rule over the people of that land. Verse 6 tells us that Abraham "believed in Yahweh; and He counted it to him for righteousness." A covenant is made in this chapter, based on faith, sealed with animal sacrifice, and it is the foundation of other covenants to come.
In Genesis 17 we see essentially a repeat of the same covenant, with new aspects added: Yahweh not only promises again to multiply Abraham's seed and give his descendants "all the land of Canaan", He promises to make Abraham the father of many nations, promises to be a God to Abraham and his descendants, and promises to establish this covenant not only with Abraham but also with his "seed after [him] in their generations for an everlasting covenant." This covenant was based on Abraham walking before Yahweh and being perfect (v. 1). It was sealed with the ritual of circumcision to make it "My covenant...in your flesh for an everlasting covenant."
Yahweh goes on to re-establish this covenant with Abraham's descendants, beginning with Isaac in Gen. 26:2-5. Here we receive another piece of information: Yahweh says that "in thy (Isaac's) seed shall all nations of the earth be blessed; because that Abraham obeyed My voice, and kept My charge, My commandments, My statutes, and My laws." From this, together with the information in the earlier cited passages, we learn two important facts: Yahweh's covenant was made with Abraham because of his faith in Him, and that it was re-established with his offspring because Abraham knew and obeyed Yahweh's commandments, statutes, and laws. We see here both faith and the product of faith in action.
This covenant is also re-established with Jacob in Gen. 28:10-15 and in Gen. 35:9-12, with another promise of a great nation coming forth from him, and inheritance of the land by him and his seed. Here is the bridge between the Abraham covenant in Genesis and the Sinai covenant in Exodus.
When Yahweh appears to Moses in Exodus 3:6, He identifies Himself to Moses as "the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob." This identification is necessary not only in order to identify Him as the covenant God of Moses' forefathers, but also to set the stage for the coming salvation of Israel from Egypt as promised under Abraham's covenant and to prepare them for the covenant to be made with them on Mt. Sinai. This reminded the people of Israel of their forefathers' relationship with Yahweh and through this, their own relationship with Him: because of that relationship they could rely on Yahweh to save them from the hardships to come. In understanding who this saving God was, they would also understand that the coming covenant was related to the covenant established between their forefathers and Yahweh.
In Exodus 19 thru 24 we see that covenant re-established with these descendants of Abraham. In Ex. 19:3-8, Yahweh tells Moses, "'Thus shalt thou say to the house of Jacob, and tell the children if Israel; Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto Myself. Now therefore, if ye will obey My voice indeed, and keep My covenant, then ye shall be a peculiar treasure unto Me above all people...and ye shall be unto Me a kingdom of priests, and an holy nation'...and all the people answered together, and said, 'All that Yahweh hath spoken we will do.'"
With this covenant agreed upon, Yahweh proceeds to set out His commandments, laws and judgments, beginning with the ten commandments in ch. 20:2, and ending with His promises to bless and protect the people and bring them into the land promised to their fathers, if they would "do all that I speak" (23:22). Finally, in ch. 24:3-8, we see the covenant sealed: "And Moses came and told the people all the words of Yahweh, and all the judgments: and all the people answered with one voice, and said, 'All the words which Yahweh hath said we will do'...and he (Moses) took the book of the covenant, and read in the audience of the people: and they said, 'All that Yahweh hath said, will we do, and be obedient.'...and Moses took the blood and sprinkled it on the people, and said, 'Behold the blood of the covenant, which Yahweh hath made with you concerning all these words.'" We know, of course, that Leviticus, Numbers, and Deuteronomy go on to explain the laws, judgments, and statutes given here in greater detail.
The Old Covenant as given and re-established in the above passages clearly included the ritual of circumcision and obedience to Yahweh's laws. Abraham fulfilled these two requirements, as did the children of Israel. The Passover observance required under the Sinai covenant, for example, could not be observed by any uncircumcised person - Ex. 12:48. Also, it appears that Moses was circumcised as a child, else how did Pharaoh's daughter identify him as an Hebrew child so quickly (Ex. 2:6)? Finally, all of the Israelite men who entered into Canaan were required to be circumcised before beginning to take possession of that land promised to them under this covenant (Josh. 5:2-8).
In considering the above information, we can see that the "Old Covenant" was a covenant made with Abraham because of his faith in and obedience to Yahweh. This covenant was then re-established and reinforced with Abraham's "seed", from Isaac and Jacob all the way down to Moses and the children of Israel who were brought out of Egypt in fulfillment of the covenant promise originally made to Abraham in Gen. 15:13-14. The covenant made with Abraham and his descendants is called "everlasting" - Gen. 17:7, 13, and 19. Also, many of the detailed statutes expressly given under the Sinai covenant are referred to elsewhere as "a statute throughout your generations" (Lev. 17:7; 23:21, 31; Num. 35:29, etc.) or "an ordinance for ever" (Ex. 12:24, Num. 15:15, etc). This everlasting covenant applies to all the physical "seed" or offspring of Abraham and Israel throughout their generations, from the days of the patriarchs up to the present time. If all these things are true, then the Old Covenant is still in effect now.
Before returning to our original question, we must briefly review the nature of the New Covenant. We see in Jer. 31:31 a reference to a "new covenant" to be made with the house of Israel and the house of Judah. This covenant is simple: Yahweh says that He will "write My law in their inward parts, and write it in their hearts; and will be their God, and they shall be My people, and they shall teach no more every man his neighbor...saying 'Know Yahweh': for they shall all know me, from the least of them unto the greatest of them...for I will forgive their iniquity, and I will remember their sin no more." Notice the similarity between the Old Covenant and the New: both required knowledge of God's law, both promise that Yahweh will be their God, and both address the concept of forgiveness of sin: under the Old Covenant, sin was atoned for repeatedly by animal sacrifice; in the New Covenant it was atoned for once and for all by Yahshua's death.
The New Covenant was established by Yahshua (Luke 22:20), sealed with His blood, and is also in effect now, available to all who accept His sacrifice for their sins. The fleshly circumcision required under the Old Covenant was translated to a spiritual circumcision of the heart (Jer. 4:4; Rom. 2:28-29). Paul was a minister of the New Covenant (II Cor. 3:6), and he explains its scope and application in Hebrews, particularly in chapters 8-10. (For a more detailed examination of the New Covenant, see our article, "New Covenant / Better Promises")
The abiding factors in both the Old Covenant and the New are faith and obedience - the faith of our father Abraham which must abide in us now in order to be counted righteous in our heavenly Father's sight, and the obedience by which we give outward evidence of our faith. Some of the factors of the Old Covenant (blood sacrifices, temple observances, ritual cleansings, etc.) were shadowy symbols of Yahshua, the Author and Finisher of our faith (Heb. 12:2), and these have been addressed and fulfilled under the New Covenant, making them unnecessary for us to observe now. However, many of the provisions of the Old Covenant (such as the Commandments, annual Holy Days, dietary laws, general instructions on how to deal with our God and our neighbors, etc.), were given to God's people as continuing guides to everyday spiritual life. Such provisions guide us in the spirit of God's law, and even we under the New Covenant are adjured to observe these things in order to give evidence of our spiritual existence as God's people (John 14:15; John 15:10; I John 2:3, 3:22, & 5:3; Rev. 14:12; etc.).
With all this understood, we can now return to our original question, "Was Paul under the New Covenant or the Old Covenant?" Since Paul was a minister of the New Covenant and unquestionably accepted Yahshua's sacrifice for him, he was certainly a participant in the New Covenant. However, Paul himself tells us in Romans 11:1 & 2, "...Hath God cast away His people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away His people that He foreknew..." Clearly Paul considered his fleshly heritage of the Old Covenant somehow significant, because he appeals to that heritage again in Phil. 3:4-5: "...If any other man thinketh that he hath whereof he might trust in the flesh, I more: Circumcised the eighth day, of the stock of Israel, an Hebrew of the Hebrews..." In mentioning circumcision, Paul brings into this discussion the fact that circumcision is the fleshly seal of an "everlasting covenant", something that may be somehow trusted in.
Was Paul also under the Old Covenant? The simple fact that he was circumcised proves that he was, but we can look elsewhere for further proof: Acts 21:17-26 clarifies this. "(the elders) said unto him, 'Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous in the law: And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs...Do therefore this...We have four men which have a vow on them; Them take, and purify thyself with them...and all may know that those things whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law.'" In this passage, Paul goes on to enter into the temple "to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them." All of this proves without a doubt that Paul considered the Old Covenant - including both circumcision and observance of the Mosaic laws - to still be in effect for himself and the rest of the Messianic Jews.
(Since Paul was under the New Covenant and had accepted Yahshua's sacrifice as a one time only event which fulfilled and did away with the blood sacrifices under the Old Covenant, the offering he gave in Acts 21:26 could not have been a blood sacrifice. The word used there is Strong's #4376 - "a presentation; concretely an oblation (bloodless) or sacrifice." There were bloodless offerings given under the Old Covenant - meal offerings and drink offerings, even monetary offerings - which would have satisfied his purpose without the shedding of blood.)
If any further proof of Paul's position on the continuing existence of the Old Covenant is needed, we need only to look at Acts 16:1-3, where Paul takes Timothy, the son of a Greek man and a Jewish woman, and "circumcised him because of the Jews which were in those quarters..." This circumcision was not for salvation's sake (as ch. 15:5-29 clearly addresses), but because Timothy's mother was Jewish, which brought him under the rules of the Old Covenant. Paul oversaw this circumcision in order to bring Timothy into obedience to the Old Covenant so that those (presumably non-Messianic) Jews who knew him as the son of a Jewish woman would understand that both Paul and Timothy, as part of physical Israel, embraced the Old Covenant even as they administered the gospel of the New Covenant. Clearly Paul, minister of the New Covenant, believed the Old Covenant to still be in effect during his time.
It must be made clear here that the benefits of the Old Covenant were mainly physical in nature: inheritance of the land promised by Yahweh, a multitude of descendants, protection from enemies, a treasured position before Yahweh, etc., and they were instituted by the physical ritual of circumcision and obedience to the laws given by Moses. Paul repeatedly makes it clear that under the New Covenant, the benefits are spiritual and come only through faith in Yahshua: salvation cannot be obtained by physical circumcision.
If Paul, Timothy, and the elders had believed that the Old Covenant had been nullified by the New Covenant, they would not have participated in circumcision (particularly that of a grown man), the events in Acts 21:21-26 would never have occurred, and Paul would not have written in so many places of the importance of physical Israel in God's plan. In Rom. 11:29, he states (concerning the physical nation of Israel) that "...the gifts and calling of God are without repentance." ("Without repentance" here means "irrevocable" - impossible to take away or nullify.) Paul is reinforcing the truth of the fact that the Old Covenant was an everlasting covenant.
Has the New Covenant superceded and nullified the Old Covenant? No. Nowhere in the New Testament does it state that the New Testament nullifies the Old. Clearly the New Covenant is a better covenant, established upon better promises (Heb. 8:6), and Scripture tells us, "In that He saith, 'A new covenant', He hath made the first old. Now that which decayeth and waxeth old is ready to vanish away" (Heb. 8:13), but notice that it simply says that the old is "ready to" vanish away, not that it has already done so.
The Old Covenant is still in effect for physical Israel, while the New Covenant is in effect now for all who would accept Yahshua's sacrifice and enter into that covenant. This reveals to us three interesting categories of covenant people in Scripture: non-Messianic, physical Israel under the Old Covenant; Messianic physical Israel under both the Old and New Covenants; and the Gentile Messianic community under the New Covenant only. (Perhaps the lasting existence of the Old Covenant within the non-Messianic portion of physical Israel has some bearing on the passages in the latter part of Ezekiel which seem to point to a millennial observance of the Old Covenant rites.)
The Old Covenant was an everlasting physical covenant of faith, promises, circumcision, and obedience to Yahweh's laws. The New Covenant is a spiritual covenant instituted out of love and mercy for mankind who could not perfectly fulfill the physical requirements of the Old Covenant (animal sacrifices, ritual observances, etc.). We under the New Covenant receive better promises based on spiritual things: we are circumcised in our hearts, and our God graciously writes His laws in our hearts so that we might know them and desire to obey them in order to please Him. While many aspects of the Old Covenant have been fulfilled by Yahshua and are now observed more perfectly in a spiritual manner under the New Covenant, overall the spirit of the law abides, guiding us to a more perfect relationship with our Father and our Creator. In this way we receive the greatest and most important promise of all, "...as God has said, 'I will dwell in them, and walk in them; and I will be their God, and they shall be My people."
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