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Isaiah 65

Let’s make an few points in Isaiah 64-65.

1. Isaiah points out that God’s redemptive purposes remained concealed from human cognition: “For since the beginning of the world men have not heard nor perceived by the ear, nor has the eye seen any God besides You, who acts for the one who waits for Him” (Isaiah 64:4 NKJV).

2. The apostle Paul subsequently appropriates this in 1 Corinthians 2:9 to establish its correlation with the revelation of “the mystery of God” to the elect recipients of divine disclosure.

3. Following his portrayal of the nation of Israel (Zion and Jerusalem) in a state of devastation, Isaiah presents a theological inquiry to the Almighty: “Will You restrain Yourself because of these things, O Lord? Will You hold Your peace, and afflict us very severely?” (Isaiah 64:12 NKJV).

4. This rhetorical question establishes the framework for God’s subsequent response in chapter 65, which unveils His redemptive plan for both Gentiles and Israel.

5. The Lord’s response articulates His intention to extend covenant privileges beyond ethnic Israel: “I was sought by those who did not ask for Me; I was found by those who did not seek Me. I said, ‘Here I am, here I am,’ to a nation that was not called by My name” (Isaiah 65:1 NKJV).

6. This prophetic declaration anticipates the reality of Gentile inclusion within the covenant promises previously reserved for Israel.

7. God provides the rationale for His turn toward the Gentiles by delineating Israel’s persistent covenant violations: “I have stretched out My hands all day long to a rebellious people, who walk in a way that is not good, according to their own thoughts; a people who provoke Me to anger continually to My face” (Isaiah 65:2-3 NKJV).

8. Their syncretistic religious practices, including heterodox sacrificial rites in gardens and incense offerings on unauthorized altars, exemplified their fundamental rejection of covenantal fidelity.

9. The Lord announces His determination to execute covenant judgment: “Behold, it is written before Me: I will not keep silence, but will repay—even repay into their bosom—your iniquities and the iniquities of your fathers together,” says the Lord (Isaiah 65:6-7 NKJV).

10. This vengeance had been prophetically documented approximately seven centuries earlier in Deuteronomy 32:34-43, where God promised to execute collective vengeance upon the entirety of the Israelite nation for their accumulated transgressions.

11. The motif of divine vengeance administered “into their bosom” establishes a direct theological connection to the eschatological judgment described in Revelation 18:20,24.

12. This intertextual relationship demonstrates the coherence of the biblical prophecy, illustrating how Isaiah’s oracles constitute an integral component of the comprehensive scriptural narrative spanning from Hebrew prophecy through New Testament apocalyptic eschatology.

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DANIEL 9 – The Seventy Weeks of Gabriel

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BIBLE CLASS SERIES ON PURITY

What do people understand as the difference between “purity” and “virginity”? Couples around the world often say they are “taking it slow,” but what does that really mean? Is it the same for both partners? Where do the physical boundaries begin and end? Does “taking it slow” refer only to kissing? If so, what kind of kissing are we talking about? For example, kissing while standing is generally less stimulating than kissing on the couch while lying down.

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BIBLICAL PURITY – A HOLISTIC APPROACH

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PREDESTINATION

God’s concept of predestination in the Bible primarily operates at a group level rather than an individual one. The Bible shows that predestination involves selecting entire communities, not specific persons. This is evident in both major periods of biblical history.

During Old Testament times, God selected the entire nation of Israel as His chosen people. As Moses declared to the Israelites in Deuteronomy 7:6, “You are a people holy to the Lord your God. The Lord your God has chosen you to be a people for his treasured possession, out of all the peoples who are on the face of the earth” (cf. Deuteronomy 14:2). This passage clearly shows that God’s selection applied to Israel as a whole nation.

This concept continued into New Testament times, where the chosen status shifted to encompass the entire church community. Peter explicitly made this connection when he told the church in 1 Peter 2:9-10, “You [referring to the church] are a chosen race, a royal priesthood, a holy nation, a people for his own possession.” Peter’s words demonstrate that God’s selection applies to the entire body of believers collectively as the church in the New Testament era.

This consistent biblical pattern – from Israel in the Old Testament to the church in the New Testament – demonstrates that God’s predestination works at a corporate level, choosing entire communities of faith rather than selecting individuals.

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HEAD COVERING

The debate surrounding the first sixteen verses of 1 Corinthians 11 stems not from their clarity but from how they should be applied in practice. The text itself is straightforward to comprehend. The main point of contention lies between two interpretations: Some argue these instructions were specific to ancient cultural practices and, therefore, no longer apply to modern Christians. Others maintain that these verses contain universal principles meant to be followed by all Christians throughout history rather than merely reflecting the social customs of Paul’s time.

THIS DOCUMENT GIVES A SUMMARY OF WHAT WE STUDIED IN OUR HERMENEUTICS CLASS, ENJOY

3 But I want you to know that the head of every man is Christ, the head of woman is man, and the head of Christ is God. 4 Every man praying or prophesying, having his head covered, dishonors his head. 1 Corinthians 11:3-4
5 But every woman who prays or prophesies with her head uncovered dishonors her head, for that is one and the same as if her head were shaved. 1 Corinthians 11:5

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THE HOLY SPIRIT and the WORD

The Holy Spirit’s role in conversion and sanctification through Scripture is a foundational theological concept supported by numerous biblical passages. This doctrine teaches that the Spirit works primarily through God’s Word to bring about initial salvation and ongoing spiritual transformation. Regarding conversion, passages like Romans 10:17 emphasize that “faith comes by hearing, and hearing by the Word of God,” while 1 Peter 1:23 speaks of being “born again… through the word of God.” James 1:18 further reinforces this by stating that God brings forth His people “by the word of truth.”

The sanctification process is similarly tied to Scripture, as evidenced in Jesus’ prayer: “Sanctify them by Your truth. Your word is truth” (John 17:17). The apostle Paul affirms this in 2 Timothy 3:16, declaring that “all Scripture is God-breathed and useful for teaching, rebuking, correcting and training in righteousness.” Even the Psalmist recognized this connection, asking, “How can a young person stay on the path of purity?” and answering, “By living according to your word” (Psalm 119:9).

This theological framework understands that the Holy Spirit, having first inspired the writing of Scripture, continues to use these inspired texts as His primary instrument for spiritual transformation. Through the Word, the Spirit convicts people of sin, reveals Christ, generates saving faith, guides believers in spiritual growth, transforms character, and renews the mind. This ongoing work of the Spirit through Scripture forms the foundation for initial conversion and progressive sanctification in the Christian life.

See the attached PowerPoint for reference.

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A devout godly man who was NOT SAVED

In Acts 10, we read of Cornelius; He was described as “devout and God-fearing,” regularly gave to the poor, and maintained a consistent prayer life. His influence extended beyond his faith, as his entire household, including family members, servants, and enslaved people, followed his spiritual leadership in worshipping the God of Israel.

Cornelius’s story is compelling because, despite his exemplary religious devotion and moral character, he had not yet experienced salvation through Christ. This presents a crucial theological point: while commendable, good works and religious faith are not equivalent to salvation. His story bridges the early church’s understanding of God’s plan for Gentile inclusion in the covenant community. Despite his generous acts toward the Jewish people and his sincere prayers, Cornelius still needed the specific revelation of the gospel of Jesus Christ for salvation, highlighting the universal need for explicit faith in Christ regardless of one’s moral standing or religious dedication.

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Comments On 1 Peter 3:18-22

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Tithing and the New Testament

In Leviticus 27:30-33 – Moses’ law required Israelites to give a tithe (tenth) of their increase to support the Levites.

Hebrews 10:9,10 we can notice that the old law, however, is no longer binding since Jesus replaced it.

This means churches today have no right to require Christians to tithe.