Latest / SHEMA HaDAVAR (HEAR THE WORD) Reggie Lisemby, Executive Servant of Messianic Ministry to Israel / The First Christmas Prophecy/The Mother Prophecy

Transcript

The First Christmas Prophecy/The Mother Prophecy · SHEMA HaDAVAR (HEAR THE WORD) Reggie Lisemby, Executive Servant of Messianic Ministry to Israel

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  Shema Ishu El adenoy eloheynu adenoy ekhard hear O Israel,
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  Yehovah is our God, Yehovah is 1.
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  Shalom I'm regulism be on behalf of the Messianic ministry to
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  Israel. We are a mission board and
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  sending agency since 1944. What we do is to take the gospel
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  back to Yerushalayim, Yehudiya Shamron, where the gospel came
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  from. We have a great debt to pay
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  Israel. We have a great debt to pay the
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  Jewish people all the things that we enjoy.
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  In particular, Yeshua, His Holy Word, the Divine Library, the
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  Holy Scripture were given to the world from the Jewish people.
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  In fact, the Gospel of Yochnan Yeshua said that salvation is of
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  the Jews. So our ministry is a befriending
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  ministry, a beloving ministry to the people of Israel.
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  And many of you support us in your prayers and also
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  financially. Thank you for that.
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  For the next several weeks, I'm going to be sharing with you the
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  Christmas prophecies. We are entering the most
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  wonderful time of the year. In fact, my family, Crystal and
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  Jacob and his wife Faith, our daughter of Faith and her
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  husband Noah and their son Gideon and our youngest son
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  Judah love the fall of the year. We love to go down South to
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  Arkansas to deer hunt the first week in November.
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  And of course, then comes Thanksgiving and another deer
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  hunt in Arkansas, and then we start getting ready for
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  Christmas. In fact, it's Thursday, November
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  the 14th, and Crystal and I have already begun to decorate for
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  Christmas. We love Christmas and the main
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  reason is to celebrate the incarnation of God.
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  It's the season of mega lights, festive music, food, family and
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  friends, star gazing, spiritual imagination, book reading by
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  wood burning stove with a cup of coffee or cocoa.
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  It's a special holiday for gift giving, gift receiving, red bows
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  of green Garland, sparkling tinsel, a hopeful white snow,
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  and intimate visits with those whom we love are believers in
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  Yeshua, the Messiah of Israel. The hallmark of Christmas is the
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  remembrance and celebration of Hamulad, or the Nativity.
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  I have been to Israel 20 times, and every pilgrimage to the Holy
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  Land is as exciting and adventurous and memorable as the
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  journey before. Yet I especially love to be in
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  Israel, our Lord's backyard, approaching the Christmas season
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  to celebrate the Nativity of our Messiah of my Savior, the
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  greatest gift ever given while standing, bowing and kneeling at
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  Babelehem is like stepping out of the closet into Narnia.
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  God's gift to man was himself who became one of us.
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  The Son of God became the Son of Man, the Son of Adam, the Son of
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  Adam, born 2000 years ago to an ostracized couple from the tribe
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  of Yehuda. He, Yeshua, was born to die.
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  He was born to die for me. He was born to die for you.
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  God was born, God lived and God died.
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  And God died for us in Israel, in Erushalaim, the belly button
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  of the earth. Everything about Christmas is
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  about Yeshua, whom we love very much.
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  When we read the four Basura, the four Gospels, Netanyahu,
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  Marcus, Lucas, and Jochenan, attempting to unfold the
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  chronological story we have come to call Christmas, we discovered
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  that the season of the Messiah's incarnation was nothing like
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  what we celebrate today. We should take time to reread
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  the stories, first chronologically and then in
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  their historical, grammatical and cultural context.
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  And what is so colossally awesome is the story of Messiah
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  Amus. The story of Christmas was
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  foretold in the Christmas prophecies in the Tanakh or the
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  Old Testament. Genesis 315 is called the Proto
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  Evangelium, or the first Gospel. It is regarded as the Mother
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  prophecy since it is the first prophetic herald of the Gospel
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  of Yeshua and because it gave birth to all the other biblical
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  messianic prophecies in the divine library.
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  Every other prophecy in the Holy Scriptures is a child of the
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  first one. The Proto Evangelium is a
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  presentation of the entire history of humanity in a
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  miniature declaration. The Proto Evangelium are the
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  first Gospel, Genesis 315. From the mouth of Elohim to our
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  parents, the federal head of the human race, Adam Ikhava, and
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  then later to Moshe, the author of Genesis was an announcement
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  of the champion who is coming. The entirety of the inspired,
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  inerrant, infallible holy scriptures is about this one
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  who's coming. The zenith motif of the Holy
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  Word, He, the champion, is coming.
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  The champion was announced in Genesis 315 is to be the final
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  protagonist in the drama of redemption.
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  There's mystery involved in the genesis of messianic prophecy
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  concerning the announcement of the person and his mission.
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  The answers to who and when and where of the coming champion is
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  obscure, to be sure. Yet the divine author of the
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  Bible has invited you and me, all of us, to discover himself.
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  There are those who debate Messianism being found in
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  Genesis 315, and these argue that Messianic prophecy is not
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  present in the text, but read into the text by the
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  judeo-christian world. They argue that the noun Messiah
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  or Messiah meaning anointed 1 is nowhere used in Genesis 3, nor
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  is the verb meaning to anoint. The skeptics deduced that
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  expectation of a unique future champion or a future king came
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  much later and was a development in Israelite fault that arose as
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  a result of the demise of the Davidic monarchy, the time of
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  the Babylonian captivity in six O 9597 and 586 BC.
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  The naturalistic interpretation of Genesis 315 is stated to be a
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  historic ideology, not a prophecy, that the passage is
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  about snakes and humanity, when and why snakes and humans hate
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  each other. The naturalistic interpretation
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  explains why snakes slither, why people fear snakes, why the
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  poisonous serpent strikes at man's feet whenever man is
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  unfortunate enough to encroach the serpent, and why every man
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  everywhere tries to crush the serpent's head when he has an
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  opportunity. One of the arguments of this
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  naturalistic interpretation is that the Hebrew word zerah or
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  seed is a corporate noun, not a singular. 1A Naturalistic
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  interpretation insist that not only is there no Messiah
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  mentioned or revealed or announced, but nor is there a
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  Satan or an adversary intended by Moses, the author.
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  The only adversary in the text is the hate between man and
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  snake and snake and man. This naturalistic interpretation
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  quotes zoologist who say that snakes once had legs and thus
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  snakes are meant in the text, not a supernatural serpent or a
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  spiritual devil. Our defense that Genesis 315 is
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  not only messianic but potently messianic.
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  Refuting the naturalistic interpretation is the following
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  number one. First, the Hebrew term used in
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  the text, zerah means seed, and zerah is not a corporate noun,
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  it is a corporate singular noun. Zerah is used throughout the
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  Bible, sometimes Speaking of a group like Israel or the sons of
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  Yaakov, and sometimes it speaks of a singular 1A posterity, a
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  son, one person. An example of such a noun is our
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  English word dear. In fact, while I'm recording
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  this radio program and podcast, I just came back from Arkansas
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  with my son Jacob. Deer hunting.
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  Do I say deer meaning one, or do I use deer meaning more than
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  one? Yes.
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  In Genesis 425, the wife of Adam Khava named their son Set for
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  she said, and I'm quoting her. I'm quoting the word.
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  God has appointed me another Zerah, another seed in place of
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  Havel or Abel. Obviously then, Zerah is
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  referring TO11 descendant, one particular seed, the one stated
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  in the text, and that's Seth. In Genesis 2113, Elohim tells
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  Avraham that he would make the son of the maid Hagar a nation
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  also because he, Ishmael, was Abraham's seed.
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  The word there is Zarah and the word is singular.
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  As for the serpent, in the text of Genesis 315 a literal serpent
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  is meant. On this we agree, although a
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  supernatural spiritual power is behind the serpent, since this
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  is what Moshi, the inspired author, insinuates in the
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  narrative in the prophecy. In support of this truth, later
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  we read in the Holy Scriptures that Satan, that old dragon, the
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  serpent from the beginning, that's in Revelation chapter 12
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  verse 4, is implied by Moshe. When the entire narrative is
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  considered from Genesis 315 and forward, the Adversary Satan is
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  defined as a serpent, the serpent and the dragon.
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  Satan is often addressed behind the thing he's using.
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  For example, in Yeka scale or Ezekiel 28, one to 10 Satan is
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  addressed through a man, the king of Tyre.
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  In Isaiah 14, nine through 11, Satan is addressed through a man
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  in matted Yahoo 1623. In the New Testament Satan is
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  addressed through Peter, Kifa. Since Peter's words to Yeshua
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  were very adversarial, Yeshua turns to Kifa.
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  He addresses the origin of Peter's thinking and says, get
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  thee behind me Satan. He was not calling Peter the
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  devil, He was calling Peter an adversary by the words that he
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  used. Blame cannot be placed on non
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  moral agents. The context of the passage of
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  Genesis 315 concerns the fall of man, the tempter in the garden.
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  The serpent was already fallen with access to Ghan Eden and he
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  is anti Elohim. We know this by hearing the
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  serpent's accusation concerning God's Word to Adam, Ikhava, or
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  Eve. There are many others who hold
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  what's called a symbolic interpretation of Genesis 315.
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  Some suggest that the passage is not prophetic, is parabolic.
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  It refers to a perpetual hatred between the godly and the
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  wicked, since the Zerah or seed is corporate or more than one,
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  and both the Old Testament and the New Testament see wicked
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  people as descendants of their father the devil.
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  There was and there is both a godly line and an ungodly line
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  from Adam unto this present day in the year 2024.
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  That's true. With this we agree.
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  But the problem with the symbolic interpretation is that
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  Adam and Cava are the parents of both peoples, of all peoples of
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  the world. Everyone.
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  We've all been born in sin, We've all sinned.
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  We're all depraved. Adam and Khava were the image of
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  God, the federal head of the human race, and they became
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  sinful. There's no symbolism here, not
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  at all. The text reveals how all have
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  become ungodly and wicked and need therefore to be born again.
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  There is segregation of the righteous and unrighteous and
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  that is only by faith in the coming champion of man who will
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  be born of the Zara or the seed of woman.
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  Sadly, horrifically sad is that the messianism within the text
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  of Genesis 315 has been exercised from the text by many
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  who have abandoned the notion of a Messiah, a Satan, and
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  Messiah's defeat of Satan. Amen.
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  With any text lying in the corpus of the Holy Scriptures,
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  we must always make the attempt to rightly interpret the text
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  first. There is evidence in the text of
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  Genesis 315 that implies it is messianic.
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  The local context of the passage shows that the narrative follows
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  the temptation of Kava or Eve. A tempter is present.
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  The tempter tempted Kava to disregard or have less regard
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  for the words of Elohim To her implies the tempter himself had
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  already fallen. Reading the text, 1 discovers
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  that the tempter had Privy to the mind of God, and that the
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  Tempter was biased against Elohim.
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  This implies, then, that there's a tension between the Tempter
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  and Elohim and the Tempter and Elohim's Word.
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  The tempter then distorted the Word of God by questioning the
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  Word of God to Hava. The tempter cast doubt upon
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  Elohim's Word and mitigated denial of Elohim's word.
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  In doing all of this, The serpent, The dragon denigrated
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  the Word of God while he asserted his own word to Java.
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  The tempter in the passage of Genesis 31 to 15 was a liar, a
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  deceiver, and a murderer from the beginning.
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  The one tempting Eve was a murderer, the tempter was and he
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  still is anti God, and the tempter was the source of the
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  serpent's words in contrast and in contention with the words of
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  Elohim. Second, the context of Genesis
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  36 and seven concerns the fall of humanity with the fall of
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  Adam and Khava. Adam and Khava were created as
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  pristine as the world the Creator had made.
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  They were made in the image of Elohim and they walked with
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  Elohim and Gan Eden. Then verses 8 to 19 further show
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  confrontation between Elohim and the adversary who is the
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  antagonist. There was confusion and exact
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  confession of a Dominic Cava within a curse placed upon the
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  serpent, the woman, the man, and the world in that order.
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  Third, after after Elohim passed judgment, and then later Adam
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  and Hava bore their son, Hava's initial expectation was an
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  immediate Zerah, an immediate seed who would qualify Elohim's
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  prophecy to her and he would be the champion and he would
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  prevail. The messianic implication is
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  revealed by Hava's naming of her son.
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  She named him Cain, meaning man, the Lord.
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  Genesis 41. There is also there is also
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  messianic implication by the posterity of Cayenne seed.
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  In fact, the same names of Cayenne's posterity are similar
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  to Seth's posterity. Let me name those.
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  Listen to the names from Adam through Seth, Adam, Set, Enos,
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  Canaan, Mahalaleel, Yarid, Enoch, Methuselah, Lamac, and
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  Noah. Now listen to the descent from
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  Adam through Cain, Adam, Kain, Enoch, Arid, Mehujahel,
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  Methujahel and Lamac. Those names are almost
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  identical. 4th The in textual evidence implies the passage is
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  messianic. By in textual I mean the broader
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  context, the local context in harmony with the book wherein it
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  lies, in this case Genesis 315, in concert with the entire
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  scroll of Genesis. Genesis 315, the Proto
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  Evangelium. It's the broader context which
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  is salvation in the midst of judgment.
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  Genesis 315 reveals the great Hebrew hope to come because of
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  the messianic prophecy Elohim foretold to Adam and Hava.
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  Hava came to expect the arrival of the champion from her womb to
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  be birthed immediately. Let me quote her words.
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  Genesis 425 And Adam knew his wife again, and she gave birth
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  to a son and named him Seth. For she said, God has appointed
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  me another seed in place of Havel, for Cayenne killed him.
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  The eminency of the coming champion was embraced by the
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  early patriarchs. Cava's grandson Enoch
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  anticipated his coming, and public worship was instituted in
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  Genesis 426. Conoke or Enoch anticipated
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  someone and named his son Metshellock in accordance to his
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  anticipation. Metshellock in Hebrew means when
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  he died it shall be sent. Lamech was expecting someone to
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  pronounce a blessing from a curse, and thus he named his son
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  Noah, which means he shall give us comfort from the curse.
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  Noah was expecting the champion. If the intertextual evidence
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  implies the passage is Messianic, the passage of
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  Genesis 315 lies within the broadest context, the entire
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  compilation of the Holy Scriptures, the Bible.
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  The prophet Moshe refers to Genesis 315 in Numbers 2419,
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  when he wrote of one from Yaakov, we'll have dominion.
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  The New Testament writers saw the passage in Genesis 315 to be
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  more than about snakes. In fact, in Romans 1620, the
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  apostle Shaul, the apostle Paul references Elohim as one of
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  Shalom, or peace and prosperity, Satan beneath the feet of the
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  holy ones, and Satan the serpent being crushed by the seat of the
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  Saints or the holy ones. That's Romans 1620.
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  In Revelation 12, Jochenan or John wrote of the spiritual
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  battle from the beginning that has lasted until the end.
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  The dragon from the beginning is standing before the woman,
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  clothed with the sun, the moon under her feet, a garden of 12
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  stars on her head, and in labor and in pain to give birth.
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  This woman is an illusion to Java and was and is also Israel.
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  The dragon was in the beginning. Jochenan says this in Revelation
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  12/9. I quote that serpent of
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  antiquity, and in verse 12 that serpent is identified not as a
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  snake, but as the devil. I quote For the devil has come
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  to you having great wrath, because he knows that he has a
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  short time. And finally there's evidence of
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  the Messianism of Genesis 315 by the traditions.
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  Early Jewish interpreters saw this verse as Messianic.
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  The Septuagint broke Greek grammatical rules to show that
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  Zerah or seed was not corporate but singular, A masculine
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  singular pronoun, he. He is the champion from woman
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  that was to be anticipated, not an yet a corporate neuter
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  gender. The Aramaic Targums of Genesis
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  and the Targum Jonathan and the Targum Uncleus revealed that
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  Genesis 315 refers to a victory over the serpent Satan in the
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  days of King Messiah. The Midrash, which is a rabbinic
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  commentary, interprets Genesis 315 as messianic, and the Jewish
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  theologian Kim He saw this passage as messianic, as did the
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  early Church fathers. Justin Iranius also interpreted
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  this verse, Genesis 315, to be Messianic.
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  In conclusion, this first biblical prophecy, Genesis 315,
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  has a spiritual interpretation clearly portraying at the
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  beginning and continuing unto the end the godly verse, the
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  ungodly. There was, there continues to be
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  a perpetual hatred between the woman and her godly line and the
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  serpent and his ungodly seed, human and demonic being this.
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