Jehoshua is on the throne of David in New Jerusalem and He is the King of a New Israel
Now let’s go to 1 John chapter 3:
1Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. 2 Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. As believers in the Messiah we are not identified as sinners or wicked as Calvinists teach but we are sons and daughters of God. The Father bestowed this honor on us when we were converted and given the holy spirit due to faith in His only begotten Son. We wonder why those in the world will not hear our message but John tells us why and it is because they don’t know our Father who is God Almighty. Us being sons of God is not merely a future thing but a resent reality as John states in verse 2 of 1 John 3. Our resurrection bodies will be just like the Messiah’s. Verses 4-10 of 1 John chapter 3: 4 Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. 5 And ye know that he was manifested to take away our sins; and in him is no sin. 6 Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him. 7 Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous. 8 He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. 9 Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God. 10 In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother. John clearly defines what sin is, it is not some mystical “nature” it is the transgression of the law. One of the main purposes of the arrival of the Son of God was to take away our sins. If this is the case, which John says it is, then how is it that Christians teach that we cannot stop sinning and that we are still sinners after being converted? Jehoshua is not schizophrenic, He didn’t come to take away sin just so that we can keep doing it, He came to take it away that we may sin no more as He told the woman caught in adultery. He came to turn the house of Israel away from their iniquities (lawlessness) meaning for them to repent from their sins. To repent means to turn and if you turn from something that logically means you intend to stop doing it. This was the Messiah’s mission was to take away the sins of the people and have them sin no more as His mission was to call sinners to repentance. Jehoshua is not going to tell us to do something we cannot do, again He is not schizophrenic as many teach Him to be as they say He came to take away sin and tell us to sin no more just to show us we really can’t. This is confusion and the bible says that God is not the author of confusion. In verse 6, John says that whoever abides in Jehoshua does not sin this because to abide in Jehoshua is to keep His commandments. Remember that sin is transgression of the law. Those who continue to go on sinning and teach others that it is okay to do so do not know Jehoshua Messiah and they are false converts or apostates. John warns of these antichrist teachers who teach against God’s law in and say that we cannot be righteous and that we are just sinners. Verse 7 of 1 John chapter 3: “Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous.” Today we have false teachers that say that we cannot live righteously and that we are just wicked even as believers and hopeless sinners. John the beloved absolutely refutes this and warns us of these deceivers. I believe the devil has infiltrated the Church and his spirit has entered many Pastors as they teach the lie of total depravity and that even as believers wee are wicked in our nature. Calvinism is one major culprit of this doctrine of demons but most of the rest of mainstream Christendom in America also teaches this. John the beloved says that by actually doing right things we are then righteous. It is not by believing that we are righteous but by doing. Mental assent in knowledge of who God and Jesus are only puts you on par with the demons. It is by faith that makes one righteous and faith is not just mental assent but also fidelity i.e. loyalty which results in keeping the commandments of the Son of God. Verse 8 of 1 John chapter 3 “He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.” The works of the devil are sin and the main purpose of the Son of God’s ministry was to destroy the works of the devil which are sin. It is ridiculous that today’s churches teach that we cannot stop sinning and that living righteously doesn’t make us righteous. They outright contradict John who says the opposite of what they do. Verse 9 of 1 John chapter 3 “Whosoever is begotten of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is begotten of God.” That seed that remains in God’s children is the Holy Spirit and also God’s word. Reception of the Holy Spirit is given upon submission to the gospel of the Kingdom i.e. the word of God which is seed. Seed (sperm) germinates within the believer to follow the constitution of the Kingdom which is the sermon on the mount. When we follow the teachings of the Messiah we are perfect and do not sin. Being given the holy Spirit is conditional upon keeping the commandments of the Son of God (John 14:15-16). Those filled with the Holy Spirit are begotten from above by Jehovah and hence do not commit sin as the Spirit removes the hardened heart and gives us a soft heart which can then receive the law. Verse 10 of 1 John chapter 3 “In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother.” John the apostle defines what being a child of God is and that is one that does righteousness evidenced in good works and keeping the Son of God’s commandments outlined in the sermon on the mount. Righteousness is not mere mental assent in knowledge for even the demons believe and tremble. Today’s churches teach a false righteousness that is defined by mere mental assent and verbal profession. In fact, these antichrist teachers call out anyone who preaches righteousness by keeping the commandments as legalistic and Pharisees. John says that the devil’s children don’t do righteousness but God’s do. The modern church has switched this around and even teaches that you can go to hell by thinking your righteous by keeping the commandments. By not doing righteousness which is defined by keeping the commandments, then it is evidence that such a one is child of the devil no matter how many sinners prayers he says or church services he goes to. We are clearly seeing what the doctrine of antichrist really is, it is a lawless Messiah rejecting doctrine. It covers anyone who rejects Jehoshua as the Son of God but also anyone who professes Him but teaches that one cannot be righteous and abstain from sin and that the law is done away with. This law in view is the sermon on the mount and many today teach that the teachings of the Son of God are not for Gentiles and that we do not have to keep them. Verses 18 and 19 of 1 John chapter 3 18 My little children, let us not love in word, neither in tongue; but in deed and in truth. 19 And hereby we know that we are of the truth, and shall assure our hearts before him. Again, John refutes the righteousness by mental assent doctrine of the Protestants and Evangelicals and said that true is shown in deed and in truth. The truth is found in God’s commandments. The deeds are living out the commandments the way Jehoshua taught in the sermon on the mount. Jehoshua said that we would be perfect like our Father in heaven if we lived them out. Today’s churches have totally turned this around and actively teach otherwise in that you can never be perfect and that you are a wicked sinner even after being begotten by the Spirit. John says that our good deeds will actually give us confidence in our relationship with the Father. Verbal profession is empty without good deeds and thereby is a false version of faith. Verse 22 of 1 John chapter 3 “And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.” We receive from God not unconditionally as the evangelical churches teach but rather precisely because we keep His commandments. This flies right in the face of the modern antichrist churches. This verse is shortly after verses 18 and 19 which says to love in deed and truth showing that to love in deed and truth is defined by keeping the commandments of God. Verse 23 of 1 John Chapter 3 “And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment” The ultimate commandment of God the Father is that we believe on the name of the Son of God. If we believe on the Son’s name, then all else will fall into place. However, to believe in the name of the Son of God does not mean believing in the pronunciation of his name or having some mental ascent of who Jehoshua is but rather it is to believe who He is in identity, what he taught by following it and to believe in His authority. Let’s briefly break this down in terms of what it means to believe on the name of Jehoshua. Notice that it says to believe “on” the name and not “in” the name. There is a difference between the two as the demons believe “in” Jehoshua as in they know that He is the Son of God, this would equate to mental ascent. To believe “on” signifies loyalty to the name. So this is essentially what entails believing on the name of the Son of God. Name (onoma-GS 3686) represents character (excellences, deeds), authority (one’s rank, command) and identity (who one is reckoned to be) which also relates to authority. To believe on the Son of God means you believe that He is the perfect representation of the Father in terms of character i.e. moral attributes. Jehoshua kept the Father’s commandments. To believe on the Son of God is to acknowledge His authority as head of the church which is His body and also that He has been given authority by the Father over heaven and earth. Also, it is to acknowledge that Jehoshua has the right (authority) to give commandments i.e. law and that we have to obey those. Isaiah says that the islands would wait for the torah of the then future Messianic King. We find most of these commandments in the sermon on the mount which is called His doctrine (instructions). Verse 24 of 1 John chapter 3 “And he that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he hath given us.” Those who keep God’s commandments, namely believing on His Son, dwell in God which means they are in a covenant relationship with Him. When we keep God’s commandments it is evidence that God dwells in us by His Spirit.
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Acts 13:31-32 32And we bring you good tidings of the promise made unto the fathers,33 that God hath fulfilled the same unto our children, in that he raised up Jesus; as also it is written in the second psalm, Thou art my Son, this day have I begotten thee. Paul refers to the baptism and resurrection of the Son of God as the good news. Why do I say "the baptism"? Because Paul quotes Psalm 2:7 which in the older new testament manuscripts were the words said by God to Jehoshua at His baptism. The raising up of Jehoshua in this verse refers to the raising up of Him as Israel's Savior which Paul linked to His baptism. Raising up refers to the precise time when Jehovah anoints someone to carry out a mission. The context of chapter 13 posits a raising up of Jehoshua that is connected with His baptism. The second Psalm is about the trials of Jehovah God's anointed one and then His subsequent installment as King. Like David, Jehoshua was anointed as King but did not sit on the throne until some time after. Jehoshua's enthronement was at His ascension into heaven and His anointing as King was at His baptism. Jehoshua was a fufillment of the promises made to the patriarchs of Israel. The begetting mentioned above refers to Jehoshua's installment as King and adoption into a covenant Father-son relationship with Jehovah God. This is why you notice that after Jehoshua's baptism, He is referred to both as Son of God and the King of Israel all throughout His earthly ministry. The Kingship of Jehoshua is essential to the gospel message. Paul here is quoting an Israelite coronation hymn (Psalm 2:7) and he links the coronation of Jehoshua as King to His baptism. Acts 13:34 "And as concerning that he raised him up from the dead, now no more to return to corruption, he hath spoken on this wise, I will give you the holy and sure blessings of David." Now Paul goes to the subject of the Messiah's resurrection mentioning another "raising up" of Jehoshua. After being raised from the dead Jehoshua is immortal i.e. no more to return to corruption. The last part of the verse Paul quotes from Isaiah 55 which says: 3Incline your ear, and come unto me; hear, and your soul shall live: and I will make an everlasting covenant with you, even the sure mercies of David.4Behold, I have given him for a witness to the peoples, a leader and commander to the peoples. The sure blessings of David that Paul refers to in Acts 13 is the fufillment of the everlasting covenant that Jehovah God made with David (2 Sam 7;8-16). The fufillment of the covenant entails that one of David's offspring would inherit the Kingdom, throne & crown of David and establish them forever. The promise was that the prophesied eternal Davidic King would be made a commander for the people of Israel. This is what Paul refers to as Jehoshua receiving subsequent to His resurrection. So at His baptism Jehoshua is anointed as King and at His resurrection and ascension He is enthroned as King fulfilling the Davidic covenant. Acts 13:35-39 35Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption.36For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption:37But he, whom God raised again, saw no corruption.38Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins:39And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. Paul quotes Psalm 16:10 as a prophecy about Jehoshua in that He would not see corruption due to God raising Him from the dead (verse 37 of Acts 13). The resurrection is essential to the preaching of the gospel. Paul identifies Jehoshua as a man (verse 38). For Paul there is no such thing as an angelic Jehoshua or a God-man but rather He is a man. Through the man Jehoshua is the forgiveness of sins i.e. the atonement ministry. In verse 39 Paul says that if you believe the testimony of Him (Jehoshua) then you are justified in a way that the law of Moses cannot justify you. The testimony that one must believe is the one that Paul is giving here in this sermon in that Jehoshua is the fufillment of the Davidic covenant and is the eternal Davidic King by way of baptism and resurrection. Verse 39 exposes the Hebrew roots movement and their doctrine that the law of Moses must be kept in order to be in covenant with God. Paul says the exact opposite in that the law of Moses cannot justify someone. So part of the gospel message is that the law of Moses cannot justify someone but rather having faith in the testimony of Jehoshua Messiah which entails following Him in addition to believing in and on Him. The gospel message is not the law of Moses as the Hebrew roots try and make it out to be. On the flipside the gospel message is not just believing in Jehoshua in terms of mental ascent in knowledge but rather it is a living faith that produces good works. We also must be careful not to go too far and say the law of Moses is done away with because it is indeed not. That would be impossible as Jehovah's moral law is contained within it. Paul is best understood here as referring to the ritual aspects of the law such as circumcision which ends up being the primary controversy in the early Church which he makes mention of a few times. Paul then quotes Habbakuk 1:5 which rebukes those who don't believe the works of Jehovah God which He applies to the ministry of Jehoshua. Faith like it was in old time is an essential part of the new covenant gospel. Acts 13:42 "And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath." This is also key verse which shows that the Sabbath was being kept by Paul and was a special day in which he marked out for preaching the gospel. Acts 13:44 "And the next sabbath day came almost the whole city together to hear the word of God." Almost the whole city came to hear the word of God preached on the Sabbath day. This likely included non Jews and Gentiles who were not proselyites. This shows that there were no Sunday gatherings as both Jew and Gentile had to wait until the Sabbath to hear the word of God. This also is important to remember in that the Sabbath is the day where the word of God is to be preached in formal gatherings. Acts 13:47 "For so hath Jehovah commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth." The time was being fulfilled in that the Messianic age had arrived which is the age where the Gentiles would be revealed the light of the Davidic Kingdom. Paul quotes Isaiah 42:6 in which Jehovah says the the prophet that He would give the Messianic Davidic King as a covenant to the people (Jews and Gentiles) and as a light to the Gentiles. The Davidic King and His Kingdom were to be a light to the nation of Israel and the Gentiles. Jehoshua is the ultimate fufillment of this as He is the light of the world precisely because is the promised elect Davidic King (Isaiah 42:1). Again, this propechy of Jehovah's Messiah being a light unto the Gentiles is rooted in the Davidic covenant. Verse 47 in the book of Acts chapter 13 also references Isaiah 49:6 "yea, he saith, It is too light a thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth." Not only was Jehovah's elect servant prophesied to restore Israel but also be a light to the Gentiles and salvation to the ends of the earth meaning that the future Messiah would be the conduit in which mean recieve the salvation of Jehovah God. These prophecies are tied up in Jehoshua being the seed of David and the fufillment of the oath that Jehovah made with David. Isaiah 9:1-7 again show that the eternal Davidic King is the recepient of these promises of God in terms of being His arm of salvation throughout the world. Acts 14:1 "And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed." Again this shows that if anyone wanted to learn the things of God that the Sabbath was the day to go and hear the word of Jehovah. Here Paul and Barnabas entered into the synagogue to preach the gospel. Take note that the Greeks went to the synagogue to hear the word also. This shows that there was no Sunday option for them. The Sabbath was the normative in which formal preaching of God's word was known to take place. If Sunday were an option then likely the Gentiles would have waited until then. Acts 14:14-16 14 Which when the apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out,15 And saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein:16 Who in times past suffered all nations to walk in their own ways. In the context of this passage, the people of Lycaonia want to sacrifice to Paul and Barnabas as god's. Paul and Barnabas plead with them to not do this and rather to turn from their idolatry and instead worship the living God. There is no way that Paul is speaking of a trinity god here because throughout the book of Acts the God of Israel is said to be the Father of Jehoshua Messiah (Acts 13:13) and Jehoshua is preached as a Man anointed by Him. Also, the apostle Peter identifies Jehoshua as the Son and Messiah of the living God showing clearly that Jehoshua is not the living God. Paul uses Sabbath language to describe the living God as this phrasing "which made heaven, and earth, and the sea, and all things that are therein" is almost exact the wording in the 4th commandment found in Exodus 20:11 "for in six days Jehovah made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore Jehovah blessed the sabbath day, and hallowed it." This phrasing used by Paul shows that the living God Jehovah is the creator of all things and Him being the creator is essential to who He is. Also, it shows that the Israelites identified Jehovah as the God of the Sabbath and that Jehovah's identity is inherently linked with the Sabbath day. You cannot separate the living God from the Sabbath. The Sabbath is a memorial of Jehovah's creation. This phrasing by Paul shows his high regard for the Sabbath day. Verse 16 of Acts 14, there was a time when Jehovah God winked at ignorance but now Davidic Kingdom. Paul quotes Isaiah 42:6 in which Jehovah says the the prophet that He would give the Messianic Davidic King as a covenant to the people (Jews and Gentiles) and as a light to the Gentiles. The Davidic King and His Kingdom were to be a light to the nation of Israel and the Gentiles. Jehoshua is the ultimate fufillment of this as He is the light of the world precisely because is the promised elect Davidic King (Isaiah 42:1). Again, this propechy of Jehovah's Messiah being a light unto the Gentiles is rooted in the Davidic covenant. Verse 47 in the book of Acts chapter 13 also references Isaiah 49:6 "yea, he saith, It is too light a thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth." Not only was Jehovah's elect servant prophesied to restore Israel but also be a light to the Gentiles and salvation to the ends of the earth meaning that the future Messiah would be the conduit in which mean recieve the salvation of Jehovah God. These prophecies are tied up in Jehoshua being the seed of David and the fufillment of the oath that Jehovah made with David. Isaiah 9:1-7 again show that the eternal Davidic King is the recepient of these promises of God in terms of being His arm of salvation throughout the world. Acts 14:1 "And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed." Again this shows that if anyone wanted to learn the things of God that the Sabbath was the day to go and hear the word of Jehovah. Here Paul and Barnabas entered into the synagogue to preach the gospel. Take note that the Greeks went to the synagogue to hear the word also. This shows that there was no Sunday option for them. The Sabbath was the normative in which formal preaching of God's word was known to take place. If Sunday were an option then likely the Gentiles would have waited until then. Acts 14:14-16 14 Which when the apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out,15 And saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein:16 Who in times past suffered all nations to walk in their own ways. In the context of this passage, the people of Lycaonia want to sacrifice to Paul and Barnabas as god's. Paul and Barnabas plead with them to not do this and rather to turn from their idolatry and instead worship the living God. There is no way that Paul is speaking of a trinity god here because throughout the book of Acts the God of Israel is said to be the Father of Jehoshua Messiah (Acts 13:13) and Jehoshua is preached as a Man anointed by Him. Also, the apostle Peter identifies Jehoshua as the Son and Messiah of the living God showing clearly that Jehoshua is not the living God. Paul uses Sabbath language to describe the living God as this phrasing "which made heaven, and earth, and the sea, and all things that are therein" is almost exact the wording in the 4th commandment found in Exodus 20:11 "for in six days Jehovah made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore Jehovah blessed the sabbath day, and hallowed it." This phrasing used by Paul shows that the living God Jehovah is the creator of all things and Him being the creator is essential to who He is. Also, it shows that the Israelites identified Jehovah as the God of the Sabbath and that Jehovah's identity is inherently linked with the Sabbath day. You cannot separate the living God from the Sabbath. The Sabbath is a memorial of Jehovah's creation. This phrasing by Paul shows his high regard for the Sabbath day. Verse 16 of Acts 14, there was a time when Jehovah God winked at ignorance but now especially. This is not just a matter of initial salvation as the Hebrew roots folks say. The Hebrew roots teachers will agree that one need not be circumcised and keep the law of Moses to be saved but that they must keep it once they are saved. The Hebrew rooters will give lip service that we are not saved by keeping the law of Moses and that we are saved by faith but their belief and practice says otherwise. Think about what Peter said, do you really think that if he is saying that the law of Moses is a yoke which neither them or their fathers could bear, that it would be any different once one is saved by faith. This is the conclusion that one must take if they follow the logic of the Hebrew rooters, that before one is saved it is a yoke but after one is saved it is no longer a yoke but something we must keep. Obviously, if the law is a yoke then that doesn't change just because someone gets saved. The Hebrew rooters would have you believe that when Peter says the law of Moses is a yoke that he didn't really mean what he said. The Hebrew rooters actually tempt and make trial of God by demanding that believers keep the law of Moses. This is not my opinion but the authoritative statement of one of Jehoshua's 12 apostles. The law of Moses being a yoke doesn't change situationally, meaning it's a yoke before salvation and not a yoke after salvation. Let's now go to verse 11, another key verse in understanding the gospel. Peter says that they (Jews) will be saved by the grace of the Lord Jehoshua just as the Gentiles will. This clearly shows that the terms of salvation is not according to the Mosaic covenant but rather the grace of God. The grace of God is a free gift and this gift is given to those who excercise faith in the gospel message centered on the fulfillment of the Davidic covenant which covers the baptism of Jehoshua up until His ascension into heaven where He was enthroned as King of Israel. The teachings, passion, death and resurrection of the Son of God are key components of this. This was the consistent message preached throughout the book of Acts. The second advent of Jehoshua is also included in the gospel as well as the arrival of the eschatological Kingdom. Those who believe in the above or at least a synopsis of the above are saved without having done any works of the Mosaic law. Acts 15:15-18 15And to this agree the words of the prophets; as it is written,16After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up:17That the residue of men might seek after Jehovah, and all the Gentiles, upon whom my name is called, saith Jehovah, who doeth all these things.18Known unto God are all his works from the beginning of the world. This is one of the most important passages in the new testament in terms of what the gospel is and what the doctrine of the Church is i.e. ecclesiology. Here James, the brother of Jehoshua, quotes Amos 9;9-11. It's a prophecy of the restoration of the Davidic dynasty. It's important to remember the political climate of Israel at this time. There hadn't been a Davidic King in over 600 years by the time Jehoshua arrived on the scene at the Jordan river. James is saying that the Gentiles coming into the faith was proof that Amos prophecy was being fulfilled before their eyes. Notice that James does consider the Gentiles as a separate entity from them (the Jews) but rather that they are joined together with them as the rebuilt Davidic Kingdom. This shows us a few things, one that the apostolic Church believed that Jehoshua was already on the throne of David, two that there is no separate Jewish church and Gentile Church. Three, that the Church is likened unto a Kingdom. The truth about the Church being a Kingdom is revolutionary in terms of how we should look at the nature of the Church (ecclesiology). This should cause us to totally revamp the way we operate "the Church". The Catholic/Protestant/Orthodox ecclesiology is institutional in nature and because of this acts as an arm of the State. Even though the Protestants lack many of the outward forms of the other 2 they essentially operate in the same way. All three aforementioned systems align themselves with the resident States they live in. For the Protestant churches in America, this is done by way of the 501 C 3 covenant agreement they sign with the government. Acts 15:19-21 19 Wherefore my judgment is, that we trouble not them that from among the Gentiles turn to God; 20 but that we write unto them, that they abstain from the pollutions of idols, and from fornication, and from what is strangled, and from blood. 21 For Moses from generations of old hath in every city them that preach him, being read in the synagogues every sabbath. James declared that the Gentiles who repent of sin should not be burdened with the ceremonial law. He did give them some things to keep which are from the law such as idolatry whicu centers upon the first table of the 10 commandments and also fornication which centers upon the second table. Also, he gave health laws from Leviticus for the Gentile believers to keep such as not eating meat with blood nor animals that have been strangled. We shouldn't take the idea that Gentiles were not to keep the law of Moses as meaning there is no law because James is giving the Gentiles laws to follow. The Gentiles were simply not required to keep the ceremonial aspects of the law of Moses such as circumcision. James then says that Moses is read in the synagogues on every Sabbath. This has been understood in different ways such as the Hebrew roots understanding that even though the Gentiles didn't need to keep the law of Moses to be saved they were expected to learn it and then start keeping it. Others says this was so that Gentiles attending synagogue could accommodate and not offend their Jewish brethren. So how should we understand this verse? I think James did expect the Gentile converts to learn more about the law of Moses on the Sabbath day's. Why would this be if he just gave the sentence that they didn't need to keep it? That's because the law Moses is really the law of Jehovah God and is God's word. When it is stated that we are not to put the yoke of the law on the Gentiles we should understand in terms of keeping it as a covenant agreement. This is where we need to have some finesse in understanding the law of Moses. I believe the context of this council is only dealing with the ceremonial aspects of the law, specifically circumcision. Despite what some say, there are three different aspects of the law of Moses: 1) ceremonial 2) civil 3) moral The ceremonial aspects of the law were fulfilled at the cross. The civil part of the law was only active as long as Israel remained a Geo-political-religous state. The moral law is what is still required for all believers, whether Jew or Gentile. We cannot say that all the law of Moses is abolished in the new covenant because Jehoshua Himself quotes the Shema as the most important commandment (Deuteronomy 6:4). He also quoted Leviticus 19:18 as being the 2nd most important. Also, throughout the new testament, principles from the law of Moses are affirmed. We have this statement from Paul which could not be true if indeed the law of Moses was abolished: 2 Timothy 3:16-17 16All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:17That the man of God may be perfect, throughly furnished unto all good works. It's important to remember that there was no such thing as a new testament when Paul said this, the early believers would only know of the scriptures in terms of what we now call an old testament. Understanding the distinction between the ceremonial, civil and moral laws is important in how we preach the gospel. There is a danger in both the view of dispensationalism (law of Moses abolished) and Hebrew roots (need to keep the law as a covenant). We have to remember that the specific time for the 1st century Christians to learn the word was on the Sabbath day. Of course, the early Church was meeting everyday from house to house and at the temple. Verse 24 of Acts 15: "Forasmuch as we have heard that certain who went out from us have troubled you with words, subverting your souls; to whom we gave no commandment" James makes it clear that those who were telling the Gentiles to get circumcised were out of order and not acting in accord with the Jerusalem Church. This shows that today's Hebrew roots movement is doing the same thing as they are subverting the souls of others and tempting Jehovah God by doing so. This puts them on dangerous ground. Verses 28 and 29 of Acts 15: 28For it seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these necessary things:29that ye abstain from things sacrificed to idols, and from blood, and from things strangled, and from fornication; from which if ye keep yourselves, it shall be well with you. Fare ye well. This statement by James is very revealing in what was expected of the Gentile believers. Notice that he doesn't make a requirement that they progressively add things but says that they will fare well if they keep these things. All of the above requirements touch on the decalogue (10 commandments). There is always a temptation to list a laundry list of beliefs but in true Anabaptist spirit only a few are needed to spotlight. This is because as Anabaptists we believe in freedom of conscience. There are definitely some core doctrines that are mandatory but in terms of many of the other things discussed by Christians these things should be left to the conscience of the individual believer.
For any Anabaptist, the schleitheim confession is the standard. Anabaptists in the 16th century and even today have come to various conclusions about scriptural matters. Seventh Dat Anabaptists look to the Swiss brethren and the Sabbatarian Anabaptists as their spiritual ancestors. We are not descendants of the modern Anabaptist groups such as the Mennonites, the Hutterites, Amish, Church Brethren and others. We also glean from other Anabaptist groups such as the Unitarian Anabaptists of Adam Pastor fame and the Polish brethren. While modern Anabaptists have somewhat grafted themselves back into the Protestant movement we as Seventh Day Anabaptists remain separate from the Protestants who are even more apostate then they were in the 16th century. Also, in true Anabaptist spirit we have decided to take the faith more fully into the Apostolic Church model. This means we have and will continue to drop any doctrines that were not believed nor taught by the Apostles. The 16th century Anabaptists did a great work and came closer to anyone else in restoring the Church to it's early purity. This means that we deny the trinity doctrine. Many Anabaptists, namely in Poland, rejected the trinity and the preexistence of Christ. Adam Pastor, a well known leader in the Anabaptist movement, also denied the above two doctrines. These were the Unitarian Anabaptists who believed in many of the same things the other Anabaptists did but believed that the Father alone was the true God. Oswald Glait and Andreas Fischer were Anabaptists that restored the Sabbath. They had a fellowship in East Central Europe but eventually they were wiped out due to persecution. Many Anabaptists already restored the doctrine of soul sleep and denied the immorality of the soul. For Anabaptists, the Kingdom of God was going to come to earth so they denied the dying and going to heaven as a disembodied soul as well as any type of rapture doctrine. The bodily resurrection was the hope of Anabaptists. The Anabaptists sought to bring the church back to its primitive roots, while the reformers were content to go back to Augustine, a 5th century Catholic theologian. This was a problem with the Anabaptists since they believed the Church compromised its integrity at the council of Nicea and had not been the same since. While the cause of the Anabaptists was noble they were only content in bringing the Church back to a pre-Nicene format. What these early Anabaptists failed to realize was that even the pre-Nicene Church had been heavily compromised in doctrine by that time and their failure to recognize this led them to keep some of the errors of "Orthodoxy". Ironically, the early Anabaptists kept the doctrine of the trinity even though that was a product of the council of Nicea, the very council they pinpointed as the downfall of true Christianity. The reformers were content to bring the Church back to Augustine the 5th century Catholic monk. The early Anabaptists were content to bring the Church back to the pre-Nicene era (before 325 AD). Both felt that this was bringing the Church back to apostolic Christianity. This is where the small but eventually influential Sabbath keeping Anabaptists come in. Andreas Fischer and Oswald Glait felt that the mainline Anabaptists were not going back far enough in their efforts to return the Church to it's early purity. They felt that going back to the pre-Nicene era wasn't enough and that they needed to skip over the whole "Church father" era and return the Church to 1st century doctrine. This naturally led this group of Anabaptists to validate the Seventh Day Sabbath as still binding for the new covenant Church. This also led to a rejection of the trinity doctrine as Fischer-Glaidt group emphasized that Jehoshua was the Messiah of God. In other words, these were Unitarian Anabaptists. There was already significant fellowships of Unitarian Anabaptists such as the "Polish brethren" and Anabaptists from Transylvania. The Fischer-Glaidt contingent was just another branch of Unitarian Anabaptism. They appeared to deny the preexistence of the Messiah as their other Unitarian Anabaptist brethren did, since they emphasized the humanity of the Son of God. Adam Pastor was another well known Unitarian Anabaptist who denied preexistence as well. It is also noteworthy that many Anabaptists, whether Sabbath keepers or not held to the doctrine of soul sleep. John Calvin even wrote a tract against the Anabaptists for their belief in soul sleep. King James even had two Anabaptists put to death on the stake for their soul sleep doctrine. The Sabbath keeping wing of the Anabaptists was short lived due to persecution, however their influence was not. This is where we as Seventh Day Anabaptists come in. The Seventh Day Anabaptists are not a denomination but rather a movement, a very loose knit one at that. It would be un-Anabaptist like to start a denomination or some type of hierarchal type Church organization. This leads me to speak of the fundamentals of Seventh Day Anabaptism. While we honor our forerunners in the Anabaptist movement, we are not against coming to different understandings of certain doctrines that may be the opposite of what they believed. We are pretty much in line with the Sabbath keeping Anabaptists of Andreas Fischer and Oswald Glait such as being non trinitarian and obviously Sabbath keepers. Also, Like all Anabaptists the sermon on the mount is our core doctrine which in the bible is called the doctrine of Messiah. We also hold to the schleitheim confession of 1527 which is the historic statement of faith of the Anabaptist movement. Now with that brief synopsis, I will discuss the core beliefs of the Seventh Day Anabaptists. 1) We believe in one God who is the Father alone. Jehovah God is a singular person who is the Father alone. He is eternal and corporeal and can never die, nor be tempted and is not a man nor can ever be a man. 2) We believe that Jesus is of the seed of David and is God's Messianic King and only begotten Son. Jehoshua is the Messiah of Jehovah God. He is the seed of David, born from both Joseph and Mary. He was begotten as God's Son and anointed King of Israel at His baptism. 3) We believe that the Holy Spirit is the power, presence and personality of Jehovah given to us through the agency of His Son Jesus. The Holy Spirit is the very power, presence and personality of Jehovah God. It is sent to the church through the agency of His Son Jehoshua, thereby it is called both the Spirit of God and Spirit of Messiah. 4) We believe in the 10 commandments including the Seventh day Sabbath. We believe in the 10 commandments as Jehovah's eternal law and that it is binding on new covenant believers including the Sabbath day. True believers will have the 10 commandments written on their hearts. 5) We believe that in the new covenant, believers are under the law of Christ summed up in the sermon on the mount. We believe that new covenant believers are under the law of Jehoshua which is summed up in the sermon on the mount, also known as the doctrine of Messiah. We believe that Jehoshua gives us the perfect example in how to keep Jehovah's royal law (10 commandments) and is our primary and ultimate teacher. 6) We believe that the bodily resurrection and/or translation gives believers immortality and deny the natural immortality of the soul. 7) We believe that the Kingdom of God will come to earth and be consummated. This will usher in the new heavens and new earth with New Jerusalem as it's capital. We believe that the millennial reign of Jehoshua Messiah covers the new covenant Church age, from His ascension to His second advent. We believe in the second advent of Jehoshua Messiah at the last day when He will resurrect the dead saints and then translate the living ones. We believe that the saints judgment and the marriage supper of the Lamb will take place in New Jerusalem in heaven subsequent to the second advent and before the outpouring of Gods wrath. We believe that the saints will accompany Jehoshua to the earth when He pours out His Father's wrath where all unbelievers will be destroyed. All the unbelieving dead will then be resurrected to face judgment. We believe in the great white throne judgment, in which all unbelievers will stand before the Messiah and be judged according to their deeds. They will not be found in the Lamb's book and then be cast into the lake of fire where they will be annihilated and cease to exist. We believe that the Messiah will renew this earth and heavens into paradise, hence the new heavens and new earth. New Jerusalem will be the capital city of the eternal earth and heavens. We believe that the Sabbath and New moons will be days of corporate worship to Jehovah God. 8) We believe in the baptism of Jesus which was His anointing as King of Israel, His earthly ministry, death, shed blood for atonement, resurrection and ascension into heaven where He was enthroned on the throne of David. We believe in the death, burial, and resurrection of Jehoshua Messiah. He shed His atoning blood (death) and conquered the grave (resurrection) then ascending to heaven, offering Himself as the first fruits of the resurrection to Jehovah God and sprinkling His blood on heaven's mercyseat. We believe that 40 days after His resurrection, Jehoshua ascended to heaven and was enthroned as King of Israel on the throne of David, thereby fulfilling the covenant that God made with David. We believe that this is when the Kingdom of Jehoshua Messiah was inaugurated. 9) We believe that the word of God is His decree, commandment, doctrine which was made flesh in the ministry of Jesus. Jesus is now properly the Word of God as He embodies the character and perfection of Jehovah God. 10) We believe in autonomous local fellowships, we deny the universal Church doctrine. We believe in the Priesthood of all believers and that we are kings and queens under the Davidic Kingship and Melchizedek priesthood. |
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