Q. I have some friends that do not believe in the Trinity or they say that the Father and the Son are God but not the Holy Spirit, who is just a source of power. Is there any scripture that proves that the Holy Spirit is God?

A. There are many verses that prove it but let’s start with Acts 5.3. Of course the story is about Ananias and Sapphira and how they lied about some land that they gave. Peter says to Ananias in verse 3 “why has Satan filled your heart to lie to the Holy Spirit.” Now, you can’t lie to a “force” or be baptized in the name of a “force” (Mt 28.19). The Holy Spirit can be grieved (Eph 4.30) and he speaks (Acts 13.2). He intercedes for us (Rom 8.26). He is called God in the next verse(Acts 5.4). There is a concept in the Bible called the “overlapping of Deity” in that the Father is associated with the Son in deified terms. Many epistles talk about grace and mercy coming from the Father and the Son ( Phil 1.2, Eph 1.2).  Then the Son is associated with the Holy Spirit (Jn 16.7-15)  So, if A equals B and B equals C, then A equals C.  The Father is a God of truth (Isa 65.16), so is the Son (Jn 14.6) and so is the Holy Spirit (1 Jn 5.7). He is included when the Lord says “us” and “our” (Gen 1.26). All three are mentioned in Isa 48.16. God is one in essence (being), distinct in persons and not a multi-faceted manifestation of one person, as the “Oneness” movement teaches and many denominations. The Father is unique (Dan 7.13),  the Son is unique (Psa 40.7-8) and the Holy Spirit is unique (Rom 8.26). They possess a full, equal share of the status of deity (Mt 28.19-20, Gen 1.26, 2 Cor 13.14). All three are uniquely revealed as God. For example, the Father (Deut 4.35), the Son (Titus 2.13) and the Holy Spirit (Acts 5.4, 1 Jn 5.7). The Holy Spirit has the same nature or composition of essence of the other two in that He is infinite, spirit, immeasurable, omniscient, omnipotent and omnipresent. The character traits of essence of the Holy Spirit are the same as the other two also in that He is perfect, good, holy, truthful, sovereign ,loving, righteous and just. The Bible clearly teaches that the Father is not the Son or the Holy Spirit, that the Son is not the Father or the Holy Spirit, and the Holy Spirit is not the Father or the Son. Next week I will continue this thought and hopefully give some insight into your question on this very important subject.

Q. Jer 19.6 mentions a place called “Tophet” or the valley of Ben-hinnom. Where is this and what does it mean?

A. This is a very prophetic place in Jerusalem and it plays a very significant role in the Tribulation and the judgment that follows. The word “tophet” means “spitting” and it is a burial place of the ashes of the children killed in the worship of Molech. The place is at the south end of Jerusalem and at the base of the Hebrew letter “Shin” where the three valleys meet. It was a valley known for idolatry and it will be the place where idolatry will be judged. The Hinnom valley is on the west of Jerusalem and it winds around the southern end of Jerusalem. Now, “valley of Hinnom” in Hebrew is “gay Hinnom” and it is where the word “Gehenna” comes from. This word became synonymous with “hell” because it was the opposite of heaven, or paradise and it was also called the “valley of the shadow of death” for obvious reasons. It was also known as the “valley of Jehoshaphat” in the book of Joel. After the idolatry stopped and the images and carnage ended, this area became a burial place for unbelievers, who were not buried with Jewish believers. This is a picture of the judgment that falls on people who have rejected the Lord (Rev 19.21, Ezek 32.2, 17-34, Rev 14.14,Isa 14.9-22, Joel 3.9-16. Lk 19.27, Mt 24. 29-31, Jer 7.27-34, Lk 17 33.37). This place was associated with Ba’al and considered unclean (Jer 32.35). In the first century it was the garbage dump of the city of Jerusalem and the smoke of the trash burning was constant and the Lord used it as an example of Hell in several of his teachings. It is not possible to give an in-depth teaching on this but this area was the setting for the parable of Lazarus and the Rich Man found in Lk 16 and in Matt 25 with the judgment of the sheep and goats. He says to the righteous on his right to enter into the kingdom. The holiest site of earth was the Temple. Then he sends the wicked on his left into “eternal fire” (tophet) and their bodies are thrown into Tophet or the valley of Hinnom for all mankind to see (Isa 66.23-24) and  considered the most cursed place on earth. If the righteous are on his right (the Temple) and the wicked to his left (valley of Tophet) then Yeshua is sitting on the Mount of Olives during this judgment. Also, Yeshua’s betrayal was directly related to this area in one of the most ironical stories of the Bible. We know that Judas was paid 30 pieces of silver for his work, and after he repented for what he had done, he threw the money into the Temple. Judas hung himself and the priests took the money and bought a burial place south of the city, in the valley of Hinnom (gehenna) and called it “akeldama” which means field of blood (Acts 1.19). It was cheap land and it was a place where the poor, the transient and those considered “cursed” were buried. Later, this field came up for sale and the family of Annas and Caiphas bought it. Recent excavations have found their actual tombs in the valley of Tophet. The two High Priests who presided over the murder of the Messiah were buried in Tophet, the most cursed place on earth. So, this area has a very dark history and symbolic but it is also prophetic and it will play a role in the future and is directly related to the judgment of the nations.

Q. Does Mt 17.24-27 teach that believers are exempt from paying taxes?

A. These verses have been misinterpreted by many to bolster some anti-government agenda, but that is a stretch. We already know that Yeshua said that we were to render to Caesar the things that were Caesar’s and that tax was a civil tax, so that settles the tax issue. What is going here is this. Exodus 30.12 talks about the half-shekel that was given when Israel took a census for war. This shekel was paid  as an atonement because a soldier was a potential life-taker. If this wasn’t done, then there could be a plague among the people. The word “plague” in Hebrew means slaughter, defeat or fall. David did not do this in 1Chr 21.14-17 and 2 Sam 24.25 and a plague resulted in many deaths until it was stopped at the threshing floor of Araunah, the future site of the Temple altar. This is very symbolic because the plague of sin was covered at that altar, and ultimately sin was dealt with at the altar called Golgotha. The word Golgotha is related to Gilgal” where Joshua circumcised Israel after crossing the Jordan and entering the land, thus rolling back their reproach. Gilgal means “to roll away.” Another Joshua (Yeshua) came along and ratified a New Covenant that circumcised our hearts at Golgotha. Now, after the half-shekel was paid by the males who were being mustered for the army, the money was used for the Tabernacle, its services and worship, upkeep and needs. It was seen as a contribution to the Lord to make “atonement for yourselves.” Later, this “tax” was used for the Temple for the same reason. This was a religious tax, not civil, and in the first century it was collected right before Passover. Now, in the narrative in Matthew, Peter is approached by collectors of this tax and they ask him if the Lord paid the half-shekel tax. Peter answers yes, and goes into the house there. Knowing this dialogue happened, Yeshua uses the opportunity to reveal to Peter who he was. He asks for his opinion and then asks “from who do the kings of the earth collect taxes, from their sons or from strangers (regular subjects).” Peters answers “from regular subjects.” Then Yeshua says “so, the sons are exempt. But, lest we offend them, go to the sea and throw in a hook and the first fish (a tilapia by the way!) that comes up, when you open its mouth you will find a stater. Take that and give it to them for you and me.”  There are some who say that this is a Hebrew idiom meaning that the first fish he caught was worth a stater when sold and Peter was to use that to pay the tax, but others say this was literal. Whatever the case, here is what happened. Yeshua doesn’t need to pay the tax because he is the son of God, the King of the Temple. Since this was for the Temple service and worship, and he was Lord of the Temple, he didn’t owe it. But, rather than cause an offense and exert his right not to do so, he tells Peter to go fishing. And notice , he doesn’t say pay the tax for “us” but for “you and me” because he was paying “not to cause offense”(because he didn’t owe it), but Peter was paying because owed it. Far from being a mandate to refrain from paying  civil taxes, this was saying that Yeshua was God and Lord of the Temple.  

 

Q. In studying, there is a major difference between the KJV/NKJV and the NASB on Acts 18.21. Why is there a difference?

A. The difference you refer to is where the KJV/NKJV contains the phrase “I must by all means keep this feast that comes in Jerusalem” where the NASB leaves it out. This is due, in many cases, to the fact that different versions use different manuscripts or if a majority of manuscripts carry the verse or not and so on. This is called “Textual Criticism” and the KJV bases its translation on different reasons than the NASB. However, even though the NASB leaves that phrase out based on their texts, it still does not mean that in other places it won’t tell you where and why he was going. In v22 it says “he went up” to greet the church and “to go up” is a phrase talking about going “up” to Jerusalem. In Acts 20.16 the NASB explicitly says that Paul was hurrying to be in Jerusalem if possible on the day of Pentecost. So, 20.16 basically says the same thing as 18.21. In Acts 24.17 it says that Paul went to Jerusalem at the time of that festival because he was giving alms and to present “offerings” in the Temple. Why would he do that? In Acts 18.18 it says that Paul “cut his hair” because he was keeping a vow, which was a Nazarite vow found in Num 6.1-21 and the offerings he gave are listed there. Acts 21.15-26 tells you he gave these offerings. Now, Pentecost was one of three mandatory festivals that the males were to attend every year (Exo 23.14-17). So, in my opinion, here is what happened. Paul cut his hair ending his Nazarite vow in Acts 18.18 It is the only vow in the Bible that ends when one cuts his hair. It then says in 18.21 in the KJV/NKJV  that he must go to Jerusalem. This was for 2 reasons, he was required to attend if possible (Exo 23.14-17) and he was ending his Nazarite vow and had offerings to give and he had to take his hair to the Temple to be burned (Num 6.1-21, Acts 21.26, 24.17). The scriptures are very clear as to why he went no matter what version you read, but in 18.21 the NASB leaves out the phrase found in the KJV/NKJV probably due to manuscript evidence, but other verses tell you why anyway so the basic truth of God’s word still is conveyed. By the way, I use the NASB myself but it is always good to read other versions as well to get the full flavor of what is being said. There is another thing to keep in mind, the original manuscripts written by the authors themselves were inspired by God, but copies upon copies were made from them  and human error will inevitably happen.  But God’s truth is still there and the concepts are still contained in the Bible. Some Bibles are strong in some areas, and weaker in another so it is always good to look at various versions and to get a working knowledge of the Hebrew and Greek. Also, look up words in concordances and lexicons and  have a basic idea of textual criticism as well. But, remember that the Holy Spirit will lead us to the truth regardless of education and  will help us use the tools mentioned above. We are all students of His word and on different levels so also keep this in mind when sharing.

Q. Prosperity teachers say that Mk 11.22-24 says that whatever we say and believe is going to happen. Is that what that verse is teaching?

A. No, that verse is not teaching that. To understand the verse you have to look at the context, so let’s look at what was going on at the time that prompted the Lord to say what he did. Chapter 11 starts out with his entry into Jerusalem and he comes to Mt Moriah where the Temple stood. He goes in, looks around and leaves. The next day he goes back to the mountain and the Temple and begins to cast out the moneychangers and declares that the Temple has become a den of thieves, quoting Jeremiah. He knows that the chief priests and the scribes want to kill him so he would go out of the city at night. The next day he comes upon the fig tree he cursed a few days before and it had withered. Then fig tree was symbolic of the spiritual state of Israel and how it bore no meaning fruit anymore. His disciples were astonished and he then says “Have faith in God” and then the verses you mention follow. In verse 23 he says you will “say to this mountain.” What mountain is he talking about? It is Mt. Moriah which was the seat of so much corruption that he had to drive the robbers away from his Father’s house, cleansing it. He says that it would be “cast into the sea” and the Temple literally was cast into the sea when it was destroyed because they found pieces of it in the harbor at Caesarea. What he is saying is this. The false teachers, the priests and scribes were keeping people away from the Kingdom of God through their teachings. Yeshua is saying that with faith in God the falsehood of their teachings can be overcome and they will be able to enter into the Kingdom if you stand firm and don’t doubt in your heart what Yeshua was teaching because some of it conflicted with the teachings at the time, especially when it came to who he was, faith and salvation to name just a few areas. He was in conflict with the religious establishment at the time (see verses 1-21).  This has nothing to do with saying and believing something and it has to come to pass. This verse has been twisted into something it was never intended to say. There is so much more to this but I hope this gives you another way of looking at the verse.

Q. Is there any text to support or refute that Yeshua ever took a Nazarite vow?

A. I am going to give an opinion and hopefully shed some light on your question, based on some rabbinic teachings and Scriptural concepts.  A Nazarite vow is when a person is totally dedicated to the Lord by not consuming anything from the grape, letting their hair grow and not touching the dead.  It comes from the word “nazir” which means to be set apart. This vow is found in the Book of Numbers and it can be entered into voluntarily, like Paul the Apostle in Acts 18.18 or it can be made for them from birth like Samuel, Samson and John the Baptist. The only place there is an indication that he might have taken a Nazarite vow is at the Last Supper when he said that he would not drink from the fruit of the vine until everything was accomplished. This vow can be for whatever time the person wants. It can be for a day, week, months or years, and even a lifetime. Now, if Yeshua took this vow, why would he do it? To understand this, we have to go back to the Garden of Eden. When Adam was in the garden, the Lord told him not to eat from a certain tree. He also had the glory of God as his covering and there was no death. The Bible does not say what the fruit was that Adam was to refrain from, but some think that the tree was the grape vine which may have looked different before the fall. All aspects of the vow goes back to the Garden. To refrain from the grape may be a clue that Adam was not to eat from the grape tree/vine. Also, letting the hair grow had to do with restoring a covering/glory (1Cor 11) that Adam lost after he sinned. And since there was no death in Eden before the fall, one is not to touch the dead. So, in other words, to refrain from these three things was an echo of Eden. No grape products, having a covering and not touching the dead.

How does this relate to Yeshua. He was the second Adam. As Messiah, he was going to restore that which man lost. Look at the crucifixion. It was near a garden (Eden), he had thorns  (the curse) on his head and he was nailed to a tree. If he took a Nazarite vow it was only for a day and it was because he had to restore Eden(symbolic of the Kingdom of God) back to mankind. So, he did not drink the grape and put himself in the same situation Adam had. He sets himself apart to God for the redemption of man (Adam) and refused the wine while on the cross until the end, when he looks around and sees that all things have been accomplished. It is then that he says he is thirsty and they give him something to drink and he takes it. He then dies right after this because his short but meaningful Nazarite vow is over because redemption was now accomplished and he comes out of it by partaking of the fruit of the vine. There is so much more to this but I hope this helps. There is no way to prove this but it is an interesting question, thanks.

In last few articles, we discussed the function of a prophet, but how does that work in the day to day affairs of people. In the Old Testament prophets received what they had to say by direct revelation from the Lord, and some of what they had to say foretold the future and dealt with present concerns of the nation and people. They also revealed doctrine not previously known or understood and they ministered in all areas of life. Some were prophets assigned to the reigning king and some were not. In the New Testament there is no change in the character and focus of their ministry. They still receive direct revelation and 1Cor 13.9 and Eph 2.20 states that prophets are the foundation of the congregation of the Lord and upon which it is built. God built a congregation in the Old Testament and He is building and eschatological congregation in the New Testament. Both buildings need an “architect” who sees the plan of the builder and can put it down so others can bring it into reality. That is the role of a prophet in the Old and New Testament. They “see it” before it is even written down.

Now, the gift of prophecy is not to be confused with the gift of teaching, although they “overlap” somewhat and are related. A teacher takes revealed truth from the Word and expounds on it according to their level of understanding. Their authority only goes as far as their interpretation is correct. One is not obligated to obey or even listen a teacher who is wrong and has a false interpretation of the Scriptures.  Also, a teacher can only take their people as far as their understanding of the Scriptures and so what they say is limited. On the other hand, a prophet has no “script” to go by but delivers new revelation and truth as the Lord has revealed it.  There are many New Testament examples of this, and Agabus in Acts 21.11 and Ananias in Acts 9.10-19 come to mind. Their authority lies in the message itself and they are judged by whether it is correct or comes true. Therefore, prophecy is ranked above teaching (1Cor 12.2-8) and it must be proved. That’s why the gift of discernment is given to the congregation. It is a “check and balance” against false prophecies.

 During the Tribulation period, these gifts will be operating at a level never seen before, and for good reason. As false prophets will increase, so will the true prophets of the Lord increase and they will be anointed by the Lord to counteract the works of the evil one who will try to distort the Scriptures and lead many astray. The enemy will try to use illusion and delusion at an unprecedented level. Now, an illusion is when you think you see something but it’s not really there. A delusion is where you see something, but have the wrong interpretation of it. Delusion will be the main tool of the enemy in the last days, therefore true prophets of God will be needed as never before. There is so much more that can be said about the function and ministry of a prophet, but hopefully you have a better idea about it as a result of these articles. If you have any further questions, feel free to contact me at ot.waxahachie @Yahoo .com and I will try and get back to you or use your question in succeeding articles.