|
1 Corinthians 15:53
For this perishable body must put on the imperishable, and this mortal body must put on immortality. Three days is such a repeated theme in the Torah. It is on the third day that Abraham and Isaac climbed the mountain (Gen. 22:4); Israel had to purify itself then God came in their sight on Mt. Horeb after three days(Exodus 19:16); Jonah was spewed out of the fish after three days (Jonah 1:17); Joshua crossed the Jordan as on dry land on the third day (Joshua 3:2,17), and the remainder of the flesh of any offering needed to be burned after three days (Leviticus 7:17). The theme of the third day denotes of resurrection, of corruptibility putting on incorruptibility (1 Cor. 15:53). It is also on the third day that the Master rose (Matt. 16:21), that there was a wedding in Cana (John 2:1), and the two witnesses are raised up after three and half day (Rev. 11:11). On the other hand, Yeshua waited four days to go to Lazarus (John 11:17). The Master wanted to wait that long because the third day is actually the time when unrefrigerated meat starts to decompose (John 11:39). The disciples hesitated to open the tomb not only because of the smell, but it represented a desecration and exposure to uncleanliness. Even in the Temple, meat from peace offerings was not allowed to remain on the altar more than three days; after that it had to be burned (Lev. 7:16—18). The Master waited till the fourth day so the people would know that Lazarus was truly dead and not just sleeping. The three daysWHEN theme speaks to us of the most wonderful process and miracle in our redemption program: that of corruptibility putting on incorruptibility. The corruptible is transformed into an incorruptible state before it is allowed to decompose. This also represents the greatest promise Hashem made to his people. Through the prophet Hoseah came the following words for an apostate Israel who would soon face exile and deportation, Come, let us return to ADONAI; for he has torn us, that he may heal us; he has struck us down, and he will bind us up. After two days he will revive us; on the third day he will raise us up, that we may live before him (Hos. 6:1-2). One day for God is 1,000 years. In the third millennia of exile, Israel is resurrected to its former Salomonic grandeur as when nations brought their glories to Jerusalem and came to learn from the wisest king in the world. We can see the beginning of it even now. All these scriptural themes foreshadow our passing from mortality to immortality, from the corruptible to the incorruptible, from death to resurrection. May we always live in the understanding of these things. No matter what life throws at us in what seems at times tsunamis of troubles, may we as Children of the Most-High be perfect (Matt. 5:48) and not have a morbid attitude towards the ending of our temporal passage in this dimension. May we always remember that the end of the vanity of our sad temporal life is fullness of eternal joy; that the end of death is life and that in due time, corruptibility puts on incorruptibility; death is swallowed up by life.
0 Comments
John 5:24
He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. The Torah is a contract. It is a contract that defines our affiliation with our Heavenly Father. It tells us how we belong to Him and His Kingdom (Leviticus 26:10-12). A contract usually tells of benefits for those faithful to its terms, but it is useless unless it is also fitted with ‘teeth’ for those who break them. Within the Torah contract are imbedded two major texts of curses designed to come upon those who dishonor it (Leviticus 26:3-13; Deuteronomy 28). These texts have often been misinterpreted as the ‘curse of the Torah (Galatians 3:13)’ and therefore ‘nailed to the cross (Colossians 2:14)’, (God forbid). How could it be that the instructions which Moses proclaimed are our life ((Deuteronomy 32:47), that the statutes in which David found great rewards (Psalms 19:11), what the writer of the Book of Hebrews even called the ‘Gospel’ (Hebrews 4:2), are now cursed death nailed to a tree (God forbid)? The Torah is an everlasting covenant, and even when covenantal addendums are made, they do not replace the former but are built on them (Galatians 3:17). Upon closer examination we realize that this so-called ‘curse of the Torah’ ‘nailed to the tree’ spoken of by Paul is not the Torah contract itself. The salary of sin (breaking the Torah) is death (1 John 3:4; Romans 6:23). The word ‘mavet:death’ in Hebrew actually refers to separation from God. The curse spoken of here is the condemnation to separation from the Father by the eternal courts of judgment; a form of banishment from the kingdom for breaking the rules. Paul also speaks of a ‘written code (NIV)’, of a ‘handwriting of ordinances (KJV)’ ‘nailed to the cross’ which is often erroneously interpreted as being the Torah Itself, but it only refers to a legal document used in courts which is also called ‘a certificate of debt (ESV)’. It is a paper listing to the judge all our offenses against the law. The Master often used analogies of debts and courts when He spoke of sin (Matthew 6:12). This list, this ‘certificate of debt’ is the evidence against us that we broke the Torah. It is that list which is nailed to the cross with Messiah. Basically, Messiah pays our ‘fine’ to the Judge and gets rid of the evidence that stands against us. We are given a clean slate, a chance to start again. In Messiah we are given a new chance to learn to live by God’s standards. The idea is that like the Children of Israel were rescued from the angel of death in Egypt in order to go and learn to live by God’s standards instead of by those of Egypt, we also, are saved from Satan the ‘angel of death’, that we may go and learn to live for God in His way. We don’t obey the Torah in order to get redeemed; we do it because we are redeemed by the Lamb of God: Yeshua HaMashiach! 1 Corinthians 15:53
For this perishable body must put on the imperishable, and this mortal body must put on immortality. ‘Three days’ is such a repeated theme in Scripture. It is on the third day that Abraham and Isaac climbed the mountain (Genesis 22:4); Israel had purify itself then God came in their sight on Mt. Horeb (Exodus 19:16); Jonah was spewed out of the fish after three days (Jonah 1:17); Joshua crossed the Jordan as on dry land on the third day (Joshua 3:2,17), and the remainder of the flesh of any offering needed to be burned after three days (Leviticus 7:17). The theme of the third day denotes of resurrection, of corruptibility putting on incorruptibility (1 Corinthians 15;53). It is also on the third day that the Master rose (Matthew 16:21), that there was a wedding in Cana (John 2:1), and after three day and half that the two witnesses are raised up (Revelations 11:11). On the other hand, Yeshua waited four days to go to Lazarus (John 11:17). The Master wanted to wait that long because the third day is actually the time when unrefrigerated meat starts to decompose (John 11:39). The disciples hesitated to open the tomb not only because of the smell, but it represented a desecration and exposure to uncleanliness. Even in the Temple, meat from peace offerings was not allowed to remain on the altar more than three days; after that it had to be burned (Leviticus 7:16-18). The Master did that so the people would know that Lazarus was truly dead and not just ‘sleeping’. The ‘three days’ theme speaks to us of the most wonderful process and miracle in our redemption program: that of corruptibility putting on incorruptibility. The corruptible is transformed into an incorruptible state before it is allowed to decompose. This also represents the greatest promise God has made to His people. Through the prophet Hoseah came the following words for an apostate Israel who was facing soon exiles and deportations, "Come, let us return to the LORD; for he has torn us, that he may heal us; he has struck us down, and he will bind us up. After two days he will revive us; on the third day he will raise us up, that we may live before him (Hoseah 6:1-2). One day for God is 1,000 years. In the third millennia of exile, Israel is resurrected to its former Salomonic grandeur as when nations brought their glories to Jerusalem and came to learn from the wisest king in the world. We can see the beginning of it even now. All these scriptural themes foreshadow our passing from mortality to immortality, from the corruptible to the incorruptible, from death to resurrection. May we always live in the understanding of these things. No matter what life throws at us in what seems at times tsunamis of troubles, may we as Children of the Most-High be perfect (Matthew 5:48) and not have a morbid attitude towards the ending of our temporal passage in this dimension. May we always remember that the end of the vanity of our sad temporal life is fullness of eternal joy, that the end of death is life and that in due time, corruptibility puts on incorruptibility and death is swallowed up by life. |
Thanks for thinking of us... even a tiny donation is a blessing to us...
Order our new CD at: http://www.thelumbrosos.com/shop.html
Also available on itune. 
Our 'UNDER THE FIG TREE' atL:
http://www.thelumbrosos.com/shop.html 
Check our original judaica and other jewelery at:
http://www.thelumbrosos.com/shop.html Archives
May 2013
Categories
All
|
RSS Feed