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Open Line with Dr. Michael Rydelnik - Hour 2: More Mailbag Q & A · KHCB On Demand

0:08
S1: Hello, friends. It's time for the second hour of Open
0:11
S1: Line with me. Michael Ray Dolnick, professor emeritus of Jewish
0:14
S1: Studies and Bible at Moody Bible Institute. This is Moody
0:17
S1: Radio's Bible study Across America. It's where we do our
0:21
S1: best to answer your questions about the Bible, God, and
0:24
S1: the spiritual life. Today's a special program. It's a clear
0:28
S1: the spindle, empty the inbox. We are just taking the
0:32
S1: mailbag questions that you've sent in. And joining me for
0:35
S1: this special program is my favorite Bible study partner, Eva Redlich,
0:38
S1: and also my second favorite Bible study partner, Tricia McMillan.
0:43
S1: I get to study the Bible every day with Eva,
0:45
S1: but Tricia every couple of weeks on the radio, and
0:49
S1: I really appreciate it. Glad you're here with me, Tricia.
0:52
S2: Glad to be here.
0:53
S1: Yeah. And glad that you're here, Eva to help.
0:56
S2: I love it.
0:57
S1: You know, you usually just have to text the answers
0:59
S1: to me. But this time, this time you can just
1:03
S1: correct me right on the air. Right there. That's right there.
1:06
S2: So she has good questions for us, right?
1:08
S1: Yep. She is. And we're going to go right back
1:10
S1: to him right now.
1:12
S3: Wendy in Florida listens to WKES and has a three
1:15
S3: part question about Moses. So she's starting in Exodus two.
1:22
S3: Exodus 210. When did Jochebed bring Moses back to Pharaoh's daughter?
1:29
S3: And then how long was he raised in the palace
1:32
S3: is part two. And so we'll start there.
1:36
S1: You know, there is this is one of the things
1:39
S1: that people really want about the book of Exodus. They
1:41
S1: want a timeline and it doesn't give it. But it
1:45
S1: does appear that the baby was he was still a
1:47
S1: baby when he was brought home to his mom that
1:53
S1: she put the baby in the, in the basket. Right.
1:58
S1: And so he was still an infant at this point.
2:02
S1: It says when she saw that he was beautiful, she
2:05
S1: had hid him for three months. But when she could
2:08
S1: no longer hide him. So apparently when he was about
2:10
S1: three months old, she got a papyrus basket for him
2:15
S1: and coated it with asphalt and pitch. She placed the
2:20
S1: child in it and put him in the Nile. And
2:24
S1: then Miriam, a young adult, a teenager, a young teenager, uh,
2:29
S1: just a young adolescent, was there watching him. That's the
2:33
S1: reason we know that because she's called an alma, which
2:36
S1: is the word for a young woman who is an adolescent,
2:42
S1: a maiden, so to speak. Same word that's used to
2:45
S1: translate virgin in Isaiah seven. She's called that here. She
2:50
S1: watches him and then basically he goes back to his
2:54
S1: home with his mom at three months and she raises him.
2:58
S1: I suspect that when he was older, then he went
3:02
S1: to go live in Pharaoh's house.
3:04
S2: Probably when he was no longer needing to be nursed,
3:07
S2: when he was old enough to be weaned. Maybe that's
3:10
S2: when he went back to Pharaoh's house. So maybe 2
3:14
S2: or 3 years old.
3:15
S1: Mhm. And then, of course, I think he maintained a
3:18
S1: relationship with with his family because he knew he was
3:24
S1: an Israelite when he was there in Pharaoh's household. He
3:28
S1: knew that. So I'm sure he had this relationship with Jochebed.
3:33
S1: And I think it's Amram, his dad. Uh, that's what
3:38
S1: I think has is happening here.
3:40
S3: Okay. All right. So then her third question is, when
3:44
S3: did he refuse to be called the son of Pharaoh's daughter?
3:47
S3: And Wendy is getting this from Hebrews 1124, which says,
3:51
S3: by faith Moses, when he had grown up, refused to
3:54
S3: be the Refuse to be called the son of Pharaoh's daughter,
3:58
S3: and chose to suffer with the people of God rather
4:01
S3: than to enjoy the short lived pleasure of sin.
4:04
S1: I think we know when he chose that because it
4:07
S1: was when he grew up. And I would suspect it's
4:11
S1: when he went out and he saw the two Israelites fighting.
4:15
S1: And I'm sorry when he saw the the the slave.
4:20
S2: The taskmaster.
4:21
S1: Taskmaster beating, the two, the Israelite, and then he hits
4:26
S1: the taskmaster and buries him after he kills him. And
4:31
S1: then when he is exposed the next day, when he
4:35
S1: goes out among them, that's when he flees to, uh,
4:40
S1: to be part of, of uh.
4:44
S2: He runs away to Midian.
4:45
S1: To Midian.
4:45
S2: That's where he runs away to Midian for safety.
4:48
S1: And there. And that's when he refused to be called
4:50
S1: Pharaoh's son.
4:51
S2: Yeah. I mean, maybe he could have said, well, I'm,
4:53
S2: you know, I'm the I'm I'm the daughter of I'm
4:56
S2: the son of Pharaoh's daughter. And you can't I can
4:59
S2: do anything I want to anybody I want. Yeah, but
5:02
S2: he didn't do that. Okay.
5:04
S3: Okay.
5:05
S2: So.
5:05
S3: All right. Thank you for those questions, Wendy. Next question
5:09
S3: is from Daniel in Georgia. Um, moving to first century now. Um,
5:17
S3: there was no mercy seat in the first century since
5:20
S3: the Ark of the covenant was gone. Did the priests
5:23
S3: and the people understand that a huge part of the
5:25
S3: atonement requirements were missing, and that the sprinkling on the
5:29
S3: foundation stone was no longer adequate?
5:35
S2: Well, first of all, we know that the the mercy seat,
5:39
S2: the when when the Babylonians sacked the temple and and
5:43
S2: and took Israel captive. That's when the that's when the
5:48
S2: Ark of the covenant was taken. Mhm. So that's the beginning.
5:52
S2: Like what happened to it? That's what happened to it.
5:55
S2: What next, Michael?
5:56
S1: Well, I think they just continued to pour the sacrificial
6:01
S1: blood there into the Holy of Holies without the Ark
6:04
S1: of the covenant, without the mercy seat. And that's that's
6:08
S1: as best we know.
6:09
S2: So when they came back with Ezra, Nehemiah, after the
6:12
S2: 70 years, that's what they did.
6:13
S1: Yeah. And, and apparently they believed. And there does seem
6:20
S1: to be some evidence that their sacrificial, uh, their sacrifices
6:27
S1: were being accepted by God, even though it wasn't exactly
6:30
S1: how the tabernacle was made. And so, uh, that's the,
6:36
S1: the evidence we have is actually from the Talmud. It
6:39
S1: talks about that they used to hang a red rope
6:46
S1: outside the temple when they offered the Yom Kippur sacrifice,
6:50
S1: it would turn white. Because though your sins were as scarlet,
6:53
S1: they shall be white as snow. And now this is
6:56
S1: extra biblical. But it's interesting because it says that 40
6:59
S1: years before the destruction of the temple, right around A.D. 30,
7:03
S1: the scarlet rope ceased to. The scarlet ribbon ceased turning red,
7:09
S1: turning white, but always remained red. So they did have
7:13
S1: some sense that prior to A.D. 30 or 33 is
7:19
S1: when I would put it. But they were using round
7:21
S1: numbers 40 years before the destruction of the temple, uh,
7:25
S1: that those sacrifices were being accepted.
7:29
S3: Okay. All right. Thank you. Next question is from Jennifer
7:34
S3: in Indiana, listens to WGNR and she is looking at
7:37
S3: Luke 2348. Um, in this verse, the people who watched
7:44
S3: Jesus die on the cross walked away after he died
7:47
S3: beating their chests. Um, Her Bible says that this is
7:51
S3: a sign of grief. So like in the notes, does
7:54
S3: the grief stem? Do you think from them, knowing that
7:58
S3: they've killed the Messiah or from knowing that someone great
8:01
S3: or a great prophet has died because of the signs
8:04
S3: of the cross? Just wondering, do you think? I.
8:08
S1: I just want to say I went back and looked
8:10
S1: at the verse. It doesn't say that these were the
8:13
S1: people that crucified the Lord. These were the people who
8:17
S1: observed the the crucifixion of the Lord. They were observing it.
8:22
S1: The crowds.
8:23
S2: Came together.
8:25
S1: And the presumption under that question is that Jewish people. Yeah.
8:30
S1: From the crowds are guilty of having crucified Jesus. All people.
8:35
S1: That is a faulty assumption that Jesus. And all I
8:40
S1: think people is not guilty. Presumption. Jewish animal or dairy.
8:46
S1: The Jesus of it. She's a disciple of Mary, mother
8:52
S1: of awareness, the Jewish. Not of it. The crowd pulls.
8:57
S1: There was a crowd, but they. Early morning at the.
9:01
S1: They were the Gringotts. Obviously they're proud. They were there
9:04
S1: in them that. Specifying that crowd of Asperger's. Also. They
9:09
S1: brought the. This for their. Who made express purpose. They were. And.
9:14
S1: But not so. The for leadership sent had so made
9:17
S1: that journey and they are guilty. I'm not all really
9:20
S1: wish people Bible all times that which is the guilt
9:23
S1: that's out there. I just want to be clear that
9:26
S1: I will teach. There was a conspiracy of acts 427.
9:30
S1: It talked about Herod and Pontius Pilate. So with Pontius
9:38
S1: Pilate and and a Jewish ruler, the apostles and the
9:43
S1: the Gentiles, that's the Roman soldiers and peoples of Israel
9:47
S1: that refers to the Sanhedrin and the crowd. That's who
9:50
S1: it was that those were the guilty parties. Not all
9:54
S1: Jewish people for all times. So. And it was all
9:57
S1: done under God's sovereign hand. It says in acts 428,
10:00
S1: Jesus said, no man takes my life. In John ten,
10:03
S1: but I lay it down willingly. So for these reasons,
10:07
S1: I just want to be cautious about that. Now, what's
10:10
S1: the grief from, do you think?
10:11
S2: You know, I think that they just it may have
10:14
S2: just been horrible to watch and maybe maybe they had
10:18
S2: never seen a crucifixion before, but they showed up because
10:21
S2: the whole crowd was going out of the city to
10:22
S2: see whatever the Romans were doing that day. And it
10:25
S2: may not have they may not have all been personally
10:28
S2: going to see what's going to happen to Jesus, because
10:30
S2: we remember there were three that were crucified. So but
10:34
S2: whoever saw it, they felt it was horrible. And we're.
10:38
S2: And we're sorry to have seen it happen.
10:40
S1: I think it even goes further because it says that
10:42
S1: that's when the. There were other signs that were happening then,
10:46
S1: so that the pagan Roman soldier says, truly this was.
10:54
S2: The Son of God.
10:55
S1: And the crowd there may have been just, you know,
10:57
S1: they didn't know who this Jesus was. But what they
11:01
S1: say is, uh, uh, what they what they seem to
11:07
S1: see is that this is someone very, very special, maybe
11:13
S1: truly the Messiah. And their grief was great.
11:15
S2: And maybe they, maybe some of the. And this is
11:17
S2: all totally. We're just making this up because we don't know. But,
11:21
S2: you know, they have been have seen other crucifixions in
11:23
S2: the past because the Romans crucified about 20,000 Jewish men.
11:27
S2: So it wasn't an unusual event, really, for the Romans
11:30
S2: to do this. But the son didn't become dark in
11:34
S2: the middle of the day, the way that it did
11:36
S2: when Jesus was crucified. And maybe that was part of
11:38
S2: their wow.
11:40
S1: The loud noise of the the curtain being torn at
11:42
S1: the temple. Uh. There probably was a loud noise from that.
11:46
S1: It seemed like almost like there was an earthquake at
11:49
S1: that point. Uh, and so I think people saw that
11:54
S1: this may I'm not clear that they understood fully who
11:58
S1: Jesus was, but they understood at this point, like the centurion, uh, this,
12:03
S1: this is the Son of God. Mhm.
12:05
S3: Well, and even in the, the previous verses, they would
12:07
S3: have heard him crying out. Yeah. Right. And, and when
12:11
S3: you're I, there are moments where someone, um, could scream,
12:16
S3: like just as something we would have. Now someone can
12:18
S3: cry out something and you'll get goosebumps or you'll like, yeah,
12:21
S3: you have a physical reaction to, to things you hear
12:25
S3: or are seeing. Like you're like, you're talking about that
12:28
S3: perhaps even like all of those things kind of just
12:30
S3: adding up that it's just this overwhelming experience of what
12:35
S3: you're seeing as what. However much they understood or knew,
12:39
S3: depending on the person.
12:40
S2: Right.
12:41
S3: Yep.
12:41
S1: With, uh, More of the questions you've mailed in. Uh,
12:46
S1: this is a special open line program today. It's prerecorded,
12:50
S1: so no need to call with the mailbag questions that
12:53
S1: you've sent in. Now, I do want to say that
12:55
S1: you can go to an open line live event where
12:58
S1: going around the different listening areas and having open line live.
13:02
S1: You get to meet Tricia when you come and Eva
13:04
S1: and I'll be there as well. So don't miss out.
13:06
S1: Go to Open Line radio.org and you can check out
13:08
S1: what city will be in there at Open Line Live.
13:13
S1: Jewish people celebrate New Year's every fall. So Chosen People
13:16
S1: Ministries offers a Messianic Jewish calendar as well. This year,
13:20
S1: the theme is based on a website they've called I
13:23
S1: Found Shalom. Each month you'll meet a Jewish follower of
13:26
S1: Jesus and discover their faith story. Each one highlights a
13:30
S1: core question this Jewish person struggle with and how God's
13:33
S1: Spirit led them to faith in Yeshua. There are also
13:36
S1: QR codes you can use to connect with a video
13:39
S1: of each one's faith story for your free copy of
13:42
S1: the Chosen People Ministries Messianic Jewish Calendar, just go to
13:45
S1: our website, Open Line radio.org. Scroll down to the link
13:49
S1: that says A Free Gift from Chosen People Ministries. Click
13:52
S1: on that and you'll be taken to a page where
13:54
S1: you can sign up for the I Found Shalom calendar.
14:06
S1: And we are back. I'm Michael Dolnick. Joining me today
14:11
S1: is Eva Rae Dolnick and Tricia McMillan. We're going through
14:14
S1: the mailbag doing our best as we discuss your questions
14:18
S1: that you've sent in on this special mailbag program. Remember,
14:21
S1: no calls today. And we are trying our best to
14:24
S1: answer your questions about the scriptures that you've sent in.
14:28
S1: And Tricia, you are our moderator. So are you ready
14:32
S1: to go back with some more questions?
14:34
S3: Absolutely. Yeah. Our next question is from Debbie in Illinois,
14:37
S3: who listens to WMBI, and her question is jumping off
14:41
S3: of Luke 23, where we just were. Um, she says
14:44
S3: she loves the program. Thank you for your teaching. Recently,
14:47
S3: she and her daughter were reading Luke 2334. Um, I'm
14:52
S3: going to start at verse 32. It says two others
14:55
S3: criminals were also led away to be executed with him.
14:58
S3: With Jesus. When they arrived at the place called The skull,
15:03
S3: they crucified him there along with the criminals, one on
15:05
S3: the right and one on the left. Then Jesus said, father,
15:09
S3: forgive them because they do not know what they are doing.
15:12
S3: And they divided his clothes and cast lots. Her daughter
15:17
S3: told her that that verse, the little part about the
15:21
S3: verse in verse 34. Then Jesus said, father, forgive them
15:23
S3: because they do not know what they are doing. Was
15:27
S3: added and she had never heard that before. Could you
15:31
S3: clarify this? What? What's happening with this part of the
15:34
S3: verse here?
15:35
S1: Yes, it is a Disputed text because not all the
15:42
S1: witnesses of the New Testament include it. Now.
15:48
S2: The earliest manuscripts, you mean?
15:49
S1: No, I'm not talking about the. There's one of the
15:51
S1: things they look for in. A textual criticism of the
15:56
S1: New Testament is something called geographical distribution. So there are
16:01
S1: Byzantine manuscripts, and there were manuscripts from Greece, not Greece,
16:06
S1: from Egypt, Alexandrian. And they're they're they're looking for the
16:11
S1: main families to have broad geographical distribution for it to
16:16
S1: be authentic. However, this does not have it's not just limited.
16:20
S1: You know, a lot of times we say the earliest
16:22
S1: and best manuscripts don't contain a verse or a section
16:25
S1: or something like that. That's different. This just doesn't have
16:28
S1: broad geographical distribution. And so it's not because of the
16:34
S1: early nature of its being missing, but rather that it's
16:39
S1: not in all the. The geographical distribution of manuscripts that
16:43
S1: we have. And that's why it is thought to be questionable.
16:48
S1: It does seem to parallel what Stephen said in acts
16:53
S1: seven verse 60. When he was being stoned to death,
16:59
S1: he knelt down and cried out with a loud voice, Lord,
17:02
S1: do not charge them with this sin. And saying this,
17:06
S1: he fell asleep or died. That's the euphemism for death.
17:11
S1: And so some have argued that since there's two ways
17:15
S1: this has been argued. One, if Stephen said that, well,
17:19
S1: obviously the Lord Jesus was his role model. So the
17:22
S1: Lord Jesus said it. Others have said, no, this is
17:25
S1: stuck into Luke. After Stephen said that to parallel it with.
17:32
S1: To have the Lord Jesus say it. I think that
17:35
S1: there's good evidence that probably the stronger evidence that it's authentic.
17:40
S1: Others who have doubted the authenticity of it have said,
17:44
S1: but it's not in any of the other Gospels. It's
17:47
S1: only in Luke, which I think argues for it being authentic,
17:51
S1: because if it were an added verse, what would happen
17:54
S1: is it would have been put in all the other
17:56
S1: synoptics as well. However, it's one of those things, I
18:00
S1: think it's an authentic saying of the Lord Jesus and
18:04
S1: and that could be, well, why it was added later,
18:08
S1: because it had come down as an authentic saying of
18:11
S1: the Lord Jesus. But I think it was an authentic saying,
18:14
S1: and that's why it was in the original Gospel of Luke.
18:17
S1: But it's one of those situations that, you know, their
18:21
S1: textual critics, which I am not. I learned a little
18:24
S1: bit about textual criticism, but nevertheless, I, I think it's
18:30
S1: a true idea. And by the way, the idea of
18:32
S1: forgiving our enemies. Wouldn't that be something that the Lord
18:37
S1: Jesus taught? Uh, of course, in Matthew 18. Uh, and
18:42
S1: so that's, that's, it's just a disputed verse. That's what
18:47
S1: I would say.
18:48
S3: So how, how much should I let this disputed verse
18:54
S3: may be not being authentic. Um, shake my faith.
19:02
S1: Well, the principle is taught of forgiving our enemies regardless.
19:07
S1: And so it shouldn't shake your faith at all. You know, okay,
19:11
S1: there's it doesn't teach. Leaving it out doesn't mean that
19:14
S1: we should become, uh, unforgiving.
19:18
S3: Okay. Okay.
19:19
S1: And so it shouldn't affect that at all. We have
19:23
S1: the we are taught to be forgiving. If we are
19:25
S1: forgiven people, we should be forgiving people. That's taught clearly
19:29
S1: in Scripture. Uh, in Colossians three. It's taught in Matthew 18.
19:34
S1: There are lots of places where that's taught in the
19:36
S1: Lord's Prayer. Uh, there. So it shouldn't affect us at all. Uh,
19:42
S1: but on the other hand, it gives us a good
19:45
S1: role model that even the Lord Jesus would forgive those
19:48
S1: who crucified him. I think that fits. But nevertheless, it
19:55
S1: shouldn't affect our faith whether it is authentic or not.
19:58
S1: It shouldn't affect our faith at all. The Bible, the
20:01
S1: New Testament is 99.5% undisputed.
20:07
S3: So yeah, I think more about people who'd be like,
20:09
S3: see this verse? It says, Jesus said it, and it's
20:12
S3: not even supposed to be in there. And they let
20:15
S3: that verse be like, yeah, you know, when you're, when you're, um,
20:19
S3: trying to stand for the biblical truth and someone is
20:23
S3: bringing this up to you and you could be caught
20:26
S3: off guard or, or not know. Yeah, we've talked about
20:30
S3: you and I have talked about how I'm not really
20:32
S3: good on my feet, so being prepared I do better
20:35
S3: to know this is how you defend that. Um, or
20:39
S3: you know, if someone questions you on it.
20:41
S1: Yeah, you could, uh, become a textual critic, you know,
20:46
S1: but even then, I don't think textual critics are 100% right.
20:49
S1: I think of Daniel Wallace as being he's a great
20:52
S1: grammarian who's written a couple of books on Greek grammar,
20:55
S1: but also is just a phenomenal textual critic. Uh, I
21:00
S1: would wonder if, if Dan Wallace knows for sure about
21:04
S1: this verse, you know, he might be 51, 49%, you know, 51%
21:10
S1: sure it should be. I I'll send him a note
21:13
S1: and find out.
21:16
S3: Well, thank you for that question. Debbie. Um, our next
21:19
S3: question is from Barb in Illinois, who listens to W
21:22
S3: and B I. And she's looking at acts three. Peter
21:26
S3: and John heal the lame beggar at the hour of prayer. Um,
21:32
S3: so my, uh, the scripture I've got now, Peter and
21:35
S3: John were going up together to the temple complex at
21:38
S3: the hour of prayer at three in the afternoon. Um,
21:42
S3: what would have been the routine during this hour? Would
21:45
S3: this have created a commotion for them to heal, uh,
21:49
S3: the lay man. And were there expected consequences for creating
21:53
S3: that commotion?
21:55
S2: Probably, you know, probably the, the ninth hour would have been.
22:00
S1: That's literally what it says. The ninth.
22:02
S2: Hour. The ninth hour is literally what it says in
22:04
S2: the Greek. But on our clock, it would have been
22:06
S2: about 3:00 in the afternoon because the, you know, time
22:10
S2: you've seen this.
22:11
S1: The Jewish.
22:11
S2: Clock.
22:11
S1: Was 212 hour periods, 6 a.m. to 6 p.m. and
22:15
S1: then 6 p.m. to 6 a.m.. So the ninth hour
22:18
S1: would be about 3 p.m..
22:20
S2: About 3 p.m., and that probably would have been the
22:23
S2: time of the afternoon sacrifice, because there were three sacrifices
22:28
S2: during the day, a morning and afternoon and an evening sacrifice.
22:32
S2: And that probably would have been about the time of
22:34
S2: the afternoon sacrifice. And it, you know, would it have
22:38
S2: caused a commotion? Perhaps there would have been more people
22:40
S2: there because it was the time of the afternoon sacrifice.
22:44
S1: Yeah. And even today in Judaism, uh, we pray in
22:48
S1: Judaism and rabbinic Judaism. Uh, three times a day, there's
22:53
S1: morning prayers shacharit at dawn, and then there's afternoon prayers.
22:59
S1: Mincha and then there's evening prayers, Maariv. And there. And
23:04
S1: what's interesting is they, because it's hard to get to
23:07
S1: the synagogue three times.
23:09
S2: A day there in the synagogue. Yeah, they hold them
23:10
S2: in the synagogue.
23:11
S1: That not no longer at the temple, because the temple
23:14
S1: doesn't stand. But, uh, the, the, the, what they do
23:20
S1: in rabbinic Judaism is people come at the end of
23:24
S1: the afternoon, just before evening, and they do the afternoon prayers.
23:29
S1: And then immediately, as soon as the sun has set.
23:32
S1: Immediately they go right into the evening prayers.
23:35
S2: So they combine it.
23:36
S1: They combine it that way. So, uh, so it makes
23:40
S1: two visits to the synagogue in a day for the
23:42
S1: Orthodox instead of three. Uh, because they do the end
23:45
S1: of the afternoon and the beginning of evening, that's where
23:47
S1: they put it together now. Uh, but when the temple
23:52
S1: stood at 3 p.m., that's when they would have been
23:54
S1: offering the sacrifice would have been a big crowd being there,
23:57
S1: afternoon prayers. And so healing the lame man would have
24:01
S1: gotten quite a crowd.
24:03
S3: And it even says, um, that, that the people saw
24:08
S3: him and they recognized him and that he was the
24:12
S3: one who used to sit and beg at the beautiful gate.
24:14
S3: And they were filled with awe and astonishment at what happened.
24:19
S3: And then they all ran toward what's called Solomon's Colonnade.
24:23
S3: Peter saw this. He addressed the people and asked, why
24:25
S3: are you amazed at this? Why do you stare at
24:28
S3: us as though we made him walk by our power
24:31
S3: or godliness?
24:32
S1: Now, there's no verse or reference in Josephus about what
24:37
S1: was the beautiful gate. We don't know. Many people think
24:40
S1: it's the eastern gate where the priests came in, but
24:44
S1: I don't think so. I think it's the southern steps
24:46
S1: and the gates there. And the reason I think that
24:49
S1: the beautiful gate was there is that's where the most
24:52
S1: people came in. And if you're a beggar, that's where
24:55
S1: you would want to be.
24:57
S2: You'd want to sit where you get the most people going.
24:58
S1: And then he would go up and just to the right,
25:00
S1: he would have been at dancing around at Solomon's Colonnade
25:03
S1: once he went up onto the temple. Okay. Yeah.
25:07
S3: So it would have made a commotion. It clearly did
25:09
S3: enough that people were noticing and recognizing him.
25:12
S1: And yeah, think about it.
25:14
S3: Give him a sermon. Yeah.
25:16
S1: The people who came there regularly, maybe even even if
25:20
S1: they didn't come every day, if they came enough, they'd
25:23
S1: see the same guy there because he's a regular.
25:25
S3: As they say, not moving on his own because.
25:27
S1: Yeah, he was there begging.
25:29
S2: I mean, we see that in the city. You see
25:30
S2: the same guys on the same corner. Yeah. You notice them?
25:33
S1: Yeah, exactly. And so that's why it made such a commotion. Well,
25:37
S1: we're going to come back in a moment. Remember we
25:39
S1: have the summit opposing the new Christian anti-Semitism coming up
25:43
S1: November 7th. Don't miss that. Check it out at Open
25:46
S1: Line radio.org. There's a link to the upcoming summit. It's
25:49
S1: very important to join us on that day. I'm so
25:58
S1: grateful that the Far Eastern Broadcasting Company partners with Open
26:01
S1: Line to bring you the weekly Febc mailbag. Far Eastern
26:05
S1: Broadcasting Company is a terrific organization. They bring the good
26:09
S1: news to people via media and personal engagement. Check out
26:13
S1: the Febc podcast until all have heard, featuring editor cannon,
26:17
S1: president of Febc, by going to febc.org. That's febc.org. org.
26:35
S1: Welcome back. I'm Michael Rudnick joining me today for this
26:38
S1: special pre-recorded all mailbag all the time program is Eva
26:42
S1: Ryder and also Tricia McMillan. And I'm glad we're all
26:46
S1: together here. You have some questions that you want to
26:49
S1: make sure that we get in here on our special
26:51
S1: broadcast today. Tricia, what are they?
26:53
S3: Okay. Our next question from Karen is one of those
26:56
S3: she's in Wisconsin, listens to W and B I. And
27:00
S3: let me preface by saying her question is coming from
27:04
S3: some emails that we've begun sending out three times a
27:08
S3: week called Kitchen Table Conversations. And these are questions that
27:13
S3: are emails with answers to questions that are coming now
27:16
S3: straight to your email box. Um, so this is free.
27:20
S3: This is something you can sign up for at our website.
27:22
S3: Just scroll down. You'll find a picture of Michael and
27:26
S3: it says Kitchen Table Conversations. And you can sign up
27:29
S3: to get these emails. So her question is coming from
27:32
S3: one of those answers where you mentioned that there are
27:36
S3: four ways that the New Testament quotes the Old Testament,
27:39
S3: and you gave one example of those in the answer,
27:43
S3: which is great. So it was a very succinct answer,
27:46
S3: but she wants to know what are the other three ways.
27:49
S3: So that first one that you mentioned was application fulfillment. Yeah.
27:53
S3: And so she wants to know what are the other
27:55
S3: three ways. And if there's an example of each.
27:58
S1: Yes, I think the best way to see it is
28:02
S1: in Matthew chapter two, where there are four Old Testament
28:07
S1: passages cited. And the first way that's used is what
28:14
S1: I call direct fulfillment. And what that is referring to is.
28:21
S1: For example, why was the Lord Jesus born in Bethlehem?
28:25
S1: That's what they the. The Jewish leaders tell Herod the Great.
28:30
S1: He'll be born in Bethlehem. Why? And you, Bethlehem, in
28:33
S1: the land of Judah, are by no means least among
28:35
S1: the leaders of Judah, because out of you will come
28:38
S1: a leader who will shepherd my people Israel. That is
28:41
S1: a quotation from the Septuagint, or maybe a paraphrase of
28:46
S1: the Masoretic text of Micah five two. The Hebrew Bible. And.
28:53
S1: And so it. The prophet foretold Messiah would be born
28:56
S1: in Bethlehem, and then he was born in Bethlehem. So
29:00
S1: that's a direct fulfillment.
29:02
S2: That's in Matthew two, verse five. That's the direct.
29:05
S1: It's a 1 to 1 correspondence. It's exactly what was
29:09
S1: predicted is exactly what is fulfilled. So that's direct fulfillment.
29:16
S1: The second is the quotation where it says, Out of Egypt,
29:21
S1: I called my son. What that is, I call it
29:25
S1: either typical. Some I wish I had called it pattern
29:29
S1: fulfillment when I published on this because people think of
29:32
S1: types in the wrong way. But what this is, is
29:36
S1: that in Hosea chapter 11, verse one, where it says,
29:39
S1: Out of Egypt, I called my son. That's a reference
29:42
S1: to God calling the nation of Israel out of Egypt.
29:46
S1: But in the Hebrew Bible, there was a pattern. Whatever
29:50
S1: God did for Israel, he would also do for Israel's king.
29:54
S1: You can see that in numbers 24, five through nine,
29:58
S1: just as God took Israel out of Egypt. So there
30:01
S1: in Matthew 245 through nine, he will call the Messiah
30:05
S1: the King of Israel, out of Egypt as well. So
30:09
S1: this verse in Hosea is Hosea 11 is being quoted
30:13
S1: as a pattern or a type. That's a second kind.
30:18
S1: The pattern is established. What God did for Israel, he
30:21
S1: will do for Israel's king.
30:22
S2: It's Matthew 215. Yep.
30:25
S1: And then the third one is that was actually the
30:28
S1: third one, I think. Oh, no, the third one is
30:32
S1: applicational fulfillment. What that is, it takes a principle from
30:37
S1: a verse in the Old Testament and then applies it
30:42
S1: to a current situation. So it quotes from Jeremiah what
30:49
S1: it says in Jeremiah that I think it's Jeremiah 30
30:54
S1: verse nine. A voice was heard in Ramah weeping, the
30:56
S1: great mourning, Rachel weeping for her children. She refused to
31:00
S1: be consoled because they were no more. Uh, Eva, could
31:04
S1: you find the exact verse for that? Sure.
31:06
S2: It's 31, 15, 31, 15. That's Jeremiah 31.
31:09
S1: 1530. 3115. So Jeremiah 3115 is quoted there. It's about
31:14
S1: when Jewish motherhood. Rachel, representing that, wept about her children
31:20
S1: being murdered by the Babylonians. And it's always true that
31:25
S1: when their children are murdered, the children of of these
31:29
S1: Jewish moms are murdered horribly, that she weeps for her children.
31:36
S1: It's always true. And so the principle of Jewish motherhood
31:40
S1: weeping for her murdered children, it's it was true in
31:44
S1: the Holocaust. It's true after ten, seven, 23, when all
31:48
S1: those Jewish children were murdered by Hamas, Jewish motherhood always
31:52
S1: weeps for her children. And that was the case at
31:55
S1: the slaughter of the innocent Jewish motherhood wept for her children.
31:58
S1: So that verse could be quoted because it's a principle
32:01
S1: that could be applied in that situation.
32:03
S2: That's 218. Matthew 218.
32:06
S1: And then the last one is what I call summary fulfillment. Uh,
32:10
S1: it's in Matthew 223 where he says he went and
32:13
S1: settled in a town called Nazareth, fulfill what was spoken
32:17
S1: through the prophets, that he will become a Nazarene. Well,
32:19
S1: that's kind of that. He would be a Nazarene has
32:23
S1: to do with that. He would be despised. Can anything
32:25
S1: good come out of Nazareth? And so the principle, the prophets,
32:29
S1: and notice it says prophets, not individual prophet, but prophets,
32:34
S1: predicted that the Messiah would be despised. And you can
32:37
S1: summarize a whole bunch of verses. Isaiah 53, Isaiah 50
32:42
S1: verses four through 11. I, Zechariah 11, uh one through 16.
32:47
S1: There are all these verses that talk about the Messiah
32:50
S1: being despised. Psalm 22. And so what this is saying
32:54
S1: is that it summarizes the theme of Messiah being despised. So,
33:00
S1: and this idea of the prophet said, you can read
33:02
S1: that in the Old Testament. The prophet said, and you
33:04
S1: can't find the verse where the prophet said it. It
33:07
S1: summarizes a theme I just read today in Zechariah. So
33:13
S1: it's not just the only that the New Testament does this,
33:16
S1: but the the book of Zechariah does as well. It
33:21
S1: says it in Zechariah chapter one where it says, the
33:27
S1: prophets proclaim to them, this is what the Lord of
33:29
S1: hosts says. Turn from your evil ways and your evil deeds.
33:33
S1: And it goes on with the quote from the prophets. Well,
33:37
S1: there's no verse that says that, but I can find
33:40
S1: about one, two, three, four, five, six, seven, eight, nine
33:43
S1: verses that basically have. This summarizes different teachings of the prophets.
33:49
S1: So that's the idea of summary fulfillment.
33:52
S2: Summary. That's, uh, Matthew 223.
33:56
S1: So those are the four ways. If you are interested
33:58
S1: in this, I actually wrote a chapter in the Moody
34:01
S1: Handbook of Messianic Prophecy based on Matthew two. And these
34:05
S1: four ways that the Old Testament use the, the four
34:10
S1: ways the New Testament uses the Old Testament.
34:13
S3: All right.
34:14
S1: Thank you. Beginning on page 103 of the Moody Handbook
34:17
S1: of Messianic Prophecy.
34:18
S3: I will link the book, not the page number, but
34:21
S3: I will link the book on our open line radio.org website. Uh,
34:25
S3: thank you for that.
34:27
S1: That's pretty extensive. That's why the it only mentioned one
34:30
S1: because it takes a long time to get through all
34:32
S1: of those.
34:33
S3: Yeah. But that was very helpful because I think we
34:35
S3: come across these different kinds, usually not all together. Like
34:39
S3: in Matthew two.
34:40
S2: It was handy.
34:41
S3: Wait, where is this quote? Because the footnotes will often
34:44
S3: tell you.
34:45
S1: And then you say, how does this why is it
34:47
S1: here like this?
34:48
S3: Right? Why can they do this? This sounds like they're
34:50
S3: taking it out of context. Can I do this? Like,
34:53
S3: because we're trying to draw personal application. You know, how
34:56
S3: does that look for us? And did they do it accurately?
34:59
S1: So yeah. And S Lewis Johnson, who is a great
35:02
S1: professor of New Testament at Dallas, wrote a book called
35:04
S1: the Old Testament and the new. And he said, once
35:07
S1: you understand how the the New Testament writers are using it,
35:10
S1: then you could see that their hermeneutics, their interpretive methods
35:15
S1: were sound, that they weren't just pulling things up out of,
35:18
S1: out of thin air.
35:19
S3: Right, right. And we're just not as familiar, I think,
35:22
S3: generally speaking, with the Old Testament as we are with
35:25
S3: the new. And so when it gets quoted or referenced
35:28
S3: or summarized, we want to know why. Yeah. And so
35:32
S3: thank you. Thank you for this question, Karen. Next question
35:35
S3: is from Sue in Ohio. She listens to w CRF
35:38
S3: and is looking at John 1417, which says he is
35:43
S3: the spirit of truth. The world is unable to receive
35:46
S3: him because it doesn't see him or know him. But
35:49
S3: you do know him because he remains with you and
35:51
S3: will be in you. I will not leave you as orphans.
35:54
S3: I am coming to you. Can you explain how the
35:57
S3: Holy Spirit is living in us or living in them,
36:00
S3: and later will be in you? Isn't this the same thing?
36:04
S1: No. Okay. I'm going to mention the two ways that
36:08
S1: the Holy Spirit worked in the Old Testament and then Eva.
36:12
S1: She doesn't know this, but she's going to talk about
36:14
S1: what this verse reveals about what the Holy Spirit will
36:17
S1: do for the body of the Messiah. The church. Okay.
36:21
S2: Okay.
36:22
S1: So first of all, the Holy Spirit would come upon
36:25
S1: people for special tasks. In the Old Testament, it could
36:29
S1: even be said to be in them, but he would
36:31
S1: be in them in a sense of, I'm going to
36:34
S1: empower you to do this task. So, for example, the
36:37
S1: Holy Spirit comes upon David when he becomes King. Uh,
36:43
S1: but he wasn't necessarily there permanently. He could have left.
36:46
S1: That's why David, after his sin with Bathsheba, prays in
36:50
S1: Psalm 51, take not your Holy Spirit from me. So, uh,
36:55
S1: in first of all, the Holy Spirit was not in
36:58
S1: all believers in the Old Testament, only those who were
37:02
S1: assigned to special task, the Holy Spirit would come upon
37:05
S1: them and empower them. That's the first thing. Secondly, it
37:09
S1: was not permanent. It would. So it was not in all.
37:13
S1: And it was not. He was not in all. He
37:16
S1: was not permanently there. And the New Testament. This verse
37:20
S1: reveals two things. What does it reveal?
37:23
S2: Well, I think it talks about how that we were
37:26
S2: when the minute a person becomes a believer in Jesus,
37:29
S2: the instant they become a believer in Jesus, they are
37:31
S2: indwelt by the Holy Spirit says in Romans eight, if
37:34
S2: you do not have the Holy Spirit in you, you
37:36
S2: do not belong to the Lord Jesus. Yes. So that
37:39
S2: lets us know that it is us.
37:42
S1: So it's for all believers.
37:43
S2: It's for all believers. And it happens the minute they
37:45
S2: become a believer. So we don't have to tarry and
37:48
S2: wait for a for him to come and to, to
37:51
S2: fill us. Mhm. Right.
37:53
S1: And the second thing is David prayed, take not your
37:56
S1: spirit from me because it was only temporary. He was
37:59
S1: only temporary in the lives of believers.
38:02
S2: But now it's permanent because we. Our relationship with the
38:06
S2: Lord Jesus is secure, it's everlasting. So he will never
38:11
S2: take the Holy Spirit from us. So David prayed, don't
38:14
S2: take your Holy Spirit from me, because he was in
38:16
S2: that Old.
38:17
S1: Testament.
38:17
S2: The Old Testament way. We do not need to fear
38:20
S2: that because once he is indwelling us, he will indwell
38:24
S2: us forever.
38:26
S1: That's why Ephesians 430 says, we're sealed until the day
38:29
S1: of redemption. Sealed by whom? The Holy Spirit, we're secure
38:33
S1: and safe. He is always with us. We'll come back
38:36
S1: with more questions in just a moment. I'm Michael Riedel
38:38
S1: and Tricia McMillan is here. So is Eva Riedel, and
38:41
S1: we will do our best to answer some questions that
38:44
S1: you've sent in in just a moment. Each weekend on
38:56
S1: Open Line with me, Doctor Michael Riedel, we study the
38:59
S1: scriptures around our kitchen table. You can become a kitchen
39:02
S1: table partner through your monthly support of Open Line. Your
39:05
S1: gifts help me to provide biblical answers to questions that
39:08
S1: many believers have about the Savior, the scriptures, and the
39:12
S1: spiritual life. Along with other partners, you're helping people receive
39:15
S1: guidance from God's Word. Become a kitchen table partner today.
39:19
S1: Call (888) 644-7122 or go to Open line radio.org. Welcome back
39:32
S1: to Open Line. I'm Michael Ray. With me is Eva
39:35
S1: Ray Jelinek and Tricia McMillan. This has been a special
39:38
S1: empty the inbox. Clear the spindle day for you. And
39:42
S1: I'm I'm sorry that you didn't get to call, but
39:44
S1: you can call next week. However, I'm grateful that we
39:46
S1: got to answer some of the questions you've sent in.
39:49
S1: Let's go back to the mailbag. Tricia, what have you got?
39:52
S3: Okay. Well, I did have a follow up question to that.
39:55
S3: We had to take our break, but I had a
39:57
S3: follow up. You delineated between how the Holy Spirit indwells
40:02
S3: people between the Old Testament and the the New Testament.
40:05
S3: This verse is New Testament.
40:08
S1: Let me just summarize that for people who just came
40:10
S1: in now. Okay. Old Testament I said some people. Uh,
40:15
S1: and for empowerment. Not all believers, some believers. Then secondly,
40:20
S1: that it was temporary. Not necessarily permanent. That's why David prayed.
40:24
S1: Take not your spirit from me. What Jesus promises in
40:27
S1: the upper Room discourse. I called it the New Testament. Uh,
40:31
S1: was that the Holy Spirit would indwell all believers and
40:35
S1: that the Holy Spirit is ours forever. He's with us.
40:39
S1: He seals us until the day of redemption. He's with
40:42
S1: us forever.
40:43
S3: Okay, so then Sue had asked about, um, in the verse,
40:49
S3: John 1417 where it says, um, you do know him,
40:54
S3: the Holy Spirit, but because he remains with you and
40:57
S3: will be in you. And so what I'm wondering is
41:01
S3: this is the New Testament. However, this is before the
41:03
S3: Holy Spirit has come on in acts two upon the people. Mhm. Um,
41:09
S3: so is this is what Jesus is telling them. Kind
41:12
S3: of like he's in you right now for empowerment temporarily,
41:16
S3: but he will come on you permanently when he comes.
41:21
S1: That's what he's saying. And I think that you'll see
41:24
S1: another time where the Holy Spirit comes upon them for empowerment.
41:27
S1: In John chapter 20, when the Lord Jesus appears to
41:31
S1: the apostles in the upper room, the disciples and says,
41:34
S1: Receive the Holy Spirit, and he breathes on them. And
41:37
S1: that's a temporary Old Testament style infilling. I should really
41:41
S1: call it. It's more the Holy Spirit through Acts two
41:45
S1: operates as he did in the Old Testament. So it's
41:47
S1: a temporary infilling for the disciples to get them to Pentecost.
41:51
S1: And then in acts two at Pentecost, you have the
41:54
S1: birth of the church. And with the birth of the church,
41:57
S1: the Holy Spirit indwells all believers. And he, uh, he
42:02
S1: remains with all believers until the day of redemption.
42:05
S3: Okay. All right. Thank you for that. Uh, follow up
42:09
S3: for me. Okay. Our next question is from Leslie in Ohio,
42:12
S3: who's been attending a Messianic Jewish synagogue. And recently, some
42:18
S3: of the teachings toward Gentile Christians has made her uncomfortable.
42:21
S3: She is Gentile. And so she was talking to her
42:24
S3: rabbi's wife about the reason that she stopped attending. And
42:29
S3: her rabbi's wife had said that once you believe in
42:32
S3: Jesus or Yeshua as your Savior, you are grafted in
42:35
S3: as a Gentile and are now Jewish. So Leslie, though,
42:39
S3: didn't think that she became Jewish. So can you clarify
42:42
S3: this for us?
42:43
S1: Well, let me just say, just because you go to
42:45
S1: a messianic congregation doesn't mean it's necessarily going to be
42:48
S1: right about everything they say. And so I know people
42:52
S1: think that because I'm messianic a Messianic Jew, or that
42:56
S1: I led messianic congregations in the past, that somehow I
43:01
S1: give carte blanche blanket approval to everything that's taught.
43:05
S2: Any messianic congregation anywhere.
43:07
S1: Yeah. I mean, the same thing. I mean, I've been
43:09
S1: the pastor of a church. That doesn't mean I think
43:11
S1: every church is teaching the right thing. Same thing. So
43:15
S1: here's what I understand. The idea of grafted in comes
43:18
S1: from Romans 11, where Gentiles, the wild olive branches are
43:23
S1: grafted into the olive tree. People want to say that
43:28
S1: the olive tree is Israel, and that's what this person
43:32
S1: said to her, that she's now grafted into the olive tree.
43:35
S1: And so she's grafted into Israel. So she's Jewish. That's
43:39
S1: not what the Romans 11 picture is. Romans 11 has
43:42
S1: natural branches. The natural branches are Israel, the Jewish people.
43:48
S1: The wild olive branches are Gentiles who are grafted in
43:53
S1: when they believe, what are they grafted into? It never
43:55
S1: says they're grafted into the trunk of the tree, but
43:58
S1: it really doesn't say. But it does say that the
44:00
S1: natural branches are cut off if they don't believe, they're
44:03
S1: not cut off from being Israel because they are Israel.
44:06
S1: But what they are cut off from are the benefits
44:09
S1: of the New covenant. The spiritual aspect of the Abrahamic
44:13
S1: covenant is the New covenant. So the tree is the
44:15
S1: new covenant. Jewish believers, the natural branches they remain rooted in,
44:22
S1: in the tree or grafted or part of the tree
44:25
S1: because they believe in Jesus. They are the beneficiaries of
44:28
S1: the new covenant. And then Gentiles are grafted into the
44:31
S1: new covenant, contrary to nature. Wild olive branches grafted in
44:36
S1: to a tree. So that's the idea there. They're grafted
44:39
S1: into the new covenant. And that's, that's what what it's
44:44
S1: talking about. So she is right. This, uh, Leslie, you
44:47
S1: are not Jewish, but you are grafted into the benefits
44:50
S1: of the New Covenant. Isn't that wonderful? Mhm. Yeah. That's it.
44:54
S3: It is. All right. Thank you. Uh, way in. Illinois
44:58
S3: listens to WNBA and is looking at Ephesians 122. God
45:02
S3: placed all things under his feet and appointed him to
45:05
S3: be head over everything for the church. Does this mean
45:08
S3: that the church has authority over everything, or does it
45:12
S3: only have authority over certain things?
45:15
S1: Uh, he's appointed him. God placed all things under his feet.
45:20
S1: The Lord Jesus is in charge of everything, and he
45:24
S1: is also the head of the church. So he's also
45:27
S1: head of the church in Nazi Germany. There were some
45:33
S1: who tried to say the church was in charge of
45:35
S1: spiritual things, and the Lord Jesus was in charge of
45:39
S1: spiritual things, and the government was in charge of everything else. Well,
45:46
S1: Karl Barth issued with other believing pastors what's called the
45:52
S1: Barmen Declaration, in which said, there's nothing which is not
45:56
S1: under the authority of the Lord Jesus. So when the
45:58
S1: Nazi government began to engage in terrible, hateful behavior, no,
46:04
S1: they they didn't. They were trying to say to the church,
46:07
S1: shut up, don't talk about this. Jesus isn't in charge
46:09
S1: of this. But no, the church. What he said was, no,
46:13
S1: the the Lord Jesus is in charge of everything. And
46:17
S1: that's why they spoke out against what the Nazis were doing,
46:21
S1: because the Lord Jesus is actually in charge of everything.
46:25
S1: That's what that's talking about. Well, thank you, Eva and
46:29
S1: Tricia McMillan for joining me for this special mailbag edition
46:32
S1: of Open Line. Check out our website, open Line radio.org
46:36
S1: has links to everything you're looking for. Keep reading the
46:39
S1: Bible and we'll talk about it next week. Open line
46:43
S1: with Doctor Michael Ray is a production of Moody Radio,
46:47
S1: a Ministry of Moody Bible Institute. We'll see you next week.