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The Season of Thanksgiving – Part 4

Author Stephen Pidgeon - Monday, December 1, 2014


The evidence of things not seen

Ivriym (Hebrews) 11:1

Now faith is the substance of things hoped for, the evidence of things not seen.

It is time to discuss those things not seen, and what constitutes the evidence thereof.  It is one of the great ironies that the most important things are those that are not seen.

Yahuchanon (John) 20:29(b)

Blessed are they that have not seen, and yet have believed.

Thomas’s doubt is of such great instruction, for he will not believe until he has seen and until he has touched.  His belief requires sensory data at the perceptual level to register and valid.  So we journey into the realm of epistemology – the study of the nature of thought – for just a moment, and for the benefit of the non-believers and those whose soul remains as a nefesh – unborn in the second womb – whose belief is predicated upon sensory and perceptual data.

The mind works in methodical ways.  We begin with the input of sensory data to the brain – touch, smell, taste, see, and hear.  These senses provide the brain with sensation, which on its own has little information, yet all that is needed for the mind to begin to understand reality, for the sensations when recognized – cognized again – are then perceived, and perception is the beginning of identification which assigns a word to the perception that such perception might become a concept – a wholly independent intellectual construct that can be considered without benefit of sensory input or perceptual data.

Conceptions, from an epistemological view, is the methodology that allows us to consider the evidence of things unseen, because without conceptualization, we depend wholly on sensory data and perceptual information – the stimulus we have before us at this particular time.  Memory is completely discounted, as is imagination.

An example of evidence unseen includes your own great grandfather.  Your life is evidence of things unseen (assuming of course that your great grandfather has already passed), as you simply could not exist without your great grandfather having existed first.  This claim is a claim that is  based in empiricism; i.e., the practice of relying on observation and experiment to make determinations as to the validity of a proposition.

Conceptualization is the core of what it means to be human.  It is the ability to convey concepts in language that distinguishes man from the beasts of the earth – for we are capable of understanding the Word.  The mere existence of language is evidence of things unseen, for the implications of just speaking are enormous.

Language is capable of conveying concepts from one person to another by means of guttural and lingual noises, the capturing of a schwa between a lingual explosion and a finishing sibilance. Yet, with deliberate and proper presentation, other human beings are capable of comprehending that which is being communicated.

Therefore, the use of language gives evidence of innate understanding, knowledge and wisdom on behalf of both the speaker and the hearer.  Your reading this particular blog is also evidence of things unseen, as your eyes are merely viewing an array of darkened pixels over a white background displayed on a screen – yet your conceptualization is being processed even as you read these words.

Which has the greater reality then, the blackened pixels on the screen, or the information conveyed therewith?

In the human body, there are few things more complex than the process that results in blood clotting to seal a wound.  In theology, there are few concepts more complex than the idea of propitiation.

Now, in the Greek, the words interpreted as propitiation are ιλαστηριον hilasterion (Strong’s 2435) which means an atoning victim, or (specially) the lid of the Ark (in the Temple); i.e., the mercy seat (Romayim 3:25), or propitiation, and its root, ιλαμος hilasmos (Strong’s 2434), meaning atonement, i.e. (concretely) an expiator: propitiation (Yahuchanon Rishon 1:22; 4:10).

Propitiation means, does it not, YAH acting on the mercy seat as an atoning victim!

Shemot (Exodus) 25:21-22

And you shall put the mercy seat above upon the Ark; and in the Ark you shall put the Testimony that I shall give you. 22 And there I will meet with you, and I will commune with you from above the mercy seat, from between the two Keruviym which are upon the Ark of the Testimony, את (eth) of all things which I will give you in commandment unto the children of Yisra’el.

When I consider some of these Scriptures, I still hear the voice of YAH calling to me as a Leviyim.  So the blood of my forefathers from Aseph through the diaspora of the ages to the present speaks to me about the capture of the Leviyim as a firstborn offering for the house of Yisra’el in the temple of YAH for all time. Baroch Shemo, ADONAI, YAHUAH ELOHAI, EL b’aviym, al ha’qadosh echad Yisra’el!

Vayiqra (Leviticus) 16:15

Then shall he kill the goat of the sin offering, that is for the people, and bring his blood within the vail, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy seat, and before the mercy seat:

The communion of YAHUAH is such that the blood of MASHIACH would then be sprinkled on an eternal mercy seat, the eternal propitiation.

Romayim (Romans) 3:19-25

Now we know that what things soever the Torah says, it says to them who are of the Torah: that every mouth may be stopped, and all the world may become guilty before ELOHIYM. 20 Therefore by the deeds of the Torah there shall no flesh be made holy in his sight: for by the Torah is the knowledge of sin. 21 But now the holiness of ELOHIYM without the Torah is manifested, being witnessed by the Torah and the prophets; 22 Even the holiness of ELOHIYM which is by faith of YAHUSHA HAMASHIACH unto all and upon all them that believe: for there is no difference: 23 For all have sinned, and come short of the glory of ELOHIYM; 24 Being made holy freely by his grace through the redemption that is in YAHUSHA HAMASHIACH: 25 Whom ELOHIYM has set forth to be a propitiation through faith in his blood, to declare his holiness for the remission of sins that are past, through the forbearance of ELOHIYM;

The intent, the grace, and the mercy of YAHUAH ELOHIYM is such that the sprinkling of blood on the mercy seat as the ultimate redemption in YAHUSHA HAMASHIACH was intended by YAHUAH at the very beginning (bere’shiyth) and demonstrated with the giving of the Torah to Mosheh, the giving of the Menorah and the Ark of the Covenant, and the appointment of the Leviyim.

Do we have empirical evidence of this propitiation?

Chizayon (Revelation) 7:9-10

After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; 10 And cried with a loud voice, saying, Salvation to our ELOHIYM which sits upon the throne, and unto the Lamb.

Amein, amein.

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