Believing Jewish monotheist to unbelieving Jewish monotheists and Gentiles

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Matthias

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“Men of Israel, and you Gentiles who fear God, listen. The God of this people Israel chose our ancestors and made the people great during their stay as foreigners in the country of Egypt, and with uplifted arm he led them out of it. For a period of about forty years he put up with them in the wilderness. After he had destroyed seven nations in the land of Canaan, he gave his people their land of inheritance. All this took about 450 years. After this he gave them judges until the time of Samuel the prophet. Then they asked for a king, and God gave them Saul son of Kish, a man from the trine of Benjamin, who ruled forty years. After removing him, God raised up David their king. He testified about him: ‘I have found David the son of Jesse to be a man after my heart, who will accomplish everything I want him to do,’ From the descendants of this man God brought to Israel a Savior, Jesus, just as he promised. Before Jesus arrived, he said repeatedly, ‘What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet.‘

Brothers, descendants of Abraham’s family, and those Gentiles among you who fear God, the message of this salvation has been sent to us. For the people who live in Jerusalem and their rulers did not recognize him, and they fulfilled the sayings of the prophets that are read every Sabbath by condemning him. Though they could no basis for a death sentence, they asked Pilate to have him executed. When they had accomplished everything that was written about him, they took him down from the cross and placed him in a tomb. But God raised him from the dead, and for many days he appeared to those who had accompanied him from Galilee to Jerusalem. These are now his witnesses to the people. And we proclaim to you the good news about the promise to our ancestors, that this promise God has fulfilled to us, their children, by raising Jesus, as also it is written, ‘You are my Son; today I have fathered you.‘ But regarding the fact that he has raised Jesus from the dead, never again to be in a state of decay, God has spoken in this way, ‘I will give you the holy and trustworthy promises made to David.’

Therefore he also says in another psalm, ‘You will not permit your Holy One to experience decay.’ For David, after he had served God’s purpose in his own generation, died, was buried with his ancestors, and experienced decay, but the one whom God raised up did not experience decay.

Therefore let it be known to you, brothers, that through this one forgiveness of sins is proclaimed to you, and by this one everyone who believes is justified from everything from which the law of Moses could not justify you. Watch out, then, that what is spoken about by the prophets does not happen to you:

’Look, you scoffers, be amazed and perish! For I am doing a work in your days, a work you would never believe, even if someone tells you.’

(Acts 13:16-41, NET)
 
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Matthias

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How do we know that the Jewish monotheist is speaking to Jewish monotheists about the God of Jewish monotheism?
 

ScottA

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As long as you remain in, and think and speak in that context that was, and not "rise, let us be going"--your perspective is lacking the finished work of following Christ, who Himself was a mere image of God left behind and now ascended.
 

Matthias

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How do we know the God whom the believing Jewish monotheist is speaking about to unbelieving Jewish monotheists (and God-fearing gentiles) is the Messiah’s God?

Context.

“1. The one God. (a) theos is the most frequent designation of God in the NT. Belief in the one, only, and unique God (Matt. 23:9; Rom. 3:30; 1 Cor. 8:4,6; Gal. 3:20; 1 Tim. 2:5; Jas. 2:19) is an established part of Christian tradition. Jesus himself made the fundamental confession of Jud[aism] his own and expressly quoted the Shema (Deut. 6:4-5; see Mark 12:29-30; cf. Matt. 22:37; Lk. 10:27). This guaranteed continuity between the old and the new covenants. The God whom Christians worship is the God of the fathers (Acts 3:13; 5:30; 22:14); the God of Abraham, Isaac, and Jacob (Acts 3:13; 7:32; cf. Matt. 22:32; Mk. 12:26; Lk. 20:37), the God of Israel (Matt. 15:31; Lk. 1:68; Acts 3:17), and the God of Jesus Christ (2 Cor. 1:3; Eph. 1:3; 1 Pet. 1:3).”

(New International Dictionary of New Testament Theology, Abridged Edition, p. 244)
 

ScottA

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How do we know the God whom the believing Jewish monotheist is speaking about to unbelieving Jewish monotheists (and God-fearing gentiles) is the Messiah’s God?

Context.

“1. The one God. (a) theos is the most frequent designation of God in the NT. Belief in the one, only, and unique God (Matt. 23:9; Rom. 3:30; 1 Cor. 8:4,6; Gal. 3:20; 1 Tim. 2:5; Jas. 2:19) is an established part of Christian tradition. Jesus himself made the fundamental confession of Jud[aism] his own and expressly quoted the Shema (Deut. 6:4-5; see Mark 12:29-30; cf. Matt. 22:37; Lk. 10:27). This guaranteed continuity between the old and the new covenants. The God whom Christians worship is the God of the fathers (Acts 3:13; 5:30; 22:14); the God of Abraham, Isaac, and Jacob (Acts 3:13; 7:32; cf. Matt. 22:32; Mk. 12:26; Lk. 20:37), the God of Israel (Matt. 15:31; Lk. 1:68; Acts 3:17), and the God of Jesus Christ (2 Cor. 1:3; Eph. 1:3; 1 Pet. 1:3).”

(New International Dictionary of New Testament Theology, Abridged Edition, p. 244)
This is true, but you make it sound like God and Messiah are Two when they are not, but are One. Which as I said, is the problem of limiting perspective to what is observed from within the bubble of this world, rather than ascending to that greater overall perspective and Oneness where we were instructed to follow and enter into.
 

Matthias

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This is true,

Of course it is true. Scripture cannot be broken.

but you make it sound like God and Messiah are Two …

I’ve said often that God and the Messiah are one. The Messiah himself says that they are one.

…. when they are not, but are One.

I’ll say it again: God and the Messiah are one.

Which as I said, is the problem of limiting perspective to what is observed from within the bubble of this world, rather than ascending to that greater overall perspective and Oneness where we were instructed to follow and enter into.
 
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dak

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‘You are my Son; today I have fathered you.‘

The very fact that this is found in this passage is a tell-tale sign that something has been expunged from one or more of the Gospel accounts. In Codex Bezae, (D), it still appears in Luke 3:22.

Luke 3:22, Codex Bezae (D), Folio 195v
22 και καταβηναι το πνευμα το αγιον σωματικω ειδει ως περιστεραν εις αυτον και φωνην εκ του ουρανου γενεσθαι ϋιος μου ει συ εγω σημερον γεγεννηκα σε

ϋιος μου ει συ εγω σημερον γεγεννηκα σε
"You are My Son: this day I have begotten you."

The author of Hebrews mentions this also.
Pay special attention to the arguments and reasoning being put forth by the author:

Hebrews 1:5 ASV
5 For unto which of the angels said he at any time, Thou art my Son, This day have I begotten thee? and again, I will be to him a Father, And he shall be to me a Son?

How would we know whether or not the Father ever said this to any of the angels?
It would necessarily need to have been written somewhere.

Same again here:

Hebrews 5:4-5 ASV
4 And no man taketh the honor unto himself, but when he is called of God, even as was Aaron.
5 So Christ also glorified not himself to be made a high priest, but he that spake unto him, Thou art my Son, This day have I begotten thee:

How would we ever know that this actually occurred if it was not written anywhere in the Gospel accounts? However, if it was indeed originally recorded in at least one of the Gospel accounts then the authors' words above would make perfect sense: for he quite obviously appears to be pointing back to a passage where the statement would have occurred and was recorded during the ministry of the Meshiah, (which was at his immersion, right at the very commencement of his ministry, Luke 3:22 Codex Bezae, at the age when one enters into the Priesthood, (30)).