One For Israel
Testimony
https://www.oneforisrael.org/top-testimonies/dr-seth-postell/
I Met Messiah,
One For Israel Testimony https://www.oneforisrael.org/top-testimonies/dr-seth-postell/
0 Comments
https://m.youtube.com/watch?fbclid=IwAR2HF6t1DGtYs9mxlMxpita16nMlLXiGpVZxn3QNalBfnrpP4O104pB37xo&v=Vt9K6kmpx44&feature=youtu.be
The covenant concept is central of Scripture, establishing and defining God’s relationship with mankind in every *age of *history. The OT was established between God and the people of Israel after Freeing them from Egyptian slavery. Moses, leading them from captivity- served as mediator of this contract at Mount Sinai: (“Moses took the blood from the basins- splattered it over the people, declaring, “this blood confirms the covenant the Lord has made with you in giving you these instructions.(Exodus 24:8, NLT)” God promised Israel would be his chosen people, and he would be their God: (“I will claim you as my own people, and I will be your God. Then you will know that I am the Lord your God who has freed you from your oppression in Egypt(Exodus 6:7,)” God issued the Ten Commandments and laws in Leviticus to be obeyed- If they complied, he pledged prosperity and protection in the Promised Land). To address sins, God set up a system of “animal blood sacrifices.” That system lasted hundreds of years, but it was only temporary. Out of love, God sent his only Son, Jesus, into the world; This new covenant would resolve -the #fall- once and *for *all (Isaiah). For 3 years, Jesus taught throughout Israel about the kingdom of God and his -upcoming role- as #Messiah. To support his claim as Son of God, he performed many miracles, even raising people from the dead. By dying on the cross, Christ became #Lamb of God, the #ultimate #perfect #sacrifice, whose blood has the -power- to #redeem us #forever. Jesus freely #intercedes for us before God- We now -encounter God- ourselves; no longer needing a human to speak for us. Israel struggles to find closeness with God, but the gospel illustrates the covenant now through the power of Christ’s divine blood- sacrificial love- in -manifested- spirit through his *word. While God's grace frequently broke through in the OT, its #presence manifests in #spirit through the resurrected #living christ- The free gift of redemption in Christ is available to all who choose to #receive it. Israels restoration is in the-unity with christ #messiah- in the promise land- eternal #dwelling place.
Throughout the Hebrew Scriptures, the promise of a Messiah is clearly given. These messianic prophecies were made hundreds, sometimes thousands of years before Jesus Christ was born, and clearly Jesus Christ is the only person who has ever walked this earth to fulfill them. In fact, from Genesis to Malachi, there are over 300 specific prophecies detailing the coming of this Anointed One. In addition to prophecies detailing His virgin birth, His birth in Bethlehem, His birth from the tribe of Judah, His lineage from King David, His sinless life, and His atoning work for the sins of His people, the death and resurrection of the Jewish Messiah was, likewise, well documented in the Hebrew prophetic Scriptures long before the death and resurrection of Jesus Christ occurred in history.
The official video of "Talking to Jesus" from the album, Old Church Basement, by Elevation Worship and Maverick City feat. Brandon Lake. Available everywhere now: https://elevationworship.lnk.to/OldCh...
John 7:38; “rivers of #living water will flow from within them.” The pineal(penuel,peniel) gland is located between our temples- (called *3rd eye). While the eyes perceive the physical world, the third eye sees the #true world—a #unified whole with an unyielding #connection to God. Pineal is a place of #meeting with God. Jacobs encounter with God at Peniel is very significant because it brought about a divine *shift in his life, thus, Peniel is a place of *divine shift. One of the oldest *visual depictions of Jacobs wrestling is in the illustrated manuscript the Vienna Genesis. Many #artists have #depicted the scene, considering it as a #paradigm of artistic #creation. In sculpture Jacob Wrestling with the Angel is the subject of a 1940 sculpture by Sir Jacob Epstein on display at the Tate Britain. Jacob wrestling with the angel is described in Genesis (32:22–32; Hosea 12:3–5). The "angel" in question is referred to as "man" (אִישׁ) and "God" in Genesis, while Hosea references an "angel" (מַלְאָךְ).[1] The account includes the renaming of Jacob as Israel (etymologized as "contends-with-God"). In the Genesis narrative, Jacob spent the night alone on a riverside during his journey back to Canaan. He encounters a "man" who proceeds to wrestle with him until daybreak. In the end, Jacob is given the name "#Israel" and #blessed, while the "man" refuses to give his own name. Jacob then names the -place- where they -wrestled- Penuel (פְּנוּאֵל "face of God" or "facing God"- The account contains several plays on Hebrew names—Peniel (or Penuel), Israel—as well as similarity to the #root of Jacob's name (which sounds like the Hebrew for "heel") and its compound. The limping of Jacob (Yaʿaqob ), may mirror the name of the #river, Jabbok (Yabbok יַבֹּק , sounds like "crooked" river), and Nahmanides (Deut. 2:10 of Jeshurun) gives the etymology "one who walks crookedly" for the name Jacob. The Hebrew text states that it is a "man" (אִישׁ, LXX ἄνθρωπος, Vulgate vir) with whom Jacob *wrestles, but later this —“man" is #identified with #God—- (Elohim) by Jacob. In #symbolism, pineal represents the true #temple of god- which dwells #within us when we open our *eyes to him. 🙏
In #Christ, God “creates in himself #one new man in place of the two.” Paul puts this new spiritual #reality and new spiritual #identity in the strongest of terms when he says, “for you are all one in Christ Jesus” (Gal. 3:28). This does -not- mean that there are no more -cultural distinctions or practices- that distinguish members of -different ethnic- groups. What it does mean is that our -union- with Christ produces a -union- with “one another” that #transcends -Any- of our ‘other’ associations in this “fallen” world. As blood is thicker than water in our natural relations, the #Spirit is stronger than both in our Christ union. #Cosmic, #consummative #worldwide #peace is -entirely- dependent on Jesus’ death on the #cross. The -effects- of creaturely reconciliation are felt for all of eternity on account of His #saving #works. The *vertical reconciliation of fallen men to God is #foundational to the *horizontal reconciliation of man to man. The former necessarily accomplishes and secures the latter. Our union with Jesus in His death and resurrection reconciles us to God. And, since we are redeemed by the same Christ, united to the same Christ, and made the beneficiaries of the same benefits of union with the same Christ, we are thereby #united to one another in the #same #body. The disciples had grown up believing that when the Messiah came, He would conquer their enemies, subdue all other nations, and set up a kingdom that would make everything right in the world. But the disciples’ expectations were limited to an earthly understanding of what God’s kingdom really is. The other-worldly kingdom Jesus brought to the earth is a supernatural kingdom that does not receive its -marching orders- from any “worldly source” (Luke 17:21). It’s #powerfully at work in the world, through the lives, and in the hearts of all believers. The Prince of Peace rules and reigns in His kingdom and our peace on earth can be experienced with Him there. This #supernatural #peace is not a worldly brand of peace that ebbs and flows with circumstance. It’s a #perfect #peace powerful enough to serve against the agents and circumstances of ALL unrest. ☺️🌈🕊❤️
In Revelation chapter 7,
John envisions a vast multitude of people from every tribe, tongue, and nation standing before God’s throne, worshiping God day and night (vv. 9–17). That isn’t simply a projection of what it will look like someday, “when we all get to heaven.” It’s a picture that shapes who we are and why we’re here in the present. It calls the church to become a community in which barriers separating nation, tribe, race, and culture dissolve, despite the polarizing forces that surround us. It also hands us a vocation of inviting people of every language and nation to join the choir of worshipers of God and the Lamb, in anticipation of what we will someday be. We live as a sneak preview of God’s future now. If John invited his readers to see their world differently, then we need to take seriously the context he addressed. In the first place, Revelation came as a word on target for local churches in specific missional settings in Roman Asia Minor. It (also at the time) called them to embody the good news of the slain and risen Lamb where they were. And where they were wasn’t easy. These Christians lived in a world dominated by a Roman Empire that demanded ultimate allegiance, a world saturated with the civil religion of the emperor cult and the worship of the local gods that gave Caesar legitimacy. Everything from citywide festivals to private birthday parties became opportunities to honor the emperor. The imperial cult functioned like a contract with the populace of Asia Minor: Give Caesar his due, and the gods will grant you peace, security, and prosperity. Failure to conform was considered “unpatriotic” and disloyal. Christians who resisted faced the potential of persecution, ranging from social and economic exclusion to violent death (Rev. 2:10, 13). But an even greater threat bubbled up from the inside—the temptation to accommodate to the ways of the empire, perhaps to avoid pushback from the culture. Not every church responded to these outside and inside pressures in the same way. Some remained faithful in the face of suffering (Smyrna and Philadelphia), but the majority did not. For example, Christians in Pergamum and Thyatira compromised with the idolatrous practices of the prevailing Roman culture (2:14–15; 20–21). Those in Sardis and Laodicea were guilty of complacency, because of their own pride and prosperity (“I am rich…and do not need a thing”—Rev. 3:17). Each of these churches, then, must read the rest of Revelation in light of its situation. Some need assurance that God who will defeat all powers that oppose him in the end. But for other, compromising communities, the remainder of Revelation jolts like an electric shock. John warns them to repent and embrace the way of the suffering Lamb—or risk facing “the wrath of the Lamb” (6:16). The same is true for us. How we hear Revelation depends in part on our spiritual condition and need. Revelation still calls Christian communities across the globe to renounce the ways of worldly empires and faithfully bear witness to God and his loving mission. John’s in-your-face symbol of Babylon in chapters 17 and 18 offers a prime example of how Revelation speaks a targeted word into its world. John uses this symbol to fix his crosshairs resolutely on Rome. Babylon, like Rome, sits on “seven hills” (17:9), and it fits the profile as “the great city” that rules over the earth (17:18). In chapter 18, John visualizes Rome’s economic exploitation of the empire to satisfy the expensive tastes of the elite. At the very bottom of a list of actual Roman imports, John names “human beings sold as slaves” (v. 13). Rome gets rich by treating human beings as mere commodities. No wonder God calls his people to “come out of [Babylon]” (v. 4)—to leave behind Babylon’s ways of thinking and living. Babylon, however, is by no means chained to ancient Rome. No less than the affluent and arrogant Laodiceans, we must ask, “Where is Babylon today?” and “What does it mean for us to come out of Babylon?” Where do we bow to the idol of consumerism or participate in systems that exploit the weak to benefit the powerful? These aren’t simply matters of individual ethics; they are also part of our witness to a watching world. Reading Revelation in light of God’s mission is the story of God’s life-giving purpose for the world. These include the master symbols of Revelation-- the heavenly throne and the slaughtered Lamb. Both symbols find their sharpest focus in the theological heart of the book, chapters 4 and 5. There, God’s throne represents, in New Testament scholar Eugene Boring’s words, the “mission control of the universe.” If God rules every corner of creation, then no other powers, human or spiritual, can sabotage God’s redeeming purpose for all people and the whole world. How does God accomplish this universal mission? Against all expectations, by a wounded Lamb! The slaughtered Lamb becomes Revelation’s defining symbol and the lens by which we are to understand the entire book, including its visions of judgment. The Lamb unlocks God’s magnificent plan to redeem every tribe and nation precisely because he suffers and dies (Rev. 5:9–10). This symbol doesn’t tell us simply that God brings restoration to all creation through the crucified Jesus. It also shows us how that happens. God’s mission is lamb-like. God defeats all opposing powers, not by brute force and violence, like Caesar, but by self-giving love (Rev. 12:11). Where hope lies Mass school shootings. A planet in crisis. Racially motivated attacks. A deadly pandemic. Floods of refugees from senseless wars. Not surprisingly, many Christians are tempted to feel pessimistic about the future. Revelation offers genuine hope amid overwhelming circumstances. If we read John’s climactic vision of New Jerusalem (Rev. 21–22) in light of God’s mission, we see a future that profoundly shapes the present, extending hope in a fractured world. John’s picture of the New Jerusalem reveals God’s ultimate purpose for the world—the flourishing of humanity and all creation when God’s presence drenches the whole earth. But the new creation casts its light into the present, calling us to embody the life of New Jerusalem on the very streets of Babylon. What does New Jerusalem hope look like? Here are two examples. First, New Jerusalem represents a healing community. The mission of the new creation is to bring about “the healing of the nations” (Rev. 22:2). That wholeness touches every wound that sin and evil have inflicted on humanity. But living as a trailer of the future calls us to become communities of hope and healing in and among the world’s nations today. I’ve seen one of my former students help start a network of such communities in his home area in Germany. They bring hope in a multitude of ways to refugees, urban youth, the elderly, the homeless, the unreligious. They recently intervened on behalf of a sex worker named Emanuela, helping her to complete desperately needed forms for health insurance, connecting her to a debt counselor, and giving her something even greater: unconditional love and friendship. In such acts, new creation breaks into the city. Second, John envisions a restored creation. Revelation pictures New Jerusalem coming down to merge with a transformed earth (Rev. 21:2, 10). The city to come signifies ecological harmony and the flourishing of all creation. If God has a future for the earth, we cannot ignore massive threats to the environment and their harm to the world’s most vulnerable people. Our response surely includes not only rethinking our lifestyles in view of their effect on God’s earth but also recognizing that advocacy on behalf of creation represents a legitimate missional calling, worthy of our prayer and support. A Rocha International, for example, makes a difference in places like Ghana’s Atewa Forest, where mining, illegal logging, and farm encroachment threaten the area’s huge biodiversity. Simultaneously, the organization helps ensure access to safe drinking water for five million Ghanaians. Revelation invites us to be agents of hope for people and for creation. Reading Revelation in light of God’s loving mission helps us hear the book’s call for our time—a call to become contrast communities of worship and witness, living out the pattern of the slaughtered Lamb. A call to forsake our cozy comfort with the consumerism, injustice, and idolatries of Babylon. A call to live as a foretaste of the future, caught up in God’s purpose to make everything new. Elijah (Elias or Elia, Hebrew Eliyyahu), Hebrew prophet who ranks with Moses in #saving the religion of #Yahweh from being *corrupted by the nature -worship- of #Baal (idols). Elijah’s name means “Yahweh IS my God” The story of his #prophetic career in the northern kingdom of Israel during the reigns of Kings Ahab and Ahaziah (1Kings17–19, 2Kings1–2). Elijah claimed that there was no -#reality- except the #God of #Israel, stressing monotheism to the people with possibly unprecedented emphasis. The Israelite king Omri had *allied himself with the Phoenician *cities of the *coast, and his son Ahab was married to Jezebel, daughter of Ethbaal, king of Tyre and Sidon. Jezebel, with her Tyrian courtiers and a -large contingent- of -pagan- priests and prophets, #propagated her native religion in a “sanctuary” built for -Baal- in the royal city of Samaria. This meant that the Israelites -accepted- Baal as well “as” Yahweh, putting -Yahweh- on a “par” with a -nature-god- whose “supreme manifestations” were the “elements and biological fertility, celebrated often in sexual immorality.” Jezebel’s *policies- intensified the *gradual #contamination of the religion of #Yahweh by the Canaanite “religion of *Baal,” a -process made easier by the weakening- of the Israelites’ “faith in Yahweh.” Elijah was from Tishbe in Gilead. The narrative in (1Kings) relates how he suddenly appears during Ahab’s reign to proclaim a #drought in “punishment of the cult of Baal” that Jezebel was -promoting- in Israel at “Yahweh’s expense.” Later Elijah meets 450 prophets of Baal in a contest of strength on Mount Carmel to determine which deity is the true God of Israel. “Sacrifices” are placed on an altar to Baal and one to Yahweh. The pagan prophets’ “ecstatic appeals” to Baal to kindle the wood on his altar are #unsuccessful, but -Elijah’s prayers to Yahweh- are #answered by a fire on his altar. This outcome is taken as decisive by the Israelites, who slay the priests and prophets of Baal under #Elijah’s #direction. The drought thereupon ends with the “falling of rain” symbolizing #repentance and #redemption.X
Everyone is in need of redemption. Our natural condition was characterized by guilt: “all have sinned and fall short of the glory of God” (Romans 3:23). Christ’s redemption has freed us from guilt, being “justified freely by His grace through the redemption that is in Christ Jesus” (Romans 3:24).
|
|
|
|
|
|
|
|
Paragraph. Clicca qui per modificare.
|
Paragraph. Clicca qui per modificare.
|
Paragraph. Clicca qui per modificare.
|
Paragraph. Clicca qui per modificare.
|
Paragraph. Clicca qui per modificare.
|
|