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In what sense was the blood of Christ the blood of God? (Acts 20:28). For an answer we have only to quote 1 Cor. iii. 23. "Ye are Christ's, and Christ is God's." In that sense alone was the blood of God shed.
...he [Yahoshua] was as our Saviour was required to be, a man like ourselves, but a man who, working out his own salvation, at the time when it was not in the power of any mere Son of Adam to do so, became the first-born from the dead, and the medium of approach to God, for all who wish to have a share in that salvation.
Orthodox strong delusion ( trinitarianism)
...who have rendered the word of God of non-effect by their traditions-who believe that in order to appease His own wrath, God sent Himself into the world, and saddled Himself with a number of trials and persecutions; that He, the Almighty, Ever-living, and, therefore, Deathless One, caused Himself to be slain; that He then took Himself back to heaven, and constituted himself the mediator between man and Himself, that no one should approach Him but through Himself; that Christ is at the same time God and the Son of God; Son of the Father, and less than the Father, yet co-eternal and co-equal with Him; not "born" till the time of the Virgin Mary, yet "begotten" before all worlds; with a mass of other contradictions, whose name is legion.
Bro J Butler
The Christadelphian, Aug 1887
-- The Kingdom --
Pursuing his journey, Jesus came into contact with a band of the Pharisees -- it is not stated where -- probably at some town on the route, and in some local synagogue on the Sabbath. He was now known throughout all the land; and it was natural that his claims should be first in men's minds wherever he appeared. With the common people his being the Messiah was a settled question so far as anything can be settled with a fickle populace. It was not so with the Pharisees.
A number of them were perplexed, and many privately believed: but, as a body, their attitude was hostile. Their hostility came out in various ways, according to circumstances. On this occasion, it was an ironical question. Jesus had been preaching the Kingdom of God all through the country. The Pharisees now asked, "When is the Kingdom of God coming?" The question was put for cavil -- not for information. It was as much as if they had said, "You have been talking about the Kingdom of God a long time, and you say you are the King; shew it in an open way, and we will believe. Set up the Kingdom with public demonstration."
Jesus answered the question in accordance with the spirit that dictated it. He did not speak as plainly as he might, though in what he said he uttered the truth absolutely. He said "The Kingdom of God cometh not (i.e., and that time) with observation, or public demonstration, neither shall they say, lo here, or, lo there, for behold the Kingdom of God is within (among) you."
That the reference was to his own presence among them is made certain by the remark he immediately added:
"The days come when ye shall desire to see one of the days of the Son of Man and shall not see it."
He was with them then -- in their midst: and his presence in the capacity of the King inviting to a future inheritance of the Kingdom was the only form in which the Kingdom was to be looked for at that time. By and bye, he would be gone, and it would be no longer affirmable that "the Kingdom of God was among them."
Why he should identify himself with the Kingdom is not difficult of apprehension when we realise that he is the kernel and root of all that the Kingdom will ever be when established over all the earth. The Kingdom, when it comes, will be but his power organically applied in the locality and constitution of things foreshewn in the prophets. He was the Kingdom in the germ.
It was in this sense that the people sang on the occasion of his triumphal entry into Jerusalem a little later:
"Blessed is the Kingdom of our father David that cometh in the name of the Lord."
It was, therefore, permissible for him to tell the Pharisees, in answer to their question when the Kingdom was coming, that it was already come and actually in their midst, though without the outward show of a political institution. The statement was a rebuke of their blindness.
Nazareth Revisited Ch 48
Leviticus Chapter 21 +
7 They shall not take a wife that is a whore, or profane; neither shall they take a woman put away from her husband: for he is holy unto his Elohim.
Profane - [Ges] to wound or pierce. Perhaps figurative of a flippant woman lacking spiritual discernment and soberness necessary to be a help-meet to the high office of priest. Tendencies towards silliness and away from holiness - hence wounding/ injuring influence obstructing the cause of the faith.
The priest was not to marry a 'put away' woman. The word here is garash - a thrusting out of the household. She is still married though cast out by her husband.
She was not divorced. Divorcement (Keriyuweth) became a law later in Deut 24.
14 A widow, or a divorced woman, or profane, or an harlot, these shall he not take: but he shall take a virgin of his own people to wife.
Garash - 'divorced' is a false translation.
Divorce did not exist until Yahweh gave the divorce law in Deut 24. This shows how both the gentile translators, and unenlightened
commentators such as Strongs and Gesenius falsely render garash and shalach as divorce when the spirit meant 'put away' (which is not divorce - not at liberty to remarry).
Comparing scripture with scripture is the way to settle contentions over this issue. All parts of scripture harmonize when correctly understood.
Relying on the translators brings us to a false understanding. In the old testament the word for divorce was keryuwith. This is the word used for the bill of divorcement introduced in Deut 24 and is therefore the cue for when the spirit intends us to understand when divorce is referred to.
A divorced woman was at liberty to remarry.
The prohibition in v 14 is therefore against priests taking a woman who has been driven out by her husband. She is not a free (divorced) woman. The same prohibition applies to priests in the future age (Ezekiel 44v22). 'Put away' is garash (thrust out) - not a divorced woman and therefore not free to remarry.
"Oh, that men would praise Yahweh for his goodness, and for his wonderful works to the children of men" (Ps. 107:8).