Paul Christopher

AMEN

2 months ago | [YT] | 0

Paul Christopher

Below is a biblically rooted response from the Bible's perspective, with intentional amplification and uncompromising clarity. This is designed to communicate that supporting any group that denies Yeshua (Jesus) is not just problematic—it is a direct contradiction to Scripture and the Spirit of God.

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Response Draft Aligned

It should be biblically impossible for any follower of the Messiah to knowingly support a group that openly denies Yeshua. According to the Scriptures, denying Yeshua is not a minor disagreement it is a rejection of the very cornerstone of faith.

The Bible puts it clearly:

“Who is lying if not the one who denies that Yeshua is the Messiah? Such a person is an anti-Messiah—he is denying both the Father and the Son. Everyone who denies the Son is also without the Father, but the person who acknowledges the Son has the Father as well.”
— 1 Yochanan (1 John) 2:22–23

To support a group that rejects Yeshua is to ally oneself whether passively or actively—with spiritual falsehood. We are not called to be neutral. We are called to be set apart (kadosh), and to walk in truth and light, not in compromise:

“Don’t yoke yourselves together in a team with unbelievers. For how can righteousness and lawlessness be partners? What fellowship does light have with darkness?”
— 2 Corinthians 6:14

While we are commanded to love all people, that love must never override our allegiance to the truth. Love that abandons the truth ceases to be love it becomes enablement.

Yeshua Himself said:

“Everyone who acknowledges me in the presence of others I will also acknowledge in the presence of my Father in heaven. But whoever disowns me before others I will disown before my Father in heaven.”
— Mattityahu (Matthew) 10:32–33

To support those who deny Yeshua is to participate, even if indirectly, in that disowning.

This isn’t about being divisive. It’s about being faithful. If Yeshua is the Way, the Truth, and the Life (Yochanan 14:6), then no cause, no group, no ideology—no matter how persuasive or emotional—can come before our loyalty to Him.

To deny Him in silence, to fund those who curse His name, or to join with those who reject His blood—is to grieve the Ruach HaKodesh and to tread dangerously close to spiritual treason.

4 months ago | [YT] | 0

Paul Christopher

AMEN

4 months ago | [YT] | 0

Paul Christopher

The Tanakh—when read plainly and faithfully—reveals a single, promised person: the Mashiach, who suffers, dies, rises, and will return to reign. This is not a metaphorical generation. It is a man with divine authority, foretold in nearly every scroll. His name is Yeshua, and He fulfilled what was written, not by erasing the Tanakh but by fulfilling its deepest hopes.

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This is a powerful and critical question. What you’re encountering is one of the most strategic pressure points in the dialogue between those who believe in Yeshua as the promised Mashiach and those who either deny His messiahship or reinterpret the Messianic prophecies of the Tanakh (Hebrew Bible) as non-personal, often allegorizing them into collective Israel or an ideal generation.

Let’s approach your question in two parts:

1. What do I say when someone claims the prophecies in the Tanakh about the Mashiach refer to a generation, not a person?

Response:

With conviction, you can respond: That interpretation is a modern re-framing not consistent with the plain meaning (p’shat) of the Hebrew text nor with the ancient Jewish understanding prior to the birth of Yeshua.

Here’s a detailed response you can articulate:

A. The Hebrew Scriptures speak of a specific individual—not merely a generation—when referencing the Messiah:
• Isaiah 9:5–6 [6–7 in Christian numbering]
“For a child is born to us, a son is given to us…”
The Hebrew here (יֶלֶד נוֹלַד לָנוּ) is unmistakably singular, masculine, and personal. A “child” is born. A “son” is given. This is not collective imagery. The text continues by assigning to him the titles: Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. This is not language used of Israel as a nation but of a divine-human ruler.
• Isaiah 11:1–10
“A shoot will come forth from the stump of Jesse…”
The root of Jesse is a reference to David’s father. The prophecy outlines one individual upon whom the Spirit of Yehovah will rest (Isaiah 11:2). His reign will bring about justice, righteousness, and even cosmic peace (wolf dwelling with lamb, etc.). This is not a generic description of a future generation but a ruler from David’s line, echoing 2 Samuel 7.
• Daniel 7:13–14
The “Son of Man” figure receives dominion, glory, and a kingdom from the Ancient of Days. The Aramaic grammar is clear—this is a distinct person given eternal rule. He’s worshipped, and His kingdom never ends. Israel is also mentioned later as “saints of the Most High” (v. 18), but the one receiving authority is separate from them.
• Micah 5:1–2 (Hebrew: 5:1)
“Out of you [Bethlehem] will come forth one who is to be ruler in Israel, whose goings forth are from of old, from ancient days.”
The Hebrew phrase “מִימֵי עוֹלָם” (from days of eternity) is used here, again pointing to a person with a timeless origin. A future generation does not come from eternity.

B. Ancient Jewish understanding of Mashiach as a person:
• The Talmud, Midrashim, and Dead Sea Scrolls all speak of Messianic expectations centered on an individual—often two individuals (Mashiach ben Yosef and Mashiach ben David), but never an abstract generation.
• Targum Jonathan on Isaiah 9:6 interprets the child in that passage as the Messiah.
• Even Rashi, though he later reinterpreted Isaiah 53 as Israel, acknowledges in other places the personal Messiah.

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2. Is it possible to use the Tanakh alone to recognize the personal Mashiach—without the New Testament?

Yes—and in fact, that was the original method used by the earliest believers.

Before the Brit Chadashah (New Testament) was even written, the apostles preached the Gospel using only the Tanakh. Examples:
• Philip and the Ethiopian eunuch (Acts 8:32–35):
He began with Isaiah 53 and preached Yeshua. No New Testament had been written yet.
• Peter’s sermon in Acts 2
Quotes Joel, Psalms, and 2 Samuel to show that Yeshua is the promised Mashiach.

You can use the following foundational path using only the Tanakh:
1. Mashiach is from the line of David
• 2 Samuel 7:12–13
• Jeremiah 23:5–6
• Psalm 132:11
2. Mashiach is born in Bethlehem
• Micah 5:1–2
3. Mashiach is both man and more-than-man
• Isaiah 9:6
• Psalm 110:1
• Daniel 7:13–14
4. Mashiach suffers, is rejected, and dies
• Isaiah 53
• Psalm 22
• Zechariah 12:10
5. Mashiach will be exalted and return to reign
• Isaiah 11
• Daniel 7
• Zechariah 14:4–9

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Summary to Declare Boldly:

The Tanakh—when read plainly and faithfully—reveals a single, promised person: the Mashiach, who suffers, dies, rises, and will return to reign. This is not a metaphorical generation. It is a man with divine authority, foretold in nearly every scroll. His name is Yeshua, and He fulfilled what was written, not by erasing the Tanakh but by fulfilling its deepest hopes.

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4 months ago | [YT] | 2

Paul Christopher

EASTER: Five Answers That Can’t Be Ignored

Yesterday, I asked five questions. No historians. No controversy. Just questions.

Today, here are answers that demand a response:
1. Did anyone in the Bible celebrate Easter after Yeshua’s resurrection?
No. The early believers—Jew and Gentile—continued celebrating Pesach (Passover) and Firstfruits as commanded in Torah. “Easter” is nowhere in Scripture.
2. When did the first recorded celebration of it occur?
Roughly a century after the resurrection. The earliest disputes about its timing reveal it was not a practice from the apostles—but from Rome.
3. Who were the first people to actually observe it?
Gentiles in Rome and Alexandria who had separated themselves from the Hebrew foundation of the faith.
4. Did their way of celebrating resemble any of their old, non-biblical traditions?
Yes. Sunrise services, eggs, rabbits, and fertility themes echo Babylonian and Roman spring rituals—not Scripture.
5. Does Easter mirror any holy day commanded in the Bible?
No. The resurrection of Yeshua happened on Yom HaBikkurim—Firstfruits—during the week of Unleavened Bread, not on a Roman calendar day called “Easter.”



If these answers make you uncomfortable… maybe they should.

We are not called to defend tradition—we are called to follow Truth.

We cannot follow both Babel and the Bible. Choose wisely.

Jeremiah 6:16 – “Stand at the crossroads and look. Ask for the ancient paths…”

5 months ago | [YT] | 1

Paul Christopher

It can be demonstrated Easter’s pagan roots without quoting a single historian—just by asking five questions:
1. Did anyone in the Bible celebrate Easter after Yeshua’s resurrection?
2. When did the first recorded celebration of it occur?
3. Who were the first people to actually observe it?
4. Did their way of celebrating resemble any of their old, non-biblical traditions?
5. Does Easter mirror any holy day commanded in the Scriptures?

If the answer to these five questions is uncomfortable… maybe it should be.

We cannot follow both Babel and the Bible. Choose wisely.

“Not every tradition is innocent. Some were designed to replace the truth.”

5 months ago (edited) | [YT] | 1

Paul Christopher

Amen!

5 months ago | [YT] | 0

Paul Christopher

This is a deeply important and nuanced theological claim, and it deserves a precise, Torah-grounded, Hebrew-based response. Let me respond to this line of reasoning in a way that is comprehensive, clear, and bold, while still acknowledging the desire for truth this individual is expressing.

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Summary of the Claim:

The individual argues that:
1. “Evening” only occurs after light is created (i.e., on Day 1, evening follows light).
2. “Evening” = the transition from light to darkness, not the entire period of night.
3. Therefore, a “day” begins at sunrise, not sunset.
4. Genesis 1 allegedly supports a morning-to-morning day cycle.

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My Response:

1. This view is logically and scripturally flawed. It creates a new calendar that contradicts the Torah itself.

Let’s walk through why this position fails on linguistic, contextual, and theological grounds.

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2. Hebrew Terms Do Not Support Morning-to-Morning Days

The claim says “evening always means when light fades.” That’s simply not true in the Hebrew text.

עֶרֶב (erev) – Evening
• Root: ע־ר־ב, meaning to mix, mingle, intertwine
• It describes the blending of light and darkness, not just the fading of light.
• It also marks the entrance into the new day throughout Torah practice.

Leviticus 23:32 – “From evening to evening, you shall celebrate your Sabbath.”
This is Yehovah’s command, not a poetic expression. The Torah explicitly defines “evening to evening” as the structure of a holy day.

בֹּקֶר (boker) – Morning
• Root idea: to break through – the light “breaks” through darkness.
• It’s a marker of revelation, but not a starting point for the day in the biblical calendar.

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3. The Order in Genesis is Purposeful: Evening Before Morning

Let’s take Genesis 1:5 precisely:

וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם אֶחָד
Vayehi erev, vayehi boker—yom echad.

This does not mean “light, then evening, then morning.”
It is a literary and theological structure Yehovah uses six times in a row to establish the divine rhythm of time:
• Evening marks the transition into the new day
• Morning marks the unfolding revelation of that day
• Both together = one complete day

In Hebrew thinking, a day starts in concealment (evening) and ends in clarity (morning → afternoon). This models both creation and redemption:

“Darkness was over the face of the deep… and Elohim said, Let there be light.”

Creation begins in darkness.
Redemption (Pesach) begins in darkness.
Yeshua’s death and burial began before sunset—and resurrection came after the Sabbath, as the new day began at sundown (Matthew 28:1 says “after the Sabbath, as it began to dawn toward the first day”).

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4. Torah Festivals Are All Counted Evening to Evening

Let’s ask: If his theory were true, then why did Yehovah Himself say:

“From evening to evening you shall keep your Sabbath” (Lev. 23:32)?

If days began in the morning, this instruction would be completely unnecessary and even misleading.

The Feasts (Mo’edim) are based on a sunset-start day:
• Passover lamb is slain at evening (Ex. 12:6 – bein ha’arbayim, “between the evenings”)
• The Feast of Unleavened Bread begins at sundown (Ex. 12:18)
• The Day of Atonement begins “evening to evening” (Lev. 23:32)

These commands are impossible to obey correctly if you begin the day at sunrise.

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5. Theological Implication: Does Error Equal Blasphemy?

Let’s be clear: Getting the day wrong is not blasphemy, unless a person is:
• Deliberately rejecting Yehovah’s instruction
• Mocking or profaning His name in doing so
• Leading others into rebellion, not just into confusion

This person’s reasoning is flawed, but their zeal may be sincere. We must call them back to the authority of the Torah and the Messiah, not to their own logic.

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6. Prophetic Structure: Why Days Begin at Night

Creation → Light out of darkness
Exodus → Freedom begins at midnight
Yeshua → Death before sundown, resurrection after sundown

Paul wrote:

“For God, who said, ‘Let light shine out of darkness,’ has shone in our hearts…” (2 Cor. 4:6)

Darkness before light is not disorder—it is divine order.

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Final Statement (Strong and Clear):

The claim that days begin at sunrise is not supported by Genesis, Leviticus, Torah festivals, Jewish tradition, or Apostolic witness.

It is a modern error based on a misunderstanding of the text’s poetic flow and Hebrew vocabulary.

The biblical day, according to the Word of Yehovah Himself, begins at sundown.

To claim otherwise is to replace Yehovah’s calendar with a man-made one.

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5 months ago | [YT] | 0

Paul Christopher

Psalm 51 — Covenant Amplified Summary

1.
This is not merely a psalm — it is the sound of a king who broke covenant, yet still knew where to run. It is a song entrusted to the chief musician, so others might learn from his collapse. David writes it not in power, but in repentance, after the prophet Nathan exposes his sin with Bathsheba.

2.
This is not the prayer of a man who was caught — but of a man who is being re-formed. The prophet did not kill him. Conviction did. Now, his cry begins.

3.
Be gracious to me, Elohim — not for my merit, but because Your chesed (covenant love) never fails. According to the greatness of Your womb-compassion, erase my rebellion. Not just the act, but the nature beneath it.

4.
Wash me — not once, but over and over. My guilt is not surface-level. Cleanse me where no one else can see.

5.
I know my sins. They stand before me like pillars, silent accusers. I do not deny them. I confess them into Your presence.

6.
It is against You, You alone, that I have sinned. Not because others weren’t affected, but because You are the holy standard. You are righteous when You judge. I have no defense. Only a plea.

7.
I was shaped in iniquity. The fall runs deep — I was born broken. The problem is not just what I did. It’s what I’ve been all along.

8.
Yet You desire truth in the hidden parts — the secret places no one sees. There, You plant wisdom. You want honesty, not performance.

9.
Cleanse me with hyssop — the branch that applies the blood. Let the atonement reach me. If You purge me, I will be cleaner than snow.

10.
Let me hear joy again. Let gladness return to my bones. What You crushed in correction, restore now in comfort.

11.
Hide Your face from my sins. Blot out every act of rebellion. Leave no imprint behind.

12.
Create in me a clean heart, Elohim. Not a repaired heart — a new one. And renew a steadfast spirit — one that doesn’t drift.

13.
Do not cast me away from Your presence. Don’t remove Your Holy Spirit from me — I cannot live without Him.

14.
Restore the joy of Your salvation — let me remember what it means to be Yours. Uphold me with a willing, generous spirit — one that says yes without resistance.

15.
Then I will teach rebels Your ways. Sinners will return to You, because they will see what mercy did in me.

16.
Rescue me from bloodguilt, Elohim of my salvation. And my tongue — once silent in shame — will sing of Your righteousness.

17.
Adonai, open my lips. My mouth has been shut by guilt — but now I will declare Your praise.

18.
You are not seeking mere sacrifices. If that’s what You wanted, I would offer it. But You are after something more holy: the heart.

19.
The sacrifice You accept is a broken spirit. A heart shattered, surrendered, and stripped of pride — You will never despise that.

20.
Do good in Your favor to Zion. Rebuild her walls. Let my personal repentance become national restoration.

21.
Then You will be pleased with righteous sacrifices. Then offerings will rise again — not from religious obligation, but from hearts made whole by mercy. And the altar will blaze again with covenant fire.

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5 months ago | [YT] | 1

Paul Christopher

Isaiah 53 from a unique perspective:

1. Who has perceived the strength of Yehovah’s hand moving through chaos? Who has believed the fire-forged word, the report seeded with life, and secured by covenant? His arm, the weapon of the Head, reached out, yet only the marked-in-heart could see it.

2. He rose up gently, like a vulnerable shoot breaking through dry, lifeless ground. No outward beauty marked Him; His form bore no royal majesty. What we failed to perceive was the Shepherd clothed in meekness.

3. Rejected, cut off from His own house, He walked as a man of sorrows, pressed by pain and fenced in by grief. We turned our faces away; we misjudged Him, and we considered Him worthless.

4. Yet truly, He carried our sicknesses, bore our deepest afflictions, and supported our chaos. While we assumed He was stricken by God, He was in fact lifting our burden and absorbing our punishment.

5. He was pierced through for our rebellion, crushed for our iniquity. The covenant mark was pressed into His flesh so we could receive peace. His wounds became the stripes that healed the broken seed.

6. All of us strayed like sheep, elevating ourselves and abandoning the path. But Yehovah, in covenant mercy, laid the weight of our iniquity upon Him — the Aleph-Tav bore it all.

7. Led like a lamb, He opened not His mouth. His silence was strength. As Rachel stood quiet before her shearers, He stood still — fenced by covenant, governed by the Father’s will.

8. From confinement and injustice He was lifted away, cut off from the land of the living. Who could speak of His generation? He was struck down for the sins of the people, not His own — and the blow was substitutional.

9. Though He had done no violence and no deceit crossed His lips, He was assigned a grave with the wicked. Yet He was honored in death by the rich, sealed with dignity, fulfilling divine appointment.

10. It pleased Yehovah to crush Him — not to destroy, but to press salvation into motion. His soul became the guilt offering, and now He sees His seed, His days are prolonged, and the covenant pleasure of Yehovah flourishes through His hand.

11. Out of His soul’s anguish, He sees the harvest and is satisfied. By His experiential, covenant-rooted knowledge, He justifies the many. As the Righteous Servant, He lifts the chaos of others onto His own shoulders.

12. Therefore, Yehovah grants Him a portion among the great. He divides the inheritance with the strong, for He poured out His soul unto death and was numbered with the guilty. Yet He bore their sin, and even now, He speaks intercession over the transgressors.

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5 months ago | [YT] | 0