Do You Know the Father and the Son? - Part 1

[Music] Okay. So, today what we want to do is we're going to start a new series here. This, I don't know how long this is going to take, but I think it's going to be probably one of those ones that's going to be amongst the ones that's the most important that we've done.

This one is going to be about, do you know the Father and the Son? Do you know the Father and the Son? This is one I've been promising to really get into Yeshua and the Father and who they are and what they're doing and and what scripture has to say about them. And so what I want to do is start off by first telling you what we hope to accomplish and then what I don't think we're going to accomplish.

I don't think that we are going to definitively nail down some things that nobody's ever known, including our good friend, the Apostle John, when he says that we're not sure exactly what he's like, but we know that when we are like him, we'll see him as he is. So, we're not going to settle all of the details of what it means to be of the forever species, okay? What does it mean to have never, you know, what was before them and all those other time age questions that make your brain explode? We're not going to do that.

But hopefully we're going to understand who Yeshua is, who the Father is, and everything that I've tried to, you know, point out through scripture in the past in little drips and drabs where I've tried to make the case that Yeshua is the Yahweh of the Old Testament and that the Father's never been here and all these wonderful powerful statements that I've thrown out there to people like, "Yeah, yeah, yeah, but prove it." All right. Well, we're going to do that this time hopefully.

Okay. And so that's the intention of this teaching is to try to go ahead and go through the process of understanding from scripture the roles, the individual entities of Father and Son. And so that's what I'm going to hope to accomplish here. And we're going to begin in Matthew chap 11. And I'm also going to hopefully shock everybody by going slowly. Okay? I'm going to try to go slowly through this because it needs to be gone through slowly. So I'm going to read things slower. Hopefully that's going to be my intent. Now, I don't know if I'm capable of it, but I'm going to try.

Matthew 11 and verse 25. Matthew chap 11 and verse 25. "At that time, Yeshua responding said, 'I thank you, Father, master of the heavens and earth, because you have hidden these matters from clever and learned ones and have revealed them to babes.' Yay, Father, because so it was well pleasing in your sight."

Okay, let's just start off with that is that he's thanking the Father that there are things that he has hidden from clever ones and learned ones and revealed to babes. I think this is one of them. Okay, that's just my supposition here in my experience. This falls into that category. And then he goes into verse 27, which is why I think this fits into it when he says, "All have been handed over to me by my Father. And no one knows the Son except the Father, nor does anyone know the Father except the Son and he to whom the Son wishes to reveal him."

That's a real interesting statement. So, I don't think it's a far stretch for me to guess that this teaching that I'm trying to put together based on verse 27 is one of those hidden matters that's being revealed to babes and not to learned clever people. So, I'm certainly not claiming at all to be very clever about this. I'm hoping that I was approaching this as a babe and that's why maybe I have some insight.

It says here, "All has been handed over to me by my Father and no one knows the Son except the Father." Well, that's a pretty strong statement. And so I want us to understand this word "no" is not just having information about, but is often, not always, but often relational. He's saying no one has a a knowledge, an intimate enough knowledge of the Son in this deep relationship like the Father does. He says, "and no one knows the uh the Father except the Son." And that one has an "and." Now notice the difference. The one that says "no one knows the Son except the Father" doesn't have any "ands." He says, "but nor does anyone know the Father except the Son and to whom the Son wishes to reveal him."

So the Son is the one who reveals the Father. It says the Son reveals the Father. By the way, we're going to see also verses that demonstrate that the Father reveals the Son. Okay? "No one comes unless the Father draws." Those kind of verses. We're going to read all those verses. So, what we're going to understand is that the knowledge of the Son and the Father are revealed ideas. They're not something that you just hear preached somewhere and then you know the Son or know the Father. The Father has to reveal the Son. The Son has to reveal the Father. That's what I'm getting out of these verses so far. Hold these things. Now, again, we're building a case. And as you build this case, you have to going to have to hold on to some of these things and we're going to keep referring back to them. Okay?

So, "no one knows the Son except the Father. Nor does anyone know the Father except the Son and to whom the Son wishes to reveal." So, the Son gets that choice. Let's go to John 6:44. Yanan 6:44. Yanan 6. And in verse 44, "No one is able to come to me unless the Father who sent me draws him and I shall raise him up in the last day."

Now, the last part of that verse we're going to ignore for right now because that's not part of this teaching. This teaching is about the first part of that verse. It says, "No one is able to come to me." Who is the "me"? Yeshua. He says, "No one's able to come to me unless the Father who sent me, Yeshua, draws him." So here, this is helping to make our case for the Father must reveal the Son. The Son must reveal the Father.

Yohanon chapter 14. Stay in John here and go to chapter 14 and in verse 6. Yananonan 14 and in verse 6. Now, we're going to deal with this verse multiple times throughout this teaching. I'm mostly concerned with the second half of the verse right now. The first half of the verse says, "Yhua said to him, 'I am the Way and the Truth and the Life.'" But the second half says, "No one comes to the Father except through me."

So, Yokan felt it was necessary to say this again. So, it's very nice when we have multiple witnesses to things, different people saying it. It's also nice when the same person even says something more than once. So then we know that that's something that they really wanted us to grasp. Now look at verse 7. Same, same chapter, verse 7. "If you had known me, you would have known my Father too. From now on, you know him and have seen him."

Let's look at the first half of that verse. "If you had known me, if you had had a relationship, an intimate relationship with me, a full comprehensive understanding of me, then you would have had the same type of thing with my Father." Why? Because my Father would have had it drawn you to the knowledge of the Son and then I would have shown you the Father. So he says, look, if the Father had drawn you to me and you had known me, then I would have shared with you a knowledge of the Father. You see how this process is playing out hopefully. So he said, "if you had known me," which starts off with the Father drawing you, that's how this all begins. The Ruach from the Father. The Ruach draws you to seek after whatever is missing in your life, that that something's wrong in your life to be fixed. And as you do, you come to realize and you have revealed to you the Son. And then it's the Son that's going to show you and reveal to you the Father. So we're seeing a very strong consistency here.

Now let's go with that to First John chapter 3. Now, I already quoted this, but I want to read it to you. 1 John chapter 3 and verse 1. "See what love the Father has given us that we should be called children of Elohim. For this reason the world does not know us because it did not know him."

Now you see how this trickles down. If the Father hasn't revealed the Son to the person, then the Son hasn't had a chance to reveal the Father to the person. And by the way, then nobody's going to be have it revealed that you're also part of the package because all, both the Father and Son, then must reveal to others that you are a child of the living Elohim. And how do others get to see it? Well, they have to watch what you're doing and then have the Ruach reveal that the reason you do what you do is because you are a child of the living Elohim. So this revealing process kind of trickles down.

Let's continue. He said in verse 2, he says, "Beloved ones, now we are children of Elohim, and it has not yet been revealed what we shall be, but we know that when he is revealed, we shall be like him, for we shall see him as he is."

And I like this verse a lot to help prove why we should not be arguing about the nature of Messiah and some of these things that people love to fight about from the point of view of the substance. Because here John is saying, "Look, I don't fully get it and I lived with him. All I know is that when I'm changed into what he is, I'll get to see him as he is because I'll be like him." It's like I've always used the analogy that if you were an amoeba, you would never understand a human being as an amoeba. But if I took you as an amoeba and I transformed you into a human being, all of a sudden now you would get it, 'cause you as a human being could understand what another human being is like. When you are changed from corruptible to incorruptible, from human being to Elohim, you would change, I don't know if it's a proper term for, but change species so to speak, the genre that you fit into. Well, then of course it'd be much easier for you to understand that other, you know, group. Okay? Some of you may have like studied animals and be like, you know what, I really don't get cats. Cats sort of do their own thing. But you know what? If I changed you into a cat, you'd understand. Because as a cat, you'd understand another cat. As a dog, you'd understand a dog. You don't You understand what I'm trying to say here? So, as a human being, we understand human beings. Well, sort of. We try. It's challenging. But if we were changed into Elohim, this incorruptible, then we'd be able to see him as he is when he's revealed to us because we'll be like him. And what John is saying is we'll be physically like him. We'll be of the same physical makeup as him. So then we'll finally understand.

My argument, by the way, which is a side note here, a quick tiny 5-second rabbi trail, is you will not, in my opinion, ever be changed physically like him unless you already have become like him in character. And that's a very important point we have to embrace as we're looking at this is remember, before you're going to be changed physically to be like him, I believe that Aba requires you, the Father requires you to change in your character to be like him. That's why we talk often about being transformed and conformed into the image of the Son. That process has to happen first before you're changed physically into the substance and and essence and similarity of the likeness of the Son. So again, this is showing us that even to some degree, Yohanan didn't fully understand, but he knew that when he is revealed, again, this is a revealing process, that we shall be like him. We see him as he is. Okay.

Now, we're going to go to John chapter 1 and really dig into this. Let's start in John chapter 1. In some people's opinions, this is really where the beginning begins before Genesis chapter 1 with John chapter 1. And we're going to take this slowly and break it down.

"In the beginning was the Word." If this was in Hebrew, which I believe all these things were originally, it would say "in beret." It would just say "beret." Instead of "in the beginning," it'd say "was the Word." However, that would have been in the Hebrew "beret." So it says "in beretit in the beginning." So then we could think, okay, this is talking about whatever was happening in Genesis 1. Embrace sheet one and we're going to read some of this here in John and then we are actually going to go then to Genesis 1 and see how this all mixes together and explains itself, how one helps to uh us to understand the other much more clearly.

So, "in brait in the beginning was the Word." So in the beginning there was this thing called the Word. There was something called the Word and the Word was with Elohim. The Word was with Elohim. So whatever this thing is, the Word, it was with Elohim. Whatever Elohim is, we're trying to defer define all our terms from scratch here. So this Word was with Elohim and the Word was Elohim. So we're trying to understand this Elohim, let's call it this Elohim species or Elohim group. And in that Elohim group, we now know at least there are two because there's this one known as the Word that was with Elohim, but was also a part of whatever it is that's called Elohim, of the same makeup as Elohim. This Word was with and was Elohim. So now we cannot have one. Okay? Now we're beyond the the these people who have this oneness doctrine or some other doctrine that makes it absolutely one. There has to be here at least two. I believe there's only two and we'll get into that at some point with this teaching. But there has to be two because you can't be "with" if there's only one. One is not with yourself. Although people do say, "I'm going to go over here and be by myself," but you're by yourself, not with yourself. Okay? So the Word was with and also was of the essence of the same makeup of the genre Elohim. The whatever that is that we would call Elohim.

Now we're going to start calling it this Word. We're going to call it "He." He, this Word, He was in the beginning with Elohim. "All came to be through Him and without Him not even one came to be that came to be." Okay. So now we've got this idea of "came to be." Guess what that word would be in Hebrew? "Barah." What's the second word in the scripture starting in Genesis? "Braashit." "Barah." So we now know that the "bar" of "brait" one of Genesis 1, this Word, this He had something to do with it. Well, well, actually had everything to do with it. It says in "brait" all that was "barad" came to be "bar" through Him and without Him not even one came to be that came to be. Nothing was "barad" created came to be that had anything to do with anything but Him. He was involved in everything that came to be. "All came to be through Him and without Him not even one came to be that came to be."

Now continuing, it says in verse four, "In Him was life. And who's the Him again? The Word. We're talking about the Word here still. In Him, this thing called the Word was life and the life was the light of men." So, "in Him was life and the life was the light of men." Now we go back to, you don't have to turn there, but we read in John 14:6, what did Yeshua say of himself? "I am the Way and the Truth and the Life." So here he's referring to himself as the life. And we're told that this life was in this Word in verse four. "In Him was life and the life was the light of men." Okay? We're also told that He is the light of the world. We'll read that at some point here in the future. But just understand that we also know that He is the light.

Verse five, it says, "And the light shines in the darkness and the darkness has not overcome it." The light shines in the darkness and the darkness has not overcome it. Hold your place here and go to John 8 and we are going to read that verse now that talks about Him being the light in verse 12. Yanan 8 and verse 12. "Therefore Yeshua spoke to them again saying, 'I am the light of the world. He who follows me shall by no means walk in darkness, but possess the light of life.'"

Doesn't that match up with John chapter 1? Whatever this Word is, Yeshua certainly is sounding like He's claiming to be that Word. He says that I am, He says, make I am light. He goes, I am, excuse me, I am the light of the world. To you who follows me shall by no means walk in darkness but possess the light of life. What's it say here again in verse 5? "And the light shines the light that that He says He was the light of of men." In verse four, "that light shines in the darkness and the darkness has not overcome it." Awesome.

Continuing, we have verse 6. Well, actually, you know what? Before we go to verse 6, let's go to Genesis 1. Let's go to Genesis 1. Let's line up what we just read. And if you want to hold your place here so we can go back and forth, you can. But let's go to Genesis 1 and in verse one, "Beresheet one." And in verse one, "In the beginning, Elohim created the heavens and the earth." Well, we know in the beginning there was the Word, and the Word was with Elohim, and the Word was Elohim.

Verse two says, "And the earth came to be formless and empty, and darkness was on the face of the deep, and the Spirit of Elohim was moving on the face of the waters. And Elohim said, 'Let light come to be,' and light came to be." Verse three says, "Let light come to be, and light came to be." Now, we say here in in John chapter 1, it said, "In Him was life, and the life was the light of men, and the light shines in the darkness." See, so there was darkness. Things had become tohou vu. And so here Elohim says said, "Let there let light come to be into this situation. Bring light into the situation." And light came to be. And so what is that light? Well, according to John, which whatever this thing is called the Word. And so the Word came to be into the mix of all of this stuff.

"And Elohim saw the light that it was good." Elohim saw the light that it was good. And Elohim separated the light from the darkness. So Eloh Elohim separated um by what he made a differentiation here between light and darkness. Now realize this is not necessarily talking about daylight versus nighttime. There was no sun or stars or moon or any of that stuff yet. We're talking about whatever this thing that means light and life. Whatever's connected with that and whatever darkness is was existing at this point. Light and darkness. And Elohim is separating or making a differentiation between the light and the darkness. And then Elohim called the light day and he called the the darkness. It says here, let's see in verse 5, it says, "Elohim called the light day and the darkness he called night." And then there came to be the evening and there came to be the morning the first day. Now he didn't call the light morning and the darkness evening. So we're not talking about the same thing. He says evening and morning to differentiate time, but not he's not talking about differentiating light and darkness. He's still talking about that there's just something about this being light, which we now from John 1 know has to do with the Word and darkness. We're going to read a lot more about as well in John as well as in Brashi. So, we have the Elohim calling the light day and the night darkness and they came to be evening and morning, not light and darkness. It didn't say they came to be light and darkness. Evening and morning, which are references to time. They're references to time. Okay.

Now, let's go back to First John chapter 1. First John chapter 1. And we're going to read a couple of verses here beginning in verse 5. 1 John 1. Okay. And in verse 5, "And this is the message which we have heard from Him and announced to you that Elohim is light and in Him is no darkness at all." Elohim is light. So when light came was brought forth and light came into the world, Elohim was brought into this thing called the universe or the world and there was also darkness there. Now we don't know what happened between verse one and verse two where it became tohoo and boho. There's lots of stuff that could have been happening to have it become that way. But once it became that way, there was darkness here. And so then He brought light into the mix and separated the two. He made a distinction that there are things that are light and there are things that are darkness. And this is one of our challenges in life is to understand the difference between things that are light and things that are darkness. That is the essence of our life to go walk to try to walk in light and not to be walking in darkness.

Now look what we have here in verse 6. Okay. So we know that Elohim, verse 5, is light by definition and in Him there is no darkness at all. By the way, when we know that the Word is claiming to be the light of men in John 1, that also helps to define Him as the a part of Elohim because Elohim by definition is light. So this Word, which we also know was Elohim and was with Elohim and is also light, is part of Elohim. Part of whatever it is that we call Elohim.

Verse 6, "We say that we have fellowship with Him." We're talking about Yeshua here. "With Him and walk in darkness, we lie and are not doing the truth." H if we say that we have fellowship with Him and walk in darkness, we lie and are not doing the truth. Interesting wording. Instead of saying "are not in the truth," it says "not doing the truth." Very easily it could have been worded that way differently. It could have been worded, well, we're not we're not in, you know, if we're walking in darkness, we lie and are not walking in truth. He says, "No, you're not doing the truth. The truth is something you do." And so, we've defined in the past, and we're going to define it again here in a minute, what truth is.

Okay, let's let's go ahead and define that clearly, what truth is. John 14:6, we read that already. He says, Yeshua said, "I am the Way and the Truth and the Life." So, his definition of truth there is that He is the Truth. He is Truth. In Psalm 119 and in verse 142. And I know we usually do this quickly, but we can turn there for people who've never heard this before, so they can turn there. In Psalm 119 and in verse 142, the verse reads, "Your righteousness is righteousness forever, and Your Torah is truth." So, we know the Torah by definition is truth. In verse 160 it says, "The sum of Your word or the entirety of Your word is truth and all Your righteous right rulings are forever." So the Word is truth. The Torah is truth. Yeshua said He is the Truth. And so hopefully we can understand from this loop. I call it sort of my my truth loop. From this loop we can understand that Yeshua, the Word, the Torah, all are the same thing because there's only one truth. They are the truth. And so we have this idea. He says, "Look, if you are walking in darkness, then you're not doing the Torah. You're not doing Yeshua. You're not doing the Word. You're not doing the Truth."

Now, let's continue in verse 7. He says, "However," he says, "But if we walk in the light, in the Torah, in Yeshua, Yeshua said, He is the light." We read that verse already. Says, "I am the light of the world." If we walk in the light, in Yeshua, in the Truth, in the Word, in the Torah, as He is in the light, we have fellowship with one another and the blood of Yeshua Messiah, His Son, cleanses us from all sin.

So, here we have, if we want to go back to verse 5, we could even go to that hymn being talking about the Father. But it said in verse 5, "And this is the message we have heard from Him, Yeshua, about Him, the the the Father and the Son." Remember, the Father is revealed by the Son. So we get to verse 7 says, "But if we walk in the light as He's in light, we have fellowship with one another and the blood of Messiah Yeshua, His Son, cleanses us from all sin."

Verse 8, "If we say that we have not sin," if we say that we have not sin, so what are we saying when we say we have not sin? That we don't hold on to sin or that we're not, you know, some people will say that it means that they don't possess the ability to sin. So, if they're making any of those type of claims, we are misleading ourselves. And the Truth, Yeshua, the Word is not in us. If we say that we have not sinned, it doesn't say that we have not sinned. He says, "If we say that we don't have sin, I don't have any sin. Nothing wrong with me. I'm doing okay. I don't hold on to sin. I'm not possessing the ability to sin." There's teachings out there. There are doctrines out there that say once you are a believer, you can't sin. You can't. You no longer can sin. Sin is impossible. There's a teacher right here in this town that teaches that. And that's just ridiculousness. This is the opposite of what John is saying here in First John. If you're going to claim you can't sin, he says, well then we have a problem here. He says, you are misleading yourself and the truth is not in you. "If we say it, we are misleading ourselves and the truth is not in us." Is what the verse says.

Now, by the way, I didn't I need to just jump back a minute to the other verse. It says here in verse 7 when it says, "But if we walk in the light, as He's in the light, we have fellowship with one another and the blood of Yeshua is then applied to us." The key word to stick in there is the word "then." If we do these things, then the blood will be applied to you. If "then" is the way Aba works. There's tons of "if then" all throughout the scriptures. And so if we walk in the light, then the blood gets applied to us and cleanses us from all sin. But if we say that we don't have sin, which is the whole point after the previous verse, someone say, "Well, I don't need all of that. I don't have any sin." He says, "Well, then you're deceiving yourself and the truth is not in you." You're deceiving yourself and the truth is not in you.

Verse 9, "If we confess our sins," this is the opposite of saying we have not sinned. Okay? The opposite of saying "I don't have sin" is to go ahead and confess your sin. "He is trustworthy and righteous to forgive us the sins and cleanse us from all unrighteousness." Now, we just finished the series on the pursuit of righteousness. We don't need to get into that here, but righteousness is very simply doing what is right as defined by the Creator. And so unrighteousness is when you do what is wrong according to the Creator or you don't do what is right according to the Creator.

Let's continue verse 10. "If we say that we have not sinned, we make Him a liar and His Word is not in us." Now we get back to that word "word" again. "We make Him a liar and His Word is not in us." Yeshua is not in us. The Truth, the Torah, the Light is not in us. We make Him a liar.

Let's go to John 6 and verse 44. There is one who we know who is a liar. In John 6 verse 44, it says, "No one is able." Excuse me, I'm in Am I in the right place here? Hm. I've got the wrong verse and I don't know why I have the wrong verse in my notes here. Oh well, give me one second. I think I can find it. Where's the verse where it says that uh the devil is the father of lies and the truth is not in him. He's the father of lies. I had it and now it's not in my notes, right? Oh, well, this is going to make for wonderful dead time on the recording because I don't know where that verse is now. What? 8:44. Thank you. And see, 44 was right. The chapter was wrong. It's 8. There we go. Let's go to John 8:44. That's the one I'm looking for. Thank you. I'm just going to change that in my notes. Okay.

John 8:44. "You are of your father the devil and the desires of your father you wish to do. He was a murderer from the beginning. A murderer from Beresit. We see him in the book the Beret. And has not stood in the truth because there is no truth in him. He's not stood in the light. There is no light in him. He's not stood in Yeshua or the Word because those things are not in him. When he speaks a lie, he speaks of his own for he is a liar and the father in of it. He is a liar and the father of it."

So we have that verse there. So when we go back to First John and we see him talking about you're deceiving yourself and then you're a liar. Well then which spirit or which which source are you now tying into? The source of the Father and the Son or the force of that that's connected to the devil? The source, not the force. The source of the devil. He's the father of lies. There's no truth in him. There's always a comparison in scripture between light and darkness, between truth and lying, between trust and belief and fear. These are all these comparisons, these dualities that are being compared at all times. And so there's there's these opposites that are being compared.

Let's continue now and go back now to I think we want to go back to John. Uh, no, we'll stay in 1 John chapter 2. Now, in 1 John chapter 2, we're going to be in 1 John chapter 2 and verse 3, it says, "And by this we know that we know Him." Who's the Him? Well, verse two, it's those that we're talking about, Yeshua. So, "in this, by this we know that we know Him, Yeshua, if we guard His Yeshua's commands." So, we now need to wonder, okay, remember this is a sort of a big research project we're doing. What exactly are His commands? Because we know that we know Him if we guard and keep His commands.

In verse four says, "The one who says, 'I know Him and keeps not His commands, guards not His commands, is a liar and the truth is not in him.' Yeshua is not in him. So, if you don't guard His commands, then the truth and the Word and the Light and all that stuff is not in you. But whoever guards His Word, the Truth, the Torah, etc., the Light, truly the love of Elohim has been perfected in him. By this we know that we are in Him. Whoever guards His Word. Truly the agape, this is the agape love. That's what we want to deal with now. Truly the agape level love, the Elohim level love has been perfected or better maybe translated accomplished in him. In other words, that word there that that's translated here perfected is also available to be translated as accomplished. And I think it works better here. He says, truly the love of Elohim has been accomplished because that's the purpose that Elohim has for you. He's trying to accomplish something in you. What is He trying to get you to do? Guard His Word. Why? Because we've learned this over and over again. Because the Torah, the Word, Yeshua are all there to bless you, to keep you safe, and to change you from what you are into what He is. And so that is the purpose. And so when it says, "But whoever guards His Word, the purpose of this Word, truly the love of Elohim has been accomplished in him. By this we know that we are in Him." So this is supposed to also make it so that you are in Him. That you are in Him.

Continuing, he says in verse five, "But whoever guard, excuse me, um verse six," "The one who says he stays in Him ought also himself to walk even as He walked." So if you're going to say that you stay in Him, that you're guarding His commands, that you're doing what you're you're supposed to be doing, well, don't be a hypocrite. Don't say you're doing something and not be doing it. So if you're going to claim something, you ought also to be doing it. Well, this is just straightforward, you know, you know, straight rational logic there. I mean, if you're going to claim something, you ought to be doing it. And Yeshua makes it clear when He warns about the leaven of the Pharisees, He warns that that is hypocrisy. So, one of the things that Yeshua hates the most, the Father hates the most is hypocrisy. Claiming to be one way and being a different way. So, don't be a hypocrite. He says, "The one who says he stays in Him," and a lot of people out there claiming to be staying in the Messiah, well then they ought to walk even as He walked.

Verse seven, he says, "Beloved one, I write no fresh command to you, but an old command which you have from Beresit from the beginning. The old command is the Word which you have heard from Beresit H." So that's that Word that you have. He says, "From the beginning, the old command is that Word which you heard from the beri from the beginning." Then he goes again, "I write to you a fresh command which is true in Him and in you because the darkness is passing away and the true light now shines." Isn't that what we just read happening in verse three and four of British that the darkness was being separated from the light and the darkness is passing away but the light, the true light now shines. What's the true light? Yeshua, the Word, the Torah.

Verse 9, "The one who says he is in the light and hates his brother is in the darkness until now." In other words, he's still in the darkness. He has not moved from darkness into light. And we have a lot of people out there who claim to be believers, claim to be walking in the truth and the light and all these things and are walking around hating each other and hating people and hating their brothers. And they may not be saying those exact words, but their fruit certainly manifests that of what someone would behave like if they hated somebody. So when someone says, you know, says certain things and does certain things, I may say to them, why do you hate me? And they'll go, I don't hate you. Well, it certainly looks like and seems like you do based on how you're acting towards me. They just may not have put the label on it. He says, "The one who says he's in the light and hates his brother's in the darkness still." He says, "The one who loves his brother stays in the light and there is no stumbling block in him." Darkness is the stumbling block to light. Darkness is the stumbling block to light. So the one who hates his brothers in darkness and walks in darkness, he does not know where he's going because the darkness, the hate has blinded his eyes. He no longer has eyes to see. He thinks, believes he's going to be in the kingdom and can't see that he's going into judgment. If you're walking in darkness when you think you're walking in light, you think you're walking in towards the kingdom when really you're walking straight towards judgment and you're deceiving yourself and you're a liar. And this is really really bad situation. This is not a good situation for you.

Let's go to Revelation 21 and verse 23. Revelation 21 and verse 23. "The city, the new Jerusalem, we get that in verse two. The new Jerusalem coming down from heaven. The city has no need of sun, nor of the moon to shine in it. For the esteem of Elohim lightens it, and the Lamb is its lamp." So there's no need of sun there. The esteem or glory of Elohim lightens it and the Lamb is its lamp. You know in John 1:29, Yohanan sees Yeshua coming. He says, "Behold, see the Lamb of Elohim." So when it says here the Lamb is its lamp, we know it's talking about Yeshua. The Lamb is its lamp. But we also know from Psalm 119, we know it says, "Your Word is a lamp unto my feet." I believe that's verse 105. "Your Word is a lamp." So that's consistent. The Lamb is a lamp. The Word is a lamp. It lightens, which is the same. All All these things are saying the same thing. Yeshua, the Word, the Light, the Truth, the Torah, all these things are what's going to be lightning or creating the light that's in the city.

Now remember, there was light on the planet Earth before the sun, the moon, and the stars. There is light going to be in the city that has no need of sun or moon. The same exact light that was brought forth in Genesis chapter 1, that light is going to be the light, that's all that's needed in the city. There will be no darkness.

Verse 24. "And the Gentiles, the nations, the of those who are delivered or saved through the tribulation process in the whole kingdom uh millennial process shall walk in its light in the Lamb's light. And what's that? The Word, the Truth, the Torah, and the sovereigns of the earth bring their esteem into it. And its gates shall not be shut at all by day nor for for night uh excuse me for night shall not be there."

Now notice it didn't say evening and morning. It said day and night, which it said He called the light day and He called the night the darkness night. So the gate shall not be shut out at all by night by day because it will only be day because there shall not be any night. Now, we don't know how time will work or even if will time will be working at this point, but we just know that there will only be day. There will be no night. And they shall bring the esteem and the appreciation of the Gentiles into it. And there shall by no means enter into it whatever is unclean, neither anyone doing abomination and falsehood, but only those who are written in the Lamb's book of life. So there shall by no means enter into this city. Whatever is tame, that's what unclean is in the Hebrew. That that's what they were talking about there. Tame. So you must learn and understand what Tame and Tahor are. Tahor is clean. Tame is unclean. We have a teaching called Tame and Tahor. What state are you in? So that's a a critical understanding. I mean, most of the uh Leviticus and Numbers deals with Tame and Tahur. Almost all of Leviticus does. It's all about understanding what makes you clean and what makes you unclean. There will be nothing whatever unclean in this city will be allowed to enter into it. And anyone doing there's that doing again, doing what's abominable or what is a lie or a falsehood will be allowed to be in there. So it won't be any of that in there. Only those who are written in Yeshua's book of life, the Lamb's book of life will be there. Those are the only ones that will be there.

Now, let's go to Isaiah chapter 60 and verse 1. Yeshahu. Yeshahu chapter 60 and in verse 1. Hopefully, this is all starting to come together a little bit and we're starting to get a little bit of a picture about who and what this Word is. Yeshu uh um Yishai Yahu chapter 60 Isaiah 60 verse 1. "Arise, shine, for your light has come, and the esteem of Yahweh has risen upon you. For look, darkness covers the earth, and thick darkness the peoples. But Yahweh arises over you, and His esteem is seen upon you, and the Gentiles shall come to your light, and the sovereigns to the brightness of your rising."

Didn't we just read that in Revelation 21? Revelation 21 is the fulfillment of Isaiah 61-3. The nations are going to come to the light and the kings to the brightness of your rising. Let's go now to verse 19. Stay here in chapter 60. Go to verse 19. It says, "No longer is the sun your light by day, nor does the moon give light to you for brightness, but Yahweh shall be to you an everlasting light and your Elohim your comeliness."

Okay, now we're starting to get some new pieces of this puzzle that are going to really stir the mix. We were told all the way through up to this point that the Word was the light, the Lamb was the light. We connected that to being Yeshua as the light. We connected the Torah being the light. And now what do we hear? Yahweh is the light. It says that the moon no longer will give the light nor the sun won't need that. But Yahweh shall be to you an everlasting light and your Elohim your comeliness. "No longer does your sun go down, nor your moon withdraw itself. For Yahweh shall be your everlasting light, and the days of your mourning shall be ended. And your people, all of them righteous, isn't that what we just read in Revelation? That only the righteous will be there, shall inherit the earth forever, a branch of My planting, a work of My hands to be adorned."

Now, hopefully, we're starting to get this. So, as we're trying to connect up Yeshua, we have to connect all the verses that have to do with exactly what each one is said to be doing. And we're told that Yeshua is the Lamb. The Lamb is the light. The Word was the light in John chapter 1. The Word was the Creator from the beginning. And here we're told Yahweh is that light. The same light being talked about in Revelation 21. So He's called Yahweh here. He's called the Lamb there. By the way, this is going to be really problematic for all those people out there making this big argument that Yeshua was just a man. Well, how did this one that we're going to we didn't even get to John 1:14 yet where it says that the Word that we're talking about all the way along puts on flesh. We're going to get to that here in a minute. But this Word that put on flesh is the Creator, the Light, the Lamb is the one in Revelation. This is just a man. This is just a man. All that came to be came to be through Him. There wasn't a thing created that wasn't created by this thing called the Word. But yet then when this Word puts on flesh, he's just a man. He's just a man. This is the kind of stuff that people are putting out there. There's arguments. I mean, I just got somebody on Facebook send me a Facebook message yesterday. The same type of thing. There's guys out there preaching and making real convincing arguments. Well, I don't know what verses they're using, but this it seems to me, I mean, maybe I'm wrong here, but can we not agree that that Isaiah 60:119 is saying the exact same thing as Revelation 21? If it's saying the same thing, it's got to be talking about the same being. So the Yahweh that's being talked about in Isaiah is the same Lamb being talked about in Revelation 21. It has to be.

Now let's go back to John chapter 1. Let's go back to John chapter 1. John chapter 1 and in verse 6. We left off in verse 5 and now we're going to go to verse six. In verse six says, "There was a man sent from Elohim whose name was Yohanan. This one came for a witness to bear witness of the light."

that all might believe through him. So the light is being referred to again as the as as something that needs to be witnessed to. What light? The light that was life. From verse four, it says, "In him was life, and the life was the light of men." So John was to witness to this light. So, he's not just witnessing to Yeshua when he came in the flesh, which was going to happen after John was already in ministry, but also to the Torah, which is the light. The Torah enlightens your life. The Torah leads you as the lamp on your path. Tells you how to go. He says, "He was not he was not that light." So, John was not the light. This was important to bring out because a lot of followers of John thought he was the Messiah. Thought he was the one. And so it says, "He was not that light, but that he might be our witness of that light." He was he, the the light was the true light which enlightens every man coming into the world. So he's witnessing to this one who is the true light which enlightens every man coming into the world. So everybody coming to the world can be enlightened by this word, this light, this life. I'm going to call it also the Torah, which we already talked about, the truth, Yeshua. These are things that will enlighten if, if it can be embraced, every man. In other words, it's available to everyone.

However, look at verse 10. "He was in the world. This light was in the world and the world came to be through him." We already read that in verse two. And in verse three, "All that came to be came to be through him. There wasn't anything that came to be without him." He says, "But the world did not know him." The world did not have a relationship with him, an intimacy with him to understand and embrace fully who and what he is. "He came to his own, and his own did not receive him." Now, let's understand this is not talking about Jewish people. This is before he put on flesh. So when he came to his own, he came to those which he created, everybody. He came to his own, but generally speaking, they did not receive him. So, we're not talking about Israel or the Jews here because he has not been put in the flesh yet. This is all pre-flesh that we're talking about. "He came to his own, but his own did not receive him."

"But as many as did receive him." So, he's not saying nobody received him. There were some that did. "As many that did receive him," him what? Him the truth, him the light, him the word, him the Torah. "To them he gave authority to become children of Elohim," to those believing in his name, believing in his authority. So, it's very important that we understand here what it's trying to say. It says here, he, that he, meaning the light, was the true light. I'm just going back to verse 9 just to kind of recap a little bit. Which enlightens every man, in other words, brings to understanding what you need to understand. He, that light, was in the world from Bereshit, from the beginning, and the world came to be, bar, through him. And the world did not know or have an intimate relationship with or have a full or complete understanding of him, the light. He came to his own, the ones that he brought to be, and they did not receive. The connotation here is of an intimate act or relationship to learn from. In other words, they did not desire to learn from him. They did not desire to receive him, to embrace him.

But to those who believe, who put their trust in. I'm sorry, I skipped down a verse. "But as many as did receive him, to them he gave the authority." And it's not really a good sort of word there. It's more the c, the the the competency or capacity or potential to become children of Elohim. "But as many as received him, the word, the truth, the light that enlightens, to them, the ones who received, he gave the capacity, the competency, the potential to become children of Elohim." That's what the Greek word means there, more than just saying authority. "To those who believe." And again, the better translation would be, "put their trust in his name or his authority and character." So, at the end of that verse, it says, "to become children of Elohim to those believing in his name." I would rather translate that to, "to those who put their trust in his authority," because he claimed authority. "Hey, I, I'm the creator of the world. Do what I say and it'll all be okay for you." And a lot of people thumb their nose at him and said, "Ah, go jump in a lake. I'm going to do what I want to do." They did not put their trust in his authority. They started trusting their own authorities or another authority, like Hassatan or Nimrod became the authority, or whoever it was. "To those who believe or put their trust in." You know, in John 14:6, it says, "No one comes to the Father except through me." Okay, so what is the "me"? The way, the truth, and the life. And so that's what it's talking about. "But as many as received the way, the truth, and the life, it was given to them the potential, the capacity, the competency to become children of Elohim." I'm hoping this is making some, some sense here, some clarity.

Now, let's look at the next verse. "He says, 'Who were born not of blood, nor of the desire of flesh, nor of the desire of man, but of Elohim.'" In other words, this was not because of their bloodline. This was not because it was purposed by their flesh because it was just something they wanted. It was not because it was a, a purpose that they had set their mind on, the purpose of man. And then it continues in the verse to say, um, "but of Elohim." In other words, they were born, begotten, because Elohim chose and drew them, and they heard the call. They were drawn by Elohim. Remember I said you have to, it says, "None comes lest the Father draws." You've got to be drawn to the Son. So then the Son gets revealed to you, and then the Son can turn around and then reveal back to you the Father. See the loop, how that works? The Father draws you to the Son through the Spirit. You don't have any idea what's happening. You don't know it's the Father doing it. You then have the f, the Son revealed to you. The Son then reveals the Father to you. Okay. As we're going to go through this, you're going to see this make more and more sense as we kind of plow through this.

Now, let's go to John chapter 1 and verse 14. We're still here in John 1. And now, after all this has happened, guess what happens? "The Word became flesh and pitched his tent amongst us. And we saw his esteem, the esteem as of only begotten forth, excuse me, brought forth of a Father, complete in favor and truth." H. So, here we have the Word becoming flesh, pitching his tent among us. And this p, you know, perhaps indicates a Sukkot birth date, just in case everybody wants to wonder when he may have been born. While pitching your tent or tabernacling could have something to do with Sukkot, so people do speculate that. But also, what did it say in here? It says, "brought forth." And what did it say in Genesis 1? It said, "Elohim said, 'Let there be light,' and light was brought forth and light came to be." Maybe that had something to do with it right there. Maybe that's what John's talking about a little bit here. A "brought forth." Whatever that means. We don't know what that means. You know, we call them Father and Son, but they're not literally. And I don't mean to blaspheme here, but to literally be Father and Son, you'd have to have a mother and a Father and and the act that makes the baby and a baby and all that stuff. The relationship, in the best way we can understand it, is Father and Son. So that's why he's called an "only brought forth of a Father." Whatever that means. Remember I said there was some things we're not going to answer. That's one of them. I don't know how they came to be. I don't know how the Father came to be. If he came to be forth, and the Father was brought forth, excuse me, the Son was brought forth out of the Father. These are above my pay grade. We're not answering these questions today. But I'm just saying is that we're, the way he explains himself to us is the relationship known as Father and Son. Because we can understand as human beings what that's like, what a Father is and a Son is. Now, even if we've never had a good one, we've seen and we know what that's supposed to look like. We know what a Father means and what a Son means. We know that the Father has a certain authority, protective, uh, uh, um, protective, uh, characteristics where that's what we expect a Father to do is to keep us safe and to protect us and instruct us and all these type of things. Now, it doesn't always happen that way, and a lot of people have been abused by their fathers, but we know that that's the whole reason why it's even more traumatic is that we expected them to be our protectors. And so we know that a Father has his imagery of what we expect, and what a Son is supposed to be in submission to that Father. And so here we're told that "the Word became flesh and we saw his glory, his esteem as an only brought forth of a Father, complete in favor and truth." So we saw his esteem and his glory as the only brought forth of a Father.

In Isaiah 42, Yeshayahu 42 and in verse 9. In Yeshayahu 42 and in verse 9, it says, "Am I in the wrong place again?" Nope. Okay. No, verse eight. So, I have the right place and I just have the wrong verse. Okay. This is another one of those problem verses for the people that want to claim there's only one and that Yeshua can't be Yahweh or whatever it is they want to claim. He says, "I am Yahweh. That is my name, and my esteem I do not give to another, nor my praise to idols." So, he says, "My esteem I don't give to another." Well, what did we just read? He says, "We saw his esteem, the esteem of the only brought forth of the Father." So now, if the Yahweh here in Isaiah, which we already read in a different part of Isaiah, we believe is Yeshua. If that's Yeshua, we have no problem, do we? He says, "My esteem I don't give to another." Well, he came in the flesh. It's still his esteem. If the Yahweh we're talking about in Isaiah is the same as the Word in John chapter 1, there's no esteem problems. But the anti-missionaries will try to make that issue. I say, "Oh, no, no. I am Yahweh. I do not give my esteem to another." Well, that would absolutely be the case unless Yeshua is that Yahweh. And by the way, that's one of the premises of this teaching. If Yeshua is not the Yahweh of the Tanakh, I'm not saying he's the Father because I'm, I'm going to make a case of that. The Father's never been here. The Son's only been the one we've interacted with. That's been my argument. I should have said that at the very beginning of the teaching. One of the arguments I'm going to try to prove is that the Father's never been here except in cha, well, Genesis chapter 1, Father and Son together start everything. Once there's sin and death, there's living creatures in the world. The Son takes over, and it's only the Son all the way to Revelation 21. That's my hypothesis. That's my thesis that I'm going to try to prove here. However, my, my case being this: If the Son is not the one in Isaiah, if Yeshua is not that one, then Yeshua is a fraud. You've got to throw him out. He's got to be that one because Yahweh says, "I don't give my esteem to another."

We're going to read later on. Actually, we could even read it now since we're in Isaiah 42. Let's go to Isaiah 43. In chapter 43 and verse 11, it says, "I, I am Yahweh, and besides me there is no Savior." All the anti-missionaries are going to throw that at you. He says, "There is no Savior but me." Well, big problem unless Yeshua is Yahweh. If Yeshua is that Yahweh, and the reason I say that Yahweh is because there's two Yahwehs. We're going to see the Father and Son have the same name, although they are separate entities. But if Yeshua is not Yahweh, we have a huge problem, don't we? And by the way, do you want to know why a lot of people do leave the Messianic and run into Judaism? Is because they have no answer for Isaiah 43:11. They have no answer for 45:5. He says, "I am Yahweh, and there is none else. There is no Elohim besides me. I urge you though you have not known me." He says, "So that they know from the rising of the sun till its setting that there's none but me. I am Yahweh. There's none else. Forming light and creating darkness, making peace and creating evil. I, Yahweh, do all of these." Well, isn't that what the Word did in John chapter 1? If they, if they can't handle 43 and 45 of Isaiah, they're not going to be able to answer the anti-missionaries. They're going to end up in Judaism. And that's part of why we're doing this teaching is to try to lay it out. Now, everything we read now, if first of all, you have to start with square one, which we didn't really start with, which is, do you believe the Apostolic Word is scripture? Do you believe that John's telling the truth that we can stand on what John is saying? Do you believe Yeshua is the Messiah and came? Well, if all of those things are true, then he has to be the Yahweh of Isaiah 43 and 45 and 42 for that matter, which we read in 42. He's got to be that one because he's the one who initiated everything, created everything, because that one that did all of that put on flesh in verse 14 of John 1, the one who created all things. Now, it's not the Father. The Father's not jumping into a flesh suit. That's why my point has always been the Father hasn't been here. It's the Son that's able to do all of those things. The Father's on a whole another level. The Father's not going to turn down his brightness enough to stick on a flesh suit. The Son apparently can do that. But if you can't answer and have total belief in Yeshua being what it says in John 1, then you have no answer for for Isaiah 43. There's no way to spin this. "I am Yahweh. There's no other Savior but me." Period. "I am Yahweh. There's none but me." That's it. Because remember, if Yeshua has to be the one to reveal the Father, or the Yahweh of the Old Testament has to reveal the Father, he doesn't have to say anything but "There's none but me." Until he chooses to reveal that there's a Father. Until he reveals it, all you need to know is "There's me." By the way, if you're my kid, and my Father, let's say, has already passed away, all you need to worry about is me. Or if my Father's not around, let's say we live in another state, which we do. My Father lives in New York. I'm in Tennessee. And maybe my son has never met my Father. It's up to me to reveal my Father to my son. But all my son needs to worry about is me. You better just be listening to me and obeying my commands and my word. I'm your Father. We have Yahweh in scripture being said that he was a Father to them. He acted in the role of a Father to them, but he also has a Father as creator of them. He is their Father, but he also has a Father. That shouldn't be a very tough leap for us to make. I am my son's Father. I also have a Father. We are in the pattern of Elohim. Yahweh the Son made everything and has a Father. The Son has to reveal it. And we're going to see verses that we're not going to get to today, but verses in the Brit where Yeshua says, "I have come to show you the Father." Which really might sound really stupid and strange to a Jewish person in that day thinking, "But we've always had the Father." No, you've had a Father. You've had one who acted in the role of Father. But I want to teach you about one known as the Father, my Father. Because it says, "No one has known the Son but the Father, and no one has known the Father but the Son, and that which those who which he chooses to share." In the Tanakh, he didn't do a lot of sharing. It wasn't the time to share. He didn't choose to. It's not my choice or reason. I don't know why he didn't. He just didn't. Above my pay grade. Remember? But he chose when he came in the flesh to say, "Now is the time for me to reveal and show you and point you towards the Father." That is a process that's going on.

So we have back in John 1:14, it says, "Look, and the Word became flesh. He pitched his tent among us. We saw, in other words, we look closely at, we perceived his glory. It's not just like, okay, I can see him in the distance. We actually have this now seeing and receiving and closely examining. We're seeing and perceiving his glory. The esteem as of an only brought forth son." So, we had that in Isaiah 42. And we read that in 43 and 44 and that thing. Actually, go to Isaiah 60 in verse one. Hopefully, I got this verse right. It goes to show you what happens when I write teachings with a head cold. Okay. In Isaiah 60, we already read this before, but verse one says, "Arise, shine, for your light has come and the esteem of Yahweh has risen upon you." So, the esteem of Yahweh is now connected again to that light. The esteem of Yahweh is connected again to the light. And yet he says, "I give, I do not give my esteem to anybody else. I do not give my esteem to another." Well, he didn't. It's still his esteem, provided he really is the same person we're talking about, the same being we're talking about. Now, it says, "complete and full of favor and approval." At the end of John 1:14, it says that he was the "only brought forth of a Father, complete in favor and truth."

In John 14:6, okay, in John 14:6, it said, and we've read this already, "the way, the truth, and the life." But in John 14:6, it said, "No one comes to the Father except through me." He says, "I am the way, the truth, and the life." So, we know that this is the path. And we know that he's complete and full of favor. Excuse me, favor and and truth. Okay, that's what it was, favor and truth. So, we know he's the truth.

In Matthew 3, let's go to Matthew 3. And we're going to probably end with these this section right here. In Matthew 3:16, Matthew 3:16 says, "And having been immersed, Yeshua went up immediately from the water, and see the heavens were opened, and he saw the Spirit of Elohim descending like a dove and coming upon him, and see a voice out of the heavens, saying, 'This is my Son, the beloved, in whom I I did delight, in whom I approve.'" Matthew 3:16-17 says that, by the way. Mark 1:10 and 11 says essentially the same thing. In Mark 1:10, it says, "And immediately coming up from the water, he saw the heavens being torn open and the Spirit coming down on him like a dove. And a voice came out of the heavens, 'You are my Son, the beloved, in whom I did delight.'" And in Luke chapter 3, I'm going to read them all because there's a reason for this. Give you, give you that in a second here. Luke 3:21, "And it came to be when all the people were immersed, Yeshua also being immersed and praying, the heaven was opened, and the set apart Spirit descended bodily, uh, in bodily form like a dove upon him, and a voice came from the heavens saying, 'You are my Son, the beloved, in whom I did delight.'" And then in John 1 and in verse 32. In John 1 and in verse 32, John bore witness saying, "I have seen the Spirit coming down from heaven like a dove and remain on him. And I did not know him, but he, but he who sent me to immerse in water said to me, 'Upon whom you see the Spirit coming down and remaining on him, this is he who immerses in the set apart Spirit.'"

Okay. Now, next week I'm going to make an argument about no one has heard the Father's voice at any time. No one has seen the Father or heard his voice at any time. Yeshua does make this claim, and people then come to me and say, "Well, what about Matthew chapter 3:17, and Mark chapter 1, and Luke chapter 3?" Well, let's look at it a little bit more clearly, and we especially when we get to John. In Matthew 3, it says, let's make sure we understand what it says. "Yeshua having gone up from the water and see the heavens opened, he saw." It doesn't say anybody else saw right there. "He saw the Spirit of Elohim descending like a dove on him, and then see a voice." He saw it. He heard it. Doesn't mean anybody else heard it. He saw it. He heard it. Okay? He saw it. He heard it. Now, we have lots of verses, lots and lots and lots and lots of verses of things that we can read about that the person writing about it did not see or hear. So, nobody needs to make the claim, "Well, then how did it get written?" I don't know. A lot of stuff about his trial got written. Nobody was there. Okay? Who was there to write that stuff down? How about the conversation between Yosef and his brothers that Moses is writing about? Because Moses is writing all this stuff down. He was, you know, all those guys were long dead. There's a lot of stuff that gets written down that the person writing it wasn't there to see and couldn't possibly have known except it was revealed to them. So, the fact that it says that there was a voice doesn't mean anybody heard it. What about Paul? Remember, Paul got struck down, and nobody heard what was said. Only Paul did. They didn't hear what was said. Paul heard the voice. He heard Yeshua. He didn't. Nobody else heard it.

So now let's look at what it says in Mark. So in Mark it said, "And immediately coming up from the water, he saw, he saw the heavens being torn open and the Spirit coming down. And a voice that came out and said, 'He, he, who he, Yeshua.'" So there's two witnesses to that. Luke doesn't really mention it quite the same. He just mentions, um, let's see, had a set apart Spirit. Uh, let's see. It just says, "Yeshua also being immersed and praying, the heaven was opened, and the set apart Spirit descended upon him, and a voice came." So it doesn't say who heard that. So Luke doesn't really give us the clarity. But then look at John. John sort of clinches it. John never mentions the voice at all. John mentions that he sees it because he needed to see it because it was prophesied to him that he would see it. John says that Yochanan bore, it says Yochanan bore witness saying, "I have seen the Spirit coming down from heaven like a dove and remained on him. And I did not know him, but he, but he who sent me to immerse in water said to me, 'Upon whom you see the Spirit coming down and remaining on him, this is he who immerses in the set apart Spirit.'" Wouldn't the clincher have been, "And I heard the voice telling me"? So why would John need to see the Spirit descending like a dove if, if the voice was just going to be there for John to hear saying, "Hey, by the way, folks, this is my Son and whom I, well, you know, I approve and whom I delight"? So, it's my belief that nobody heard that but Yeshua. That's my belief. Nobody, you don't see people running around freaking out about it, which they would have if they'd heard that. You don't see anybody going around going, "Wow, did you hear the voice from the heavens? God spoke and said this is, you know." You don't ever see anybody saying any of that stuff. And why does John never mention the voice? But he mentions the dove, but he mentions the Spirit falling because John saw that part because John was prophesied to see that part. He was told that he would see that part. Am I making sense? So, can we put to bed the argument that everybody heard that voice? So, that doesn't undermine Yeshua's own words, which we're going to read next week, that when he says, "No one has seen the Father nor heard his voice at any time." So we're going to put that to bed.

Okay, with that, we're going to wrap it up for today. Let's go before the Father. Avinu Malkeinu, our Father and King. Father, we are really, really deeply seeking to understand the nature of You and Your Son. Father, we want to understand Your relationship. We want to understand our relationship as required by You with each of You. Father, we want to understand how each of You is expressed in Your Word in the scriptures, so we can know when we're listening to one and when we're listening to the other, when we're being told about one and being told about the other. Father, this is a difficult subject for us. It's been so convoluted and and and and misrepresented for for centuries upon centuries. We need You, Father, to reveal, because You have said in Your Word that we only can understand You and the Son as revealed by You and the Son. We can't understand You except as the Son reveals, and we can't understand Him except as You reveal. So, Father, we have no choice but to lean on You. We have to ask You to reveal. So, Father, reveal Yourself. Reveal the Son. Have, have Yeshua reveal You to us with clarity so that we can truly embrace and walk according to that relationship. Father, we love You. We praise You. We desire so much to be in relationship with You. We want to do it right, and we want to have a right relationship. So, Father, we can only come to You and do that if You would reveal it to us. So, Father, please, we beg and we appeal to You to reveal to us what needs to be revealed so that we can understand. So that we can be walking in the light and not the darkness. So that we can have life, and so that we can be not liars, but be telling the truth as we walk and do righteousness. So, Father, we come to You now asking and pleading these things in the authority of, as we trust in the authority of Your Son, our Savior Yeshua Messiah, Yeshua, our Messiah. Amen. Amen.

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