Lord and Messiah

0:01 At this time, rabbi Ari, father, we just ask that you would continue both to Will and to do your good pleasure here. And our rabbi, father, we pray that all that he has put his heart to, to study, that you would use him mightily, that you would work in through and around him as he delivers this message, let our ears be open. Let our hearts be receptive so that we can be transformed into the image of your son and be a blessing to all those who we come in contact.

0:46 In the mighty name of Yeshua. Amen. Amen. Thank you, Marcus. Before I get started, just want to share two things about what is going on in Israel. First of all, Maybe some of you remember, maybe some of you don't. But about 18 years ago, Israel withdrew from Gaza from being the, the, the security force that, that kept Gaza

1:33 as a, a, um, an area ruled by the, by the rule of law. Very shortly thereafter, an IDF soldier was kidnapped and taken to Gaza and was held in Gaza, if I remember correctly, for four or five years. Uh, and his name was Gid Shalit. Gid Shali was released, if I remember correctly, in, in, in 2011. And the price of his release, uh, there was a whole lot of terrorists that were released,

2:20 But that's, if we stop there, that's what we call the price of his release. But actually, the price of his release was October 7th, because the mastermind of October 7th, uh, his last name was, I can't remember his first name right now, uh, who's living comfortably in Qatar at this time, traveling to and from, uh, Gaza. But the mastermind of October 7th was one of those released in the exchange for Gilo Shalit. So if you ever think that when there's a prisoner exchange that it's, it's, it's simply one innocent life

3:06 for another, uh, I would challenge you that you're thinking incorrectly. I, I would even challenge that in regards to this most recent hostage exchange, uh, in terms of innocence. It's a, it's, it's a tragedy. I, I don't know how else to call it that these circumstances exist today in, in the war that is going on. The, uh, what's it called? Operation Iron Swords.

3:52 Is that, is that right? Yeah, that's what I think. Uh, which by the way, I don't know if anybody else knows this, but there was an archeological discovery of four Iron Swords a few months ago, um, that are the old, they're Roman iron soul swords. And it's the one of the oldest and, and, and also most valuable archeological discoveries recently. But that being said, Israel has been at war for about 10 weeks. There are numerous people who have lost their lives, and we don't, we don't pray for just one set of people.

4:39 We pray for everyone, whether or not they're friends or enemies, partially because that's what our Messiah told us to do. So if for no other reason, then we should do it because Yeshua told us to. And, and sometimes that's about all the reasoning you can give, but that's enough. Other times we're praying for friends and family who are, who are injured in the process or, or nearly killed. And I don't know if you've kept up, but there have been numerous deaths of Messianic soldiers and injuries, catastrophic injuries, uh, losing their legs, their eyes, and and so on.

5:26 And, and I just wanna take this moment. Someone reminded me this morning of a soldier who, a messianic soldier who, um, experienced a really bad head injury this, this week, a couple days ago. And perhaps we can take a, a minute as a community just to pray, Vindu, shab, sham, our father in heaven, Lord, we come to you, Lord, we lift up everyone who's being affected by this war in Israel. Lord, we pray for the inhabitants of Gaza that you would give them visions of Yeshua.

6:12 Lord, we pray for the terrorists that you would give them visions of Yeshua, that they would repent and turn from their ways, Lord. And we pray for the inhabitants of Israel. Lord, we pray that you would continue to protect them. Lord, we thank you for technology and what it's done to serve as protection against rocket fire. But Lord, we know that you are our guardian, Lord, that you neither slumber nor sleep. And Lord, we pray for the soldiers who are witnessing terrible, horrific events.

7:00 Lord, we ask that you would protect their minds, protect their hearts, Lord, even those who escape from vi a visible injury. Lord, we pray especially that you would, that you would work in their minds and in their hearts to keep them from emotional and, and, uh, undetected other injuries. Lord, did we lift up Uriah bear right now, Lord, just ask that you would reach down and touch his brain, that you would restore life to him, Lord,

7:45 and we lift up all the others, Lord, who are injured, just ask that you would, that you would make your name known in Israel today. We bless you and praise you in Yeshua's name. Amen. We are continuing our series in Acts chapter two. But before we continue, let me just, uh, uh, go back through what we've already discussed. The, the community is gathered together in Jerusalem on Shavuot in one place. And it seems like in the community that there's both men

8:31 and women, we talked about them, uh, gathering on the southern steps as a potential location. There's, I actually haven't mentioned this, but I'll bring this in today. There's quite a few commentators who actually connect Acts two to Genesis 10, uh, which is the story of, of Babel and, and, and as if Acts two is the reversal of Babel. So in, in Genesis 10, what we have are people coming together, unified for their own glory. And God says, Nope, you're gonna go have a lot of languages. And here what we two, what we witness are our, a community coming together, a small community

9:16 coming together, and, and the, the spirit of the Lord being poured out and actually then all of the languages that are represented here as if in one language, if that makes sense. I also mentioned earlier on, it's been a while, but here we are gathered on Shavuot, a Jewish tradition connects Shavuot with the giving of the Torah. What you see in, in, in the book of Exodus and at the giving of the Torah, when the, when the people gather around the mountain, I don't know if you remember this, but in, in the Book of Exodus, when they gather

10:03 around the mountain, the people look up and there is a cloud that's basically descending or covering the mountain. And in the midst of that cloud, the text and the exodus says that they saw voices and heard lightning, which is actually a very interesting thing to talk about because that's opposite. So your, your translation may actually say they saw, they, they what what it will often translate to, what it'll often be corrected to is that they heard thunder and saw lightning, or they heard and they saw thunder and lightning, something along those lines. But what it actually says is that they saw the,

10:50 they saw voices and that they heard, they heard the fire coming down the mountain. It's interesting because here we are gathered again on Shavuot, and there's again, fire and voices connected. And in fact, actually there's a mid rush that says that when God came down on Mount Sinai and he gave the Torah to Israel, that God's voice came forth and it divided itself into 70 human languages to go cover

11:37 all of the 70 nations of the Earth. And that the voices went out to all 70 nations, and that the only nation to respond was Israel. And when it went out, every nation in the world heard God's commandments in their own tongue. And now here we are on in the first century with the, with Yeshua having just ascended into heaven about 10 days earlier. And here we have the pouring out of the spirit.

12:23 There's tongues like fire that comes and rest. And then the, the, the, the disciples, at least it seems at least as if 12, maybe it's more, but they begin to speak and the voices go out, and it's heard by all of the nations that are present at least, uh, represented. The birth tongues, I think is how I've been calling it, uh, that are present. And it's heard in their own dialect, this pouring out the spirit when they began to speak in these tongues in the in and all of those that were around heard them in their birth tongues. They heard them speaking

13:09 concerning the glorious deeds of the Lord. So they're there bearing witness of the glorious deeds of God. The spirit of the Lord had enabled them to speak in other tongues, and people heard them in their birth tongue. And the people who are hearing them, oh, it's listed about approximately 15 different places. The people who are hearing them are amazed and they're perplexed because it's not like if I got up here and started speaking Spanish, that would be almost expected. Though I cannot, but it would be like if I got up here and started speaking Swahili and,

13:59 and other languages from all around the world that I should have no other connection to, and they're perplexed and amazed, and they're saying to each other, what does it mean? Why, what is it going on that we can hear this in our own language? What does this mean? And there are others who are there. I presume that they're also hearing the glorious deeds of the Lord. And their response is they're just drunk. They, they're full of sweet new wine. But Peter stands up with the 11, and he stands up and he says, he's answering this

14:44 question, what does this mean? And he says, this means that the last days are here. Now he, he begins to have this whole message, which we've been getting into for the last two weeks, and we'll finish today. But he gets in, he, he stands up and he answers, you're understanding them in your birth tongues because what you're witnessing was prophesied by the prophets of old, and that this is the pouring out of the spirit that was told, that was told to us by Joel. And, and, and we're gonna read the passage in just a minute. And so he quotes Joel and, and he's saying, you are bearing witness that these events that Joel wrote about are happening.

15:32 And because you're bearing witness to this, and Joel wrote about it, it confirms that these are the last days. And he then continues onward to explain the plan of redemption that was both predetermined and for known by God, that those who call upon the name of the Lord will be saved. And in the process of quoting Joel, he says, by the way, it says, those who call upon the Lord will be saved. But there's more to the quote, if you remember from two weeks ago, Peter stops and he says, let me explain to you what I mean by calling upon the name of the Lord. And so then Peter goes this Yeshua, and he begins to explain who Yeshua is,

16:18 and he utilizes Psalm 16, which we talked about last week as a proof text to support the fact that Yeshua, who everyone witnessed being crucified. In fact, Peter says, you crucified Yeshua, but it was predetermined by God and fore known. So he lets, I'm not saying he's letting the crowd off, but he, he releases a little bit of the guilt that the probably would be carrying at this point. And he says, this was for known by God. And in fact in Psalm 16, he then begins to quote Psalm 16, and he says, this, Yeshua experienced the resurrection of the dead as prophesied by David our king.

17:06 And then he says, David couldn't have been writing about himself because David's right over there in his tomb in decaying. And so he says, obviously David is talking about someone else. And then he continues and he finishes the passage in, in Psalm 16, except he leaves the final phrase off the final phrase of, of Psalm 16, uh, which I didn't put in my notes, but the final phrase is this, eternal pleasures as your right hand. So now what what we would expect is that Peter is going to bring to conclusion whatever connection he's making in Psalm 16 with the, at your right hand.

17:52 And eventually, Peter's going to draw to conclusion the end of the Joel passage, which he also left off. You remember, he interrupted the Joel passage to explain Yeshua, and then he interrupted the, the explanation of Yeshua to talk a little bit more. And so now he's going to bring those back around. And that's what we're gonna talk about today. So let us look at Acts chapter two. We're gonna read the whole passage again because I think it's helpful for us to hear it all in one in, in one, one reading. So we're start with Acts chapter two, verse 12.

18:41 And they were all amazed and perplexed saying to each other, what does this mean? And others poking fun. Were saying they're full of sweet new wine. But Peter's standing with the 11, raised his voice and addressed them Fellow judeans and all who are staying in Jerusalem, let this be known to you and pay attention to my words. These men are not drunk, as you suppose, for it's only the third hour of the day. But this is what was spoken about through the prophet Joel. And it shall be in the last days, says, God, that I will pour out my ruach on all flesh. Your sons and your daughters. They shall prophesy. Your young men shall see visions in your old men shall dream dreams even on my slaves, male and female.

19:30 I will pour out my ruach in those days and they shall prophesy and I will give wonders in the sky above and signs on the earth beneath blood and fire and smoky vapor. The sun shall be turned to darkness in the moon to blood before the great and glorious day of aai comes. And it shall be that everyone who calls on the name of Aai shall be saved. Men of Israel hear these words, Yeshua. Ti a man authenticated to you by God with mighty deeds and wonders and signs, God performed through him in your midst. As you yourselves know, this Yeshua given over by God's predetermined plan

20:15 and foreknowledge nailed to the cross by the hand of lawless men you killed. But God raised him up releasing him from the pains of death since it was impossible for him to be held by it. For David says about him, I saw Otai always before me for he's at my right hand so that I might not be shaken. Therefore, my heart was glad and my tongue rejoiced. Moreover, my body also will live in hope because you will not abandon my soul to shaul or let your holy ones seed decay. You have made known to me the paths of life you will fill me with joy in your presence. Brothers, I can confidently tell you

21:01 that the patriarch David died and was buried. His tomb is with us to this day. So because he was a prophet and knew God had sworn when, uh, with an oath to him to seat one of his descendants on his throne, David saw beforehand and spoke of the Messiah's resurrection, that he was not abandoned to Shaul and his body did not see decay. And here's where we'll pick up today. This Yeshua God raised up. We are all witnesses. Therefore, being exalted to the right hand of God, receiving from the Father the promise of the ruakaka kodesh, he poured out this what you now see and here for David did not ascend into the heavens, yet he himself says, Adonai said to my Lord,

21:48 sit in my right hand until I make your enemies a footstool for your feet. Therefore, let the whole house of Israel know for certain that God has made him this Yeshua who you had crucified both Lord and Messiah. Now, when they heard this, they were cut to the heart and they said to Peter, and to the rest of the Emissary's fellow brethren, what shall we do? Peter said to them, repent and let each of you be immersed in the name of Messiah, Yeshua, for the removal of your sins. And you'll receive the gift of the kodesh for the promises for you and your children and for all who are far away. As many as Adonai calls to himself with many other words, he warned them and kept urging them, saying,

22:34 save yourself from this twisted generation. So those who received his message were immersed. And that day, about 3000 souls were added. This Yeshua God, uh, God raised up. We are all witnesses, we are all witnesses. This is what Yeshua, this is what Peter says, this Yeshua. He's connecting them back to earlier in his quote, to the one who they had put to death. The one that Peter explained was being referenced in Psalm 16. This Yeshua, God raised up. Peter's already provided proof texts that it was fore known

23:19 and predicted by scripture. Now, Peter lets the crowd know we are all witnesses. It's interesting, Peter gets up and says, we are witnesses of Yeshua's resurrection. The crowd is not a witness. I just wanna point out the crowd is not a witness, but everyone who's there standing with Peter, well, maybe some of the crowd are witnesses. We don't know that for sure. But everyone who's standing with Peter witnessed Yeshua's resurrection. They witnessed him coming and speaking and sharing and teaching with his, with his followers. And perhaps they even witnessed his ascension into heaven about 10 days earlier. And now they've been waiting around for this, for this pouring out of power that, that Yeshua said,

24:07 wait here in Jerusalem. And Peter says, we are witnesses. It could be the 12, it could be 120, it could be 500. We don't know the number that's there, but we do know it's at least the 12. They are eyewitnesses of what happened. Eyewitnesses were highly valued in this culture. And I would say eyewitnesses are still relatively high, highly valued in our culture today. When we witness something, we're often come, someone often comes and says, did you witness this? I dunno if you've ever been on the driving down the highway and you witness a car accident and you stop

24:52 and you wait for the officer to come and and did you witness this? Yeah, I saw the guy cut him off. And, or, well, or whatever happens, uh, in, in most car accidents. But you have to share your witness testimony. Why? Because you saw it happen. And there's something to being a visual witness of what goes on and what happens. There's some value there. So they are witnesses of his resurrection and also now his ascension into the heavenlys. So Peter finishes his quote in, in Psalm 16, except he leaves off the final phrase, which says at your right hand, that's how it finishes. And Peter now moves on in, in verse,

25:39 uh, 33. And he says, you see the, the connection that Peter is making, he says, therefore, being exalted to the right hand of God, Peter's now drawing attention that he's moved on from the right hand. That was in Psalm 16, and he's connecting it here in this narrative, and we're gonna see that he's gonna finish it with another scripture. So what Peter is doing is connecting two different scriptures with the phrase at your right hand. Two scriptures that are not necessarily connected other than through the use of the one phrase. Now, in, in modern hermeneutics is probably not a wise way to handle scriptures. Um, however, it is common in rabbinical hermeneutics

26:25 to do it like this, to to make some connections, uh, moving through scriptures. So he includes the understanding the Yeshua has been exalted to the right hand of God and and is now there pouring out the ruakaka kodesh, which the crowd is now seeing and hearing. Now what, what by, by seeing and hearing what Peter does is at first it was Peter and at least the, the, the remaining 11 who were witnesses. But now what Peter does is now he's bringing the crowd into this and saying, you all are witnesses because you are seeing what is happening and because you're seeing the effects, you know that Yeshua is sitting at the right hand of the Father

27:10 because the spirit has been poured out. Therefore, you also are witnesses. So now we come here to this quotation from, from, uh, from David, from Psalm 110. Peter says, David didn't ascend into the heavens, but David says, Adonai said to my Lord, sit at my right hand until I make your enemies a footstool for your feet. You see, now, Peter is closing up the Psalm 16 quotation of with the, at your right hand, but he's doing it with Psalm 110. He says, sit at my right hand

27:56 until I make your enemies a footstool. Rather than ending Psalm 16, Peters connecting to Psalm one 10, which clearly points to one who is Lord and sits in the seat of authority at the right hand of the Father. The writer is a third party observing what is going on in the heaven leaves. So if David is the writer, the author, and he's observing what's going on, then it means that David is not the one sitting at the right hand of the Father. Plus also David says, my Lord, which is, you would say to someone who's above you in rank, not below you.

28:45 And by the way, I know it, I know I I quote, but it says Otai, which is YY Va says to my Lord, sit at my right hand until I make your enemies a footstool. So y said to my Lord, my Lord, this person is being referred to as my Lord by David. The only king that would outrank David is king Messiah to come. But this entity here is also referred to as by Lord, which it becomes interesting because this becomes a stumbling block for anyone who, who has problems with the deity of Yeshua.

29:32 Because what does my Lord mean? Well, my Lord actually has a couple variety of uses. It could be, sir, thank you, sir, could be in, in, in addressing someone older than you. Thank you, sir, for being here. I I don't think that's what is what it is here, though. He's sitting at the right hand of God, of Y Va. Sorry, I I I use Y va because I'm creating a distinction here that's on purpose. This is not just a, sir, this is something more than that. And also someone who outranks David himself. And Peter finishes this part of his message.

30:18 In fact, he finishes his whole message by summing up and telling the crowd that the whole house of Israel should know for certain that God has made this Yeshua the one who they had crucified both Lord and Messiah. So now we have even Peter creating this distinction. Again, I think this is all purposeful. This is not a not by accident. I I just wanna make a note, which I said last week, and I'm gonna say it again. Uh, because we live in, in, in times when people, I don't know, I feel like people should know better, but when he says the one that you have crucified,

31:05 I, it is just important to point out that these types of scriptures have been utilized against the Jewish people for nearly 2000 years. It's not that Peter's up there saying, I'm holding you responsible. God's holding you responsible, God's holding you responsible for and ever. In fact, if you go back to the reading, it says that the lawless men were the ones who put him to death, but also you killed him. This is a, this is, I, I would say this is just as if I would to tell all of you, all of us are responsible for the death of Yeshua. Why? Because we sin. And Yeshua's, the whole plan of redemption was

31:53 to remove the sin. But Yeshua knew what he was doing. He didn't fight it along the way and say, no, I'm never gonna do this. And, and, and, and then he was forced by lawless men in the, in the crowd who said, let's, let's crucify him. He wasn't forced. He was as, so, as Isaiah 53 says, he was led to slaughter, but he was silent. He offered himself willingly. Why? Because he loved us so much. That's a hard thing to buy when we live in a society where we view ourselves so poorly.

32:38 Let me, let me put it this way. Maybe somebody in here needs to hear this. Yeshua loved you, just, you singular you. Not y'all, not all y'all, but you singular so much that he gave his life for you and you and you, and you and you and you and you. He didn't give his life. Pardon me. You're, you're, you might take offense about what I'm about to say. He didn't give his life for all y'all. He gave his life for you and you and you, and you and you and you and you. Because if you don't realize it, and he gave his life for all y'all,

33:23 then you just devalued his price that he paid. But if he gave his life for you, and you and you, and you and you, which eventually returns to all y'all, you understand my logic here. If he loves you and you, and you and you and you that much, it's time for you to change your perspective of yourself. You are a valuable human being. God made you the way he wanted you. You don't have to change anything about yourself. You don't have to do anything. Listen, maybe exercise a little bit more. Nobody says, don't exercise and be healthy, but other than that, he made you the way he likes you. You know, the little cowlick in your hair or whatever, whatever the, whatever the little thing

34:10 that you look at yourself in the mirror and go, oh man, I, I don't want that anymore. I just want you to know God did it on purpose. He didn't make a mistake with you. He didn't make it so he didn't create you. So that 20 years later you're like, oh, I think I need to change. God didn't make me the way I wanted me to be. God created you just the way he wanted you. And if you need some help understanding that, please ask us because I'm telling you that God loved you so much. Yeshua loved you so much. He saw you by name and said, well, you know what? I'm willing to pay the price of redemption for that person

35:00 if only for that person. I'm willing to pay that price, but I'm also willing to pay the price for you and you, and you, and you, and you, and you, and you and you. And for all y'all. That's what Yeshua did. When we say the Jews crucified, the Messiah or the Jews are responsible for the death of Jesus, what we've done, number one, we've just taken free choice away from Yeshua. He didn't have that opportunity. In fact, we just called him a liar because he even says, I do this of my own free will. So actually, even worse than that, we just have now gone against everything Yeshua says

35:48 and discounted our own faith in him. So don't let the scriptures influence you toward any sort of hatred, and don't let them be utilized to influence others toward any sort of hatred to the Jewish people. Why? Because it's simply wrong. I can't describe it any other way. In fact, it, it may be so wrong that I could call it evil because it's, it's going against the plan of God. Okay? So I have a seven minute video, and I normally don't show seven minute videos because the seven minutes,

36:36 but this is actually a 34 minute video, which I could, I, the seven minutes was the absolute minimum that I could show you. I couldn't figure out how to trim it any other way. Uh, the, I put the link in, in, in the u version notes if you want. I, I highly recommend the whole 34 minutes. It's worth, it's worth a half hour plus the four minutes. But anyways, yeah, I want to show this video because it's going to, it's gonna come at this, you are Lord and Messiah in a way that, uh, I could paraphrase it, but I I think he just does it well, very well. So if you guys can play that video Well, in a Hebrew there, it says Jehova,

37:23 it says, and Jehovah becomes Yeshua. That's what it says in the Hebrew. And you find that in many places in Isaiah, you see it, there's a lot of quotes throughout all of the non prophets where you'll find the name Jehovah, right next to the name Yeshua. So you don't see that, that's, it is not saying that that's the name of the Messiah, but you find them together all the time, which is a kind of a hint. But, uh, I wanna give you an even clearer hint than that. Uh, it says in the Bible, uh, that one of the code names of the Messiah is ach, which is usually translated as branch, uh, or plant, but it's usually translated as branch, at least in the English versions that I know. And, and the, the place that it's clearly shown that it is,

38:11 that the name of the Messiah is the branch is found in Jeremiah 33, verse 15. Now, time is getting tight, so we're not gonna turn there right now, but in Jeremiah 33, verse 15 and 16, it says clearly that the name of the Messiah is ach. Now, as taking that as the background here, I want to show you the prophecy where it says clearly that the name of Yeshua, the name of the Messiah is Yeshua. Yes, Rebecca, do you know where this is? No good. Well, let me see. Oh, we don't get that here. Alright, let's do it this way. Uh, let me give you these three. Now, the, the way you see it is putting

38:57 three verses together. I'm gonna show it to you right here. The verses are, there's uh, two in, in, uh, Zechariah and one in Ezra Zechariah, three Zechariah, six, Ezra Ezra three. Right? Here's the prophecy that the name of the Messiah is Yeshua, Zechariah, uh, Zechariah three, Zechariah six, RA three. Let's go through it real quickly. And it says this in Zechariah three, Verse eight.

39:42 And he says, uh, hear you. This, the priest, the priest, the high priest, you and your friends who are sitting before me for these are men of an example. And they, and before me. And they, and for I will bring my servant, the branch. So he's saying, ye Hoa is a symbol of the MAs of the branch. And if the branch is the Messiah, then Yoa is a symbol of the Messiah. Okay? Do you see that there? I'm gonna do it slow. Just three verses. Yeshua, the high priest is a symbol

40:31 of the Messiah, not that. Now, in verse in chapter six, it says this, verse 12, Not only is he a symbol of the Messiah, but his name is a symbol of the Messiah. Verse 12, chapter six, verse 12. And he says, and so, uh, uh, and you'll say to him, saying, thus says Adonai Lord of hosts saying, uh, behold this man, SMO,

41:18 whose name is the branch or, but in actually Hebrew says the branch is his name, and it says, and, and from him, the kingdom will grow and he will build the house of the Lord. So what he's saying here is that ye himself is a symbol of the Messiah, and Yeshua has the name of the Messiah. Oh, well then why wasn't the Messiah's name Yosh? Hmm. One more thing in Ezra, the book of Ezra, chapter three,

42:07 verse eight, Hanah, it says, it's in. And in the second year of their coming to the house of Lord in Jerusalem, in the second month, they began to Abel the son of Shati and Yeshua, the son of Yak and the rest of their brothers, to begin to work on the temple. And here's what it says here, instead of saying Yoshua, it says, Yeshua in this generation, the name Yosh was shortened to Yeshua. So here's what it says, ye is a symbol

42:54 of the Messiah. The name ye is the same name as the Messiah. And ye Yeshua's name will be switched to Yeshua in a shortened form. Zechariah three, Zechariah six, Ezra three, Zechariah, three ua, the priest is a symbol of the Messiah, Zechariah six, the name of ye Yeshua is the name of the Messiah. Ezra three, the name Yehoshua, will be shortened to the name Yeshua. Now, by the way, what you don't see, if you read, if you read the, uh, the, the Hebrew scriptures in different language, what you'll see is that all of the names of Yehoshua, by the time you get to the later period of the Bible,

43:41 the time of Ezra and Nehemiah, they're all shortened to Yeshua. The name Yeshua appears a couple dozen times inside the Old Testament, and it's a shortened form of Yoshua. So here you have your coming up, coming to the end of the, of the law and the prophets. You have a prophecy of a coming of the Messiah. And the symbol of that coming of the Messiah is a high priest whose name is Yoshua. And right before the end of the Old Testament, they shorten the name of Yoshua, the high priest who, Yeshua, that's the last part of the law, and the prophets amazing. And as we come into the period between the Old Testament and the New Testament, the the Bible is translated into Hebrew.

44:28 The Bible is translated into Greek. And in Hebrew, they stop using the name Jehovah. In Hebrew, it becomes aai. In Greek, it becomes Rios. And you come into this new covenant period in those three streams from the prophets of the Messiah becoming Yeshua in Hebrew, the Old Testament, Jehovah becoming Adonai. And in Greek, the name of Jehovah becoming Rios. You come all that into the new covenant. And the new covenant says, when you understand in your heart and confess with your mouth that Yeshua is Rios, that Yeshua is Yehoshua, who is Adonai, who is the Lord. And when you understand this all comes together,

45:15 you get the revelation, you submit to that, and you proclaim that with your mouth. You step in to what the New Testament calls the kingdom of God in salvation experience. Amen. So I will tell you that the previous 27 minutes are a fantastic setup, and you should definitely go watch it. Uh, but you can see how what he said there, right at the end is that the pronunciation of the name Y becomes Adonai toward the end of the law and the prophets.

46:01 And it's what we even say to this day. And that then what begins to happen is there's this transit transition of the pronunciation of the name, and now we begin to pronounce the name Yeshua. So it, it's a, it's a fascinating thing because this is what Peter also is saying. Peter is saying, Yeshua is both Lord curios. This is the, the Greek word that he's using here is both Lord and Messiah. And so when Peter says this, the crowd, now, when they heard this, they were cut to the heart in verse 37 and said to Peter, in the rest of the emissaries, fellow brethren, what should we do? When you hear something like this, that's the response.

46:47 What should we do? And Peter said to them, repent and let each of you be immersed in the name of Messiah, Yeshua, for the removal of your sins. And you will receive the gift of the Ruakaka kodesh for the promises for you and your children, and for all who are far away, as many as Adonai, our God calls to himself. Remember, we now have wrapped up Psalm 16, which now leaves just Joel open. And so Peter says, as Peter begins to, to respond to the crowd, the crowd, number one, before I get into Peter's response, lemme say this, the crowd has three options on how to respond. They can become hostile toward the followers of Yeshua.

47:32 That's one response. They can embrace a stance of apathy, which means they just do nothing. Or they take the response, which is what's recorded here, which is, what do we do? I want, uh, it's important to note, it's not what do we believe? It's what do we do? How, what do we like? What is, how is this gonna change my life? What do I do? And Peter says this, he says, repent. So I wanna, I'm gonna stop with repent for just a minute and get into this. It's not just, I'm sorry, I have little children. We have this conversation at least three times a

48:19 day, at least. What did you do? Did you say you were sorry yet what does, I'm sorry mean, because I'm sorry, doesn't just mean I regret that I got caught doing it, which is often, I think how we utilize it in society at large, rather, I'm sorry, means I realize what I did hurt you, and I won't do it again. Now, so Peter says, repentance, he says, repent. And so repentance, I just wanna point out, uh,

49:09 has a couple different elements to it that we sometimes forget in our society today. Number one, it con it, it consists of confession. It means we have to say what we did wrong. Even if you, I don't know if you've ever worked with children and you say, what did you do wrong? And they do this. Look at me, look at this interesting ant on the ground. Like they will look everywhere except at you. And then you say, what did you do wrong? Why? It's really difficult. I'm just telling, I I, I, I, I make fun of children because they do what the rest of us do.

49:58 We just see it, the rest of us internalize so that we're not caught in our own shame. When the, when the child, when you say to the child, what did you do? And they start looking around, all, it doesn't matter if I ask an adult, you're not gonna look around. You're just gonna, I'm gonna go, what did you do? Your brain's gonna start to go, what can I say? Is there a way that I can divert this conversation just a little bit? Why we don't like being wrong as people? That's just, and, and I, let me give you permission. It's okay to feel that way, but the problem is, is when you begin to

50:45 recognize you've done wrong, and then you won't admit it. So what we have to do is we have to confess, and then actually, according to the Torah, repentance has two parts, confession and restoration. So see, this is where we often forget in our society today, confession is enough with my children. Oh, I broke. In fact, this happened yesterday. I broke my sister's Hanukkah toy and I said, here's the deal. If mom can't fix it, you have to buy her a new one. Why? Because that's what we're supposed to do.

51:34 And in fact, it's not even really just that we're supposed to add 20% when we've taken from, so we replace and add, I mean, that's, that's what the Torah tells us to do. I don't think many people do it anymore. Why? Well, partially because if saying you're sorry doesn't change behavior when there's a financial impact, that certainly will change your behavior. I know I've said this before, but let me, let me just divert for one more minute. Repentance is not, will you forgive me? I know this is common nomenclature in our common, common way

52:20 to phrase it in our society today. I'm gonna tell you it's bad language. It's, it's, I'm sorry for not, will you forgive me? Because now that place is the onus on the person who's being addressed. And they're not the one who did wrong. So will you forgive me if that person says no, all of a sudden they're the person who's in the wrong now when in fact they were never in the wrong, they were the one being wronged. So please, this, I, this is one of my pet peeves, and I know I'm gonna get home and my dad's gonna text me

53:05 and go, you got that pet peeve for me? Just try saying, I'm sorry then for whatever it is that you did, don't use. Will you forgive me? Because it puts, it puts undue pressure on the other person because the reality is, I'm sorry, is as much for you, if not more for you than it is for the other person. Because if you don't ever repent, what happens as you begin to grow hard inside? Why? Because repentance, do you know what repentance actually is? It's the, it's the submission and the, the beating down of our pride and recognizing that we can be wrong.

53:54 And that's a difficult thing. And I think it gets even more difficult the older you get as an adult. It's not just a child thing. The fact of saying, I'm wrong, that's a big one. Husbands, you should be good at it By now, I'm just, I'm just playing only partially. But repentance really is for your own benefit. It may help other people along the way, but it's primarily your own benefit, otherwise you turn into a bad human being, right? That's the best way I can put it. So Peter says, repent, then he says, let each

54:41 of you be immersed in the name of Messiah, Yeshua for the removal of sins. So immersion, Ooh, this is, I'm going to, y'all, we're gonna be here for a few minutes, just so you know. So take your seat belts and just go ahead and buckle 'em for a few minutes. And being immersed into the name of Yeshua, this is the act of going into what we call in, in Christianity, what's called the baptismal. But in this time period, it was, you went and, and immersed yourself. You went into a mikvah, we talked about this a couple weeks ago, and it was talking about the status of going from something, uh, of an object or a person going from unclean to clean. Why? So the person could participate in temple life.

55:27 What is temple life? It's, it's being in a relationship with God. That's what temple life is. So the the idea of immersion, uh, for the removal of sins, it's interesting because it's during this time period with the Kuron community, the Essene community, that there are, there's some, some theology that we have as a remnant that this, the Kuron community held, that the body was defiled not only by contact with ritually unclean items, but also through sin. And so if the body becomes, becomes ritually, unclean through sin, in other words, that's what what takes us out of being in an active relationship with the Lord, then

56:16 what has to happen is you have to go and be immersed into the name of Messiah, Yeshua, after you repent, you notice the, the, the order here is important. Repent, then be immersed for the purpose of forgiveness of sins. The purpose here is, uh, designed to purify the body after a person had confessed their sins. Already, this deliverance is a deliverance out of the kingdom of darkness and into the kingdom of God. This is, this is terminology from that time period, which if you're, if you're an astute scholar or just person who reads the gospels, you'll recognize the phraseology kingdom of God or kingdom of heaven. They're basically the same.

57:02 It's taking, coming from one kingdom to another, an immersion into the name of Yeshua refers to a specific sincere and undivided act of commitment to Yeshua and his authority in your life. So when you undergo immersion into the name of Yeshua, you are saying, Yeshua, you are both Lord and Messiah. Do you see what I'm saying? I am underneath your authority, and also I'm a part of your kingdom. I am leaving the kingdom of darkness, and now I'm joining the kingdom of God. So you undergo one and it takes you from one kingdom to the next. And when you undergo that, you'll receive the gift

57:51 of Thera Kodash. What is the purpose for the spirit being poured out? The purpose is to, the spirit can bring through you or through Yeshua and, and change within you and change you into a new being. You see this throughout Paul's letters all over what? It's, it's not, lemme, lemme stop. It is for the purpose of putting on the Messiah every day. As, as Paul says in Corinthians, I put on the Messiah every day. What? Why? Because we all fail. We all have slip-ups, or we yell at our kids or where we get upset or whatever the, whatever your slip-up is. It doesn't mean that you are in the kingdom of darkness.

58:37 It means that you have to repent and continue to put on Messiah today. That is an active act. That is a what do I do? Not what do I believe? What do I do? I put on the Messiah today. I wake up in the morning. Oh man, I wish I, I wish I would've pre-thought this. Papa Don FTO has this saying that he gets up and says every morning, and I don't have it on me, but he says something along the lines, I am a man. I'm created in the image of God. I'm created for this purpose. What he's doing is he's beginning to utilize scripture to define who he is for the day, so that when he walks out of his house, he begins to walk and do what he's supposed to be doing.

59:23 And he does it every morning. The guy's 96, is that right? He's in his nineties and he does this every day, and he's been doing it every day for decades. And I'll tell you, there's not a whole lot of people that I can think of that have a better witness than Don. But that's not by accident. It's not like he woke up one morning and said, oops, here I am. I mean, that's what all of us do. Or that's what maybe I should, maybe that's what I do sometimes. I woke up today. Well, Lord, here I am. I don't know what to do. Use me.

1:00:10 I'm gonna sit on the couch until you tell me what to do. Rather, we should take the scriptures and define who we are, be proactive, and then go out and do it. Why? Because it's not about necess. Well, okay, I don't wanna say that it's a, we are going and doing and being the hands and the feet and the face of the Messiah to others and people, whether or not you realize it or know it or even want it, people will experience God through you. Can I just tell you, let me, let me, let me share an on a, a brutally honest story.

1:00:56 I used to be a flight instructor. I, I taught people how to fly airplanes one day I said, I can't do this anymore. I had a particularly poor student at that moment. I said, I, I can't, I can't do this anymore. I'm afraid that they're gonna kill themselves. Like that's how bad this student was. And I thought, I, I can't, I can't, I cannot be responsible for the life of someone else. You know, because if I taught them wrong, they would go out and crash the airplane and die. I think God laughed because now I'm here talking about spiritual life, not just the physical one. It is a, it is a Terry, I don't know what the word is.

1:01:44 It invokes terror in me to think that you experienced God through me. That is one of the most terrifying things of my entire life. And yet, I had someone come up to me and say, it was one day when one of my children ran up to me during service and they said, you know, I've never been able to experience the love of the Father until I saw how you welcomed your child into your arms in the midst of service. Amen. And I thought I was just trying to be a good parent. Like, don't put that weight on me. But my goodness, it's not just me, y'all. It's all of us.

1:02:30 People experience the Messiah through you every day. Now you can choose the messiah that they experience and let him let him make himself evident. Or you can choose to not acknowledge it and perhaps they see the wrong Messiah in you. But I think in, in most cases, is better to be intentional with what we do. The gift of the Ruakaka kodesh is being poured out as a sign of the times and being poured out as a, as a measure to enable the

1:03:19 people to accomplish what the purpose that God has set before them. And then we come here. I'm here. Therefore let the whole house of Israel, oh wait, no, I'm sorry, I'm past that. For the promises for you and your children and for all who are far away, verse 39, as many as Adonai our God calls to himself sounds like a great verse, right? If you haven't been paying attention, you'll miss because this isn't the way we think in our society today. You'll miss that. What Peter just did is he went back to Joel and he finished the quote from Joel where it says

1:04:05 the Lord our God calls to himself. So he's calling them to himself. But what he's included here is not just the promise for you and your, your children, but also for those who are far away. You see what Peter does here? Peter includes those who are far away. In other words, it's not just those recalling the covenants and their blessings for Abraham, Isaac and Jacob and their children, Abraham, the, the covenant with Abraham, he and his children were to be a conduit of blessing to all of the families of the earth. But it's not just that. Peter also includes to the phrase, all of those who are far off here, we have a hint

1:04:51 concerning the inclusion of Gentiles into the covenants of promise. Gentiles who were far away geographically, but also they were not included in the Commonwealth of Israel, and therefore having no hope and without God in the world where I, I didn't just make that up. That comes from Paul, from Ephesians chapter two. Why? Because this is what's happened. This is the plan of God. The plan of redemption is to be a blessing to all of the nations through the children of Abraham, Isaac, and Jacob through the Messiah, Yeshua. So that all will be brought in, all will be, uh, uh, if you will, gra uh, grafted into the commonwealth of Israel.

1:05:39 And while out in the pagan world, they had no hope and without God. But now having seen Yeshua the Messiah, they're now experiencing hope and have seen God. And so what we begin to see here is becomes paradigmatic for the rest of the book of Acts, which is the inclusion of Gentiles into the body of Messiah. And Peter closes with as many as the Lord our God calls to himself. It's a closure of the Joel passage, which Peter had previously stopped with. Those who call upon the name of the Lord shall be saved. And then he stopped that, explained why it's necessary to call upon the name of Yeshua as the fullest understanding of the passage.

1:06:25 And now he comes back around to finish the quote by saying that the Lord is calling these people to him himself and that it's bigger than just us. And we come now to the end of the passage verses 40 and 41, with many other words. He warned them and kept urging them, saying, save yourselves from this twisted generation. So those who received his message were immersed in that day. About 3000 souls were added. I mean, think about that, whether it's 120 or 500, depending upon what count you have to go from that to 3,501 day. The, that's a model of growth, an extreme model of growth.

1:07:12 The verse here hints in verse 40, hints that Peter's message was probably significantly longer than it actually recorded. He didn't just quote three scriptures and was done. Why? Because it says with many other words, he warned them and kept urging them, saying, save yourself. Could Peter be hinting back toward Deuteronomy 32? Save yourself from this twisted generation passage in gen Deuteronomy 32. The passage speaks to the rock of salvation for Israel and their inability to trust only upon the Lord the rock of their salvation. Moses ends that passage by telling the people of Israel to keep and to do all the words of the Torah.

1:08:00 And what practically happened was the prior generation missed their opportunity to enter into the land because they did not trust in the Lord. And that generation built a golden calf to worship because they needed to see the object of their faith. So now we're coming back full circle to the giving of the Torah. When Moses comes down on Mount Sinai and he sees the calf and he sees all of what is going on, I dunno if you've ever noticed this, Moses like freaks out. He, he throws the tablets down. He comes out. I presume he must have lifted his sword

1:08:47 because what he says is Levites rally to me. And what happened is his 3000 souls lost their life that day because they worshiped a false God at the hands of their own brethren. But what we see here in Acts chapter two is the restoration of those 3000 lives. You see on the mountain there was the voices and the fire and the loss of 3000 lives. And here today in Acts two, we see both the voices and the fire. But we see the restoration of the 3000.

1:09:33 In other words, 3000 were saved from the twisted generation. This is an example of the Lord's everlasting mercy. Just because something happened 4,000 years ago doesn't mean he's not going to restore it today. It means he hasn't forgotten what happened, and he will make it right. That is mercy beyond mercy in my book. Just because our forefathers missed their opportunity to trust the Lord, it doesn't mean that we have to miss ours. So what does this mean to us today at em? I have, I have a question. Who is Lord and Messiah in your life?

1:10:21 Because he has to be both. Secondly, when the ruakaka kodesh, when the Holy Spirit convicts you, what do you do? And thirdly, let us not miss the Lord's great mercy and loving kindness in our own generation. Let us trust completely in the Lord today through Yeshua, our Lord and our Messiah, our Father in heaven. Lord, we come to you. Lord, I thank you for this, for this, uh, recording of scripture and for the hope that it gives to us. Lord, I thank you for your everlasting mercies, your mercies, which are new each and every morning. Lord, I pray that you would continue to extend your mercy

1:11:07 to us, Lord, that you would reveal Yeshua to those who do not know him, Lord, that you would awaken today in your people and in the world. A love for Yeshua, a love for the God of Abraham, Isaac and Jacob, a love for the God of Israel. And I pray that you would awaken that spirit today. We bless you in Yeshua's name. Amen. May the Lord bless you and keep you. May the Lord make his face shine upon you and be gracious to you. May the Lord lift up his countenance upon you and give you peace

1:11:56 May in the name of our Messiah, Yeshua.