A new Creation..

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nazarene
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A new Creation..

Post by nazarene » Sat Dec 22, 2018 9:36 pm

שלום!

In Yeshua, the Temple and Atonement [viewtopic.php?f=2&t=7] evidence has been given that the High Priest was considered to be a microcosm of the universe. This understanding has applications for our reading of other key verses if we also understand Yeshua in a High Priestly context. Some key verses are now going to be elucidated through this understanding.

Eph 1:7 by whom we have redemption, and the forgiveness of sins by his blood, according to the riches of his grace,
Eph 1:8 which hath abounded in us, in all wisdom and all spiritual understanding.
Eph 1:9 And he hath made us know the mystery of his pleasure, which he had before determined in himself to accomplish,
Eph 1:10 in the dispensation of the fullness of times; that all things might again be made new in the Messiah, things in heaven and [things] on earth.

As Yeshua is our High Priest he is also acting as a microcosm of the universe. Given the association in the second Temple period with the High Priest/Tabernacle with the universe it becomes much more understandable as to why Yeshua is associated with making anew 'things in the heavens and on earth'. Contained 'in' him is the entire universe, in his death, creation itself has the potential to die, and also, in him, creation has the potential to be 'reborn', created anew.

Col 1:17 And He is before all things, and all things have subsisted in Him.
Col 1:18 And He is the Head of the body, the assembly, who is the Beginning, the First-born out of the dead, that He be preeminent in all things;
Col 1:19 because all the fullness was pleased to dwell in Him,
Col 1:20 and through Him making peace by the blood of His cross, to reconcile all things to Himself; through Him, whether the things on the earth, or the things in the heavens.

Temple cult and cosmos merge together in Yeshua to bring about 'cosmic' consequences. The whole of creation is now able to be reconciled back to the Creator through its death and resurrection.

A key word in Colossians 1:17 is the Greek word sunistemi which means to 'stand-together', 'to be compacted together', 'to cohere', 'to be constituted with', essentially in Yeshua all things of the universe are held together.

Yeshua acts as a priestly mediator, representing all of creation before the Most High. This act of representation is offered to all of creation, and to those who accept, they have the ability now to die with Yeshua.

Romans 6:8 8 Now since we died with the Messiah, we trust that we will also live with him.

How exactly can we 'die with Mashiach'? We die 'in Mashiach' as he is a representative of all creation, whether of the heavens or of the earth;

Rom 6:6 knowing this, that our old man was crucified with Him, that the body of sin might be nullified, so that we no longer serve sin.

We are crucified with him, and if we die with him, then we are going to be raised with him, as in his resurrection again he is acting as the representative of the [re]new[ed] creation, thus his death and resurrection has cosmic consequences;

2Co 5:14 For the love of the Messiah constraineth us to reason thus: One died for all; therefore are all dead.
2Co 5:15 And he died for all, that they who live should not live to themselves, but to him who died for them and rose again.
2Co 5:16 And therefore, we know no person after the flesh: and if we have known the Messiah after the flesh, yet henceforth we know [him] no more.

2 Corinthians 5:17 17 Therefore, if anyone is united with the Messiah, he is a new creation- the old has passed; look, what has come is fresh and new!

On what basis can one man die for anothers sin? If that person contained in himself the entire creation, and when he dies, acts as a representative of all creation dying, and the deaths of those who choose to die with him are represented 'in him' this then transcends a simple person for person ideal.
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nazarene
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Re: A new Creation..

Post by nazarene » Sun Dec 23, 2018 10:09 am

שלום!

Rom 5:18 So then, as through one deviation it was toward all men to condemnation, so also through one righteous act toward all men to justification of life.

The sin of Adam had 'cosmic' consequences, it not only affected him, his wife, and children, but all of creation, and all creation now travails with mankind earnestly hoping for an end of the 'cosmic corruption' which began as a result of the sin of Adam.

Rom 8:18 For I calculate that the sufferings of the present time are not worthy to compare to the coming glory to be revealed in us.
Rom 8:19 For the earnest expectation of the creation eagerly awaits the revelation of the sons of God.
Rom 8:20 For the creation was not willingly subjected to vanity, but through Him subjecting it, on hope;
Rom 8:21 that also the creation will be freed from the slavery of corruption to the freedom of the glory of the children of God.
Rom 8:22 For we know that all the creation groans together and travails together until now.

Adam, as High Priest of creation, [see viewtopic.php?f=2&t=10] affected all creation through his disobedience, the last Adam as the High Priest of all creation, through his act of obedience then resolved the problems created. Adam, as High Priest, would be a microcosm of the universe, and so, to repair the consequences of his action, the last Adam would also have to be a microcosm of the universe.

Rom 5:19 For as through the one man's disobedience the many were constituted sinners, so also through the obedience of the One the many shall be constituted righteous.

1Co 15:22 For as it was by Adam, that all men die, so also by the Messiah they all live:

Yeshua, as he sits at the Right Hand of the Most High now makes intercession for us;

Rom 8:34 Who is it that condemneth? Messiah died, and arose, and is on the right hand of God, and maketh intercession for us.

This 'intercession' is within a priestly context, there is an emphasis of the 'right Hand of 'Elohim', this is an allusion to Psalms 110;

Psa 110:1 A Psalm of David. The LORD saith unto my lord: 'Sit thou at My right hand, until I make thine enemies thy footstool.'
Psa 110:2 The rod of Thy strength the LORD will send out of Zion: 'Rule thou in the midst of thine enemies.'
Psa 110:3 Thy people offer themselves willingly in the day of thy warfare; in adornments of holiness, from the womb of the dawn, thine is the dew of thy youth.
Psa 110:4 The LORD hath sworn, and will not repent: 'Thou art a priest for ever after the manner of Melchizedek.'

The one who sits at the Right Hand is spoken of in a priestly context after the manner of Melchizedek. Psalms 110 is applied to Yeshua in other places [Acts 2:34, 1Corinthians 15:25, etc].

As Yeshua is a microcosm of the universe, and is holding together the cosmos, his priestly mediation is extended to the entire cosmos and in the second Temple period this was how the High Priest was viewed;

Mos. 2:133 133 The high priest, then, being equipped in this way, is properly prepared for the performance of all sacred ceremonies, that, whenever he enters the temple to offer up the prayers and sacrifices in use among his nation, all the world may likewise enter in with him, by means of the imitations of it which he bears about him, the garment reaching to his feet, being the imitation of the air, the pomegranate of the water, the flowery hem of the earth, and the scarlet dye of his robe being the emblem of fire; also, the mantle over his shoulders being a representation of heaven itself; the two hemispheres being further indicated by the round emeralds on the shoulder-blades, on each of which were engraved six characters equivalent to six signs of the zodiac; the twelve stones arranged on the breast in four rows of three stones each, namely the logeum, being also an emblem of that reason which holds together and regulates the universe.
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nazarene
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Re: A new Creation..

Post by nazarene » Sun Dec 23, 2018 1:35 pm

שלום!

When Creation and Redemption merge together...

As Creation is a series of separations [Genesis 1:4, 1:6, 1:7, 1:14, 1:18];

Gen 1:4 And God saw the light, that it was good: and God divided the light from the darkness.

Gen 1:4 וירא אלהים את־האור כי־טוב ויבדל אלהים בין האור ובין החשׁך׃

Gen 1:6 And God said, Let an expanse be in the midst of the waters, and let it be dividing between the waters and the waters.

Gen 1:6 ויאמר אלהים יהי רקיע בתוך המים ויהי מבדיל בין מים למים׃

Gen 1:7 And God made the expanse, and He separated between the waters which were under the expanse and the waters which were above the expanse. And it was so.

Gen 1:7 ויעשׂ אלהים את־הרקיע ויבדל בין המים אשׁר מתחת לרקיע ובין המים אשׁר מעל לרקיע ויהי־כן׃

Gen 1:14 And God said, Let luminaries be in the expanse of the heavens, to divide between the day and the night. And let them be for signs and for seasons, and for days and years.

Gen 1:14 ויאמר אלהים יהי מארת ברקיע השׁמים להבדיל בין היום ובין הלילה והיו לאתת ולמועדים ולימים ושׁנים׃

Gen 1:18 and to rule over the day and over the night; and to divide between the light and the darkness. And God saw that it was good.

Gen 1:18 ולמשׁל ביום ובלילה ולהבדיל בין האור ובין החשׁך וירא אלהים כי־טוב׃

...so also there would be a separation [בין] between the seed of the woman and the seed of the serpent [Genesis 3:15]

Gen 3:15 And I will put enmity between you and the woman, and between your seed and her Seed; He will bruise your head, and you shall bruise His heel.

Gen 3:15 ואיבה אשׁית בינך ובין האשׁה ובין זרעך ובין זרעה הוא ישׁופך ראשׁ ואתה תשׁופנו עקב׃

The separation between the womans seed and the serpents seed would bring to mind the 'betweens' of Genesis 1, placing the battle and subsequent defeat and victory into a creation context.

This type of creation language is also seen at the birth of Mosheh. In Exodus 2:2 the woman 'saw that he was goodly', language which calls to mind Genesis 1:4.

Exo 2:2 And the woman conceived, and bore a son; and when she saw him that he was a goodly child, she hid him three months.

Exo 2:2 ותהר האשׁה ותלד בן ותרא אתו כי־טוב הוא ותצפנהו שׁלשׁה ירחים׃

Gen 1:4 And God saw the light, that it was good; and God divided the light from the darkness.

Gen 1:4 וירא אלהים את־האור כי־טוב ויבדל אלהים בין האור ובין החשׁך׃

The woman 'took for him an ark', the Hebrew word for ark only being used in the account of Noach and with Mosheh [compare Exodus 2:3, Genesis 6:14].

Exo 2:3 And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch; and she put the child therein, and laid it in the flags by the river's brink.

Exo 2:3 ולא־יכלה עוד הצפינו ותקח־לו תבת גמא ותחמרה בחמר ובזפת ותשׂם בה את־הילד ותשׂם בסוף על־שׂפת היאר׃

Gen 6:14 Make an ark of cyprus timbers for yourself. You shall make rooms in the ark; and you shall cover it with asphalt inside and out.

Gen 6:14 עשׂה לך תבת עצי־גפר קנים תעשׂה את־התבה וכפרת אתה מבית ומחוץ בכפר׃

This Hebrew word would bring to mind Noach, and a 'new creation', as the earth was cleansed and restarted with Noach.

The account of Mosheh then begins with creation overtones, a merging together of redemptive and creation themes.
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nazarene
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Re: A new Creation..

Post by nazarene » Tue Dec 25, 2018 10:02 am

שלום!

The crossing at the reed sea seems to have Creation overtones, in Joshua 24:7 when the story is retold the darkness is said to have been between the Hebrews and the Egyptians;

Jos_24:7 And they cried to Jehovah, and He set thick darkness between you and the Egyptians, and brought the sea on them, and covered them. And your eyes saw that which I have done in Egypt. And you lived in the wilderness many days.

The inclusion of darkness between the two groups of people would bring to mind the dividing and darkness of day one of Creation also significant is the inclusion of light;

Exo 14:19 And the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them:
Exo 14:20 And it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but it gave light by night to these: so that the one came not near the other all the night.

Gen 1:4 And God saw the light, that it was good, and God separated between the light and darkness.

Mosheh then divides the waters, the division of the waters would bring to mind day two of Creation;

Exo 14:21 And Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all the night, and made the sea dry land, and the waters were divided.

Gen 1:6 And God said, Let an expanse be in the midst of the waters, and let it be dividing between the waters and the waters.

There is then an emphasis on the dry land in verse 21, and 22, the dry land would bring to mind the 3rd day of Creation;

Exo 14:22 And the children of Israel went into the midst of the sea upon the dry ground; and the waters were a wall unto them on their right hand, and on their left.

Gen 1:9 And God said, Let the waters under the heavens be collected to one place, and let the dry land appear. And it was so.

The Wisdom of Solomon [written at the latest in the first century] also connects the crossing of the reed sea with a new creation and a grassy plain which given the connections to creation would bring to mind the 3rd day of creation with the bringing forth of vegetation and trees;

[3] For while they were still busy at mourning,
and were lamenting at the graves of their dead,
they reached another foolish decision,
and pursued as fugitives those whom they had
begged and compelled to depart.
[4] For the fate they deserved drew them on to this end,
and made them forget what had happened,
in order that they might fill up the punishment
which their torments still lacked,
[5] and that thy people might experience an incredible journey,
but they themselves might meet a strange death.
[6] For the whole creation in its nature was fashioned anew,
complying with thy commands,
that thy children might be kept unharmed.
[7] The cloud was seen overshadowing the camp,
and dry land emerging where water had stood before,
an unhindered way out of the Red Sea,
and a grassy plain out of the raging waves,
[8] where those protected by thy hand passed through as one nation,
after gazing on marvelous wonders.

This is interesting as Josephus writing in the first century places the crossing of the reed sea on the 3rd day;

Antiquities of the Jews 2:315 315 So the Hebrews went out of Egypt, while the Egyptians wept, and repented that they had treated them so harshly. Now they took their journey by Letopolis, a place at that time deserted, but where Babylon was built afterward, when Cambyses laid Egypt waste: but as they went away hastily, on the third day they came to a place called Baalzephon, on the Red Sea;
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Stephen
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Re: A new Creation..

Post by Stephen » Tue Dec 25, 2018 3:17 pm

Thanks for the study, Naz. Your explanations are bringing the Brit in light as far as what Paul actually meant rather than what we have been taught that Paul was trying to say.

nazarene
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Joined:Tue Nov 07, 2017 3:52 pm

Re: A new Creation..

Post by nazarene » Sun Dec 30, 2018 4:55 pm

שלום!

The journey through the wilderness also has creation overtones.

In Deuteronomy the Hebrew word תהו is used;

Deu 32:10 He found him in a desert land, and in the waste, a howling wilderness. He encircled him and cared for him; He guarded him as the pupil of His eye.

Deu 32:10 ימצאהו בארץ מדבר ובתהו ילל ישׁמן יסבבנהו יבוננהו יצרנהו כאישׁון עינו׃

The Hebrew word תהו is also used with Genesis 1;

Gen 1:2 the earth hath existed waste and void, and darkness is on the face of the deep, and the Spirit of God fluttering on the face of the waters,

Gen 1:2 והארץ היתה תהו ובהו וחשׁך על־פני תהום ורוח אלהים מרחפת על־פני המים׃

The use of the single word alone may not be enough evidence alone, however, there is a further word which links the next verse of Deuteronomy to the Creation account;

Gen 1:2 the earth hath existed waste and void, and darkness is on the face of the deep, and the Spirit of God fluttering on the face of the waters,

Gen 1:2 והארץ היתה תהו ובהו וחשׁך על־פני תהום ורוח אלהים מרחפת על־פני המים׃

The Hebrew word רחף is used in Genesis 1, and only in two other places, one of those places being Deuteronomy 32;

Deu 32:11 As an eagle waketh up its nest, Over its young ones fluttereth, Spreadeth its wings--taketh them, Beareth them on its pinions; –

Deu 32:11 כנשׁר יעיר קנו על־גוזליו ירחף יפרשׂ כנפיו יקחהו ישׂאהו על־אברתו׃

The usage of these two words would bring to mind creation, thus joining together the themes of protection, redemption and creation.
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nazarene
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Re: A new Creation..

Post by nazarene » Sun Jan 20, 2019 2:37 pm

שלום!

In Yonah 1:17 the phrase 3 days and 3 nights is used;

Jon 1:17 And Jehovah appointeth a great fish to swallow up Jonah, and Jonah is in the bowels of the fish three days and three nights.

Jon 2:10 And Jehovah saith to the fish, and it vomiteth out Jonah on the dry land.

When Yonah is vomited out he is vomited out on dry land, this gives us a dry land, 3rd day connection which brings the readers mind back to Genesis;

Gen 1:9 And God said, Let the waters under the heavens be collected to one place, and let the dry land appear. And it was so.

There was also an association with the third day and the appearing of the dry land during the crossing of the reed sea;

Antiquities of the Jews 2:315 315 So the Hebrews went out of Egypt, while the Egyptians wept, and repented that they had treated them so harshly. Now they took their journey by Letopolis, a place at that time deserted, but where Babylon was built afterward, when Cambyses laid Egypt waste: but as they went away hastily, on the third day they came to a place called Baalzephon, on the Red Sea;

Exo 14:21 And Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all the night, and made the sea dry land, and the waters were divided.

The appearance of dry land on day 3 seems to be behind the background for Yeshua being the first-fruit. On day three this is the first instance we see of something sprouting forth;

Gen 1:11 And God said, Let the earth sprout tender sprouts, the plant seeding seed, the fruit tree producing fruit according to its kind, whichever seed is in it on the earth. And it was so.
Gen 1:12 And the earth bore tender sprouts, the plant seeding seed according to its kind, and the fruit tree producing fruit according to its kind, whichever seed is in it. And God saw that it was good.

In speaking about the resurrection in 1st Corinthians the apostle Paul uses the word 'appeared';

1Co 15:4 and that He was buried, and that He was raised the third day, according to the Scriptures,
1Co 15:5 and that He appeared to Peter, and then to the Twelve.
1Co 15:6 Then He appeared to over five hundred brothers at once, of whom the most remain until now, but some also fell asleep.

The themes of appearing and third day would bring to mind day three of Creation, the word 'appeared' used in Corinthians is the same Greek word that is used in the LXX version of the Creation account;

Gen 1:9 And God said, Let the water which is under the heaven be collected into one place, and let the dry land appear, and it was so. And the water which was under the heaven was collected into its places, and the dry land appeared.

The Creation allusion is further fused together with the appearance of Yeshua later on in the chapter when Paul speaking about the resurrection uses language that would bring to mind the Creation account;

1Co 15:35 But someone will say, How are the dead raised? And with what body do they come?
1Co 15:36 Foolish one! What you sow is not made alive unless it dies.
1Co 15:37 And what you sow, you do not sow the body that is going to be, but a bare grain, (it may be of wheat, or of some of the rest),
1Co 15:38 and God gives it a body according as He willed, and to each of the seeds its own body.
1Co 15:39 Not every flesh is the same flesh, but there is one flesh of men, and another flesh of beasts, and another of fish, and another of birds.
1Co 15:40 And there are heavenly bodies, and earthly bodies. But the glory of the heavenly is truly different, and that of the earthly different;
1Co 15:41 one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory.
1Co 15:42 So also the resurrection of the dead. It is sown in corruption, it is raised in incorruption.

The apostle Paul reverses the order of Creation, the flesh of man and beasts being created in day 6, the fish and the birds being created in day 5 and the heavenly bodies being created in day 4, which would lead us then back to day 3 and the connection between the first-fruit, and the appearance on the third day of Yeshua.
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