By request, I am posting last week's bulletin article.
Get rid of the old yeast that you may be a new batch without yeast—as you really are. For Christ, our Passover lamb, has been sacrificed. Therefore let us keep the Festival, not with the old yeast, the yeast of malice and wickedness, but with bread without yeast, the bread of sincerity and truth. 1 Cor. 5:7-9
One of my friends has an allergy to gluten. As such, she is constantly reading labels and choosing her foods carefully to avoid becoming ill. Last year, I had a student with a severe peanut allergy. If he consumed any food that had even touched peanuts, he could go into anaphylactic shock and even die. As I was reading a label one day on some snacks I was buying for my class, I noticed it said, “Product was made in a plant that also processes peanuts.” Even though there was not a single peanut in the snack, he could still have a reaction from a seemingly “clean” food. I could not risk the possibility that it may have come in contact with the dust of peanuts. If it had, the results could have been catastrophic for that young man. For him, the price of eating a peanut could be death.
In the Scriptures, we are told that the wages of sin is death. Oftentimes, God uses yeast to symbolize sin. God even told His people to prepare the grain offerings without yeast. With yeast, the offering was unacceptable. Without yeast, it was an aroma pleasing to the Lord. During the Feast of Unleavened Bread, the people were commanded to prepare and eat only unleavened bread for seven days in order to commemorate the quick flight out of Egypt. They were told to do this every year so that they would always remember how God had saved them from their bondage to Egypt.
God called His consecrated people to share in the feast. In fact, in 1 Corinthians, Paul connected the Feast of Unleavened Bread to Jesus. He reminded the people that in Christ, they were a new batch without yeast. He told them to keep the Festival with the bread of sincerity and truth. How interesting since Jesus referred to Himself in John 6:35 as the Bread of Life; and in John 6:51 He said, “I am the living bread that came down from heaven.”
All things considered, I decided this year to celebrate the Feast of Unleavened Bread out of reverance for God, who ordained the Feast, and love of the Messiah, who personified the Feast. For seven days, I checked every label on every package to make sure the food I ate had no leavening agents in it. During the seven days, every meal reminded me of God who saved His people out of Egyptian bondage and who saved me from the bondage of sin. At the end of the week, God spoke. He taught me a lesson that humbled me in a mighty way.
You see, my friend checks labels to avoid getting sick; the young man stays away from peanuts so he doesn’t die; I scrutinized everything that week to avoid yeast in order to honor God. Yeast represents sin. Sin leads to death.
As I contemplated the events of the week, the Lord brought to mind a fantastic realization. As closely as I checked those packages for yeast, God wants me to check my life daily for sin. Sure, I avoided yeast, the symbol of sin, but did I avoid sin itself? Do I typically search my heart and scrutinize my actions in an effort to glorify God? The Feast of Unleavened Bread lasts only seven days, but my commitment to become holy just as He is holy is an ongoing process.
The days before Passover and the Feast of Unleavened Bread, Jewish families totally rid their homes of all yeast as God commanded them to do. Traditionally, it is the most thorough house cleaning of the year. The removal of the yeast from the home is a reminder to them and to us to eradicate all traces of sin from our lives. Our bodies are the temple of God. Our bodies are holy; and as God’s redeemed people, there should be no sin in us. “He appeared so that He might take away our sins. And in Him is no sin. No one who lives in Him keeps on sinning.” 1 John 3:5,6.
The lesson I learned from the Feast of Unleavened Bread was to take every thought captive and make it obedient to Messiah, 1 Cor. 10:5; to make the words of my mouth and the meditation of my heart pleasing in God’s sight, Ps. 19:14; and to purify myself just as He is pure, John 3:3.
Jesus is the Unleavened (Sinless) Bread of Heaven…the Bread of sincerity and truth. Anyone who eats of this Bread will not be hungry. Blessed be God who has given us the Bread of Life.
Wednesday, April 29, 2009
Tuesday, April 28, 2009
The Firstborn Son
According to the Scriptures, who is the firstborn son of God? Are you sure? Look at Exodus 4:22-23.
Then say to Pharoah, "This is what the Lord says: Israel is my firstborn son, and I told you, 'Let my son go so that he may worship me.' But you refused to let him go, so I will kill your firstborn son."
Then say to Pharoah, "This is what the Lord says: Israel is my firstborn son, and I told you, 'Let my son go so that he may worship me.' But you refused to let him go, so I will kill your firstborn son."
Saturday, April 25, 2009
The Eve of the Sabbath
The Midrash Rabbah records the following as spoken by Rabbi Thomson. "Consider two wicked men who associated with one another in this world. One of them made repentance before his death, while the other did not make repentance. It was found that the one stands in the company of the righteous, while his fellow stands in the company of the wicked. When the latter saw the former he said, 'Woe is me. Is there then favor shown here? I and he both of us were robbers, both of us were murders together, yet he stands in the company of the righteous, while I stand in the company of the wicked.' The angel said to the man in Gehena, 'You fool, you also had the opportunity of repenting and did not take it.' When he heard this he said to him, 'Permit me to go and repent now.' The angel answered him and said, 'You fool, do you not know that this world is like the Sabbath and the world from which you have just come is like the eve of the Sabbath. If man does not prepare his meal on the eve of the Sabbath, what shall he eat on the Sabbath.'"
And so we see another advantage for the Jew. While we continue to perform any work on any day we choose, the Jew is weekly reminded on the Sabbath that there is a future world where no work is permitted. Therefore, let us perform the works that GOD prepared for us to do while we have opportunity, because the time is coming when no work will be permitted on the Sabbath to which we shall all go after we die.
And so we see another advantage for the Jew. While we continue to perform any work on any day we choose, the Jew is weekly reminded on the Sabbath that there is a future world where no work is permitted. Therefore, let us perform the works that GOD prepared for us to do while we have opportunity, because the time is coming when no work will be permitted on the Sabbath to which we shall all go after we die.
Wednesday, April 22, 2009
A Tale of Two Priests
Adding onto the thoughts of Teresa...
When he came out, he could not speak to them. They realized he had seen a vision in the temple, for he kept making signs to them, but remained unable to speak. (Luke 1:22)
When Zechariah came out of the holy place, the scriptures tell us that "he could not speak to them (the people)". What were the people expecting to hear when he came out and how did they know Zechariah could not speak? We know from Jewish tradition that after the priest had offered the incense, he would recite Aaron's blessing on the people (Num 6:24-26) as Teresa has written. Having waited his entire life for his one chance to offer the incense and blessing, no priest would forsake this opportunity to bless the people. When Zechariah could not perform the blessing, the people immediately knew that something miraculous had occurred in the holy place.
The book of Luke begins with a priest from the line of Aaron unable to offer the blessing on the people. If you read Teresa's blog, you remember how the book of Luke concludes. So it becomes interesting to observe that Luke concludes his book with a Priest appointed by GOD from the order of Melchizedek who is able to bless the people. The superiority of one priesthood over the other is thus demonstrated and the work of GOD's attoning sacrifice complete.
So the question remains, were the disciples looking at the glory of Yeshua's hands as he blessed them or the feet of Yeshua as they suddenly started rising from the earth? What would you have been looking at?
When he came out, he could not speak to them. They realized he had seen a vision in the temple, for he kept making signs to them, but remained unable to speak. (Luke 1:22)
When Zechariah came out of the holy place, the scriptures tell us that "he could not speak to them (the people)". What were the people expecting to hear when he came out and how did they know Zechariah could not speak? We know from Jewish tradition that after the priest had offered the incense, he would recite Aaron's blessing on the people (Num 6:24-26) as Teresa has written. Having waited his entire life for his one chance to offer the incense and blessing, no priest would forsake this opportunity to bless the people. When Zechariah could not perform the blessing, the people immediately knew that something miraculous had occurred in the holy place.
The book of Luke begins with a priest from the line of Aaron unable to offer the blessing on the people. If you read Teresa's blog, you remember how the book of Luke concludes. So it becomes interesting to observe that Luke concludes his book with a Priest appointed by GOD from the order of Melchizedek who is able to bless the people. The superiority of one priesthood over the other is thus demonstrated and the work of GOD's attoning sacrifice complete.
So the question remains, were the disciples looking at the glory of Yeshua's hands as he blessed them or the feet of Yeshua as they suddenly started rising from the earth? What would you have been looking at?
Tuesday, April 21, 2009
The Priest with Scarred Hands
Then Aaron lifted up his hands toward the people and blessed them, and he stepped down after making the sin offering and the burnt offering and the peace offerings. (Lev 9:22)
After completing the prescribed sacrifices, Aaron lifted his hands toward the people and blessed them. The Sages say that he blessed them with the words of the priestly benediction, "The LORD bless you, and keep you: the LORD make His face shine on you, and be gracious to you; the LORD lift up His countenance on you, and give you peace" (Num 6:24-26). One of the names given to this blessing is "the lifting of the hands" because in Temple times to fulfill the commandment, "So they shall invoke My name on the sons of Israel, and I then will bless them" (Num 6:27).
Yeshua indicated His entrance into His own high priesthood in the same way. After His death and resurrection, He led His disciples out onto the Mount of Olives as far as Bethany "And He lifted his hands and blessed them" (Luke 24:50). Just as Aaron concluded his first day officiating by lifting his hands and blessing the people, Messiah concluded his sacrifical mission by lifting His hands and blessing His disciples. By using the term "lifted up His hands," Luke makes it clear that Yeshua blessed them with the priestly benediction of Numbers 6:24-26.
In the Talmud, there is an interesting discussion on the lifting of the hands. The etiquette of the Temple required the congregation to look down when the priest lifted their hands out of respect for the name of God. The Talmud explains that when the priests lifted their hands in the Temple and blessed the people, the glory of God rested upon their hands. The custom was to avert one's eyes from the hands of the priest to avoid being blinded by the glory of God. One who stared at the priest's hands risked losing his eyesight. Because of this, the Sages prohibited a priest with deformities on his hands from performing the priestly benediction, lest the deformities distract the people receiving the blessing, causing them to look at the priest's hands. Therefore, a priest with deformed hands or even discolored hands was discouraged from offering the priestly benediction.
However, when Messiah lifted His hands to bless the disciples with the priestly benediction, the scars left behind by the nails were clearly visible. The scars of Messiah are testimony to the glory of God.
While Yeshua blessed His disciples, "He departed from them and was carried up into heaven" (Luke 24:51).
After completing the prescribed sacrifices, Aaron lifted his hands toward the people and blessed them. The Sages say that he blessed them with the words of the priestly benediction, "The LORD bless you, and keep you: the LORD make His face shine on you, and be gracious to you; the LORD lift up His countenance on you, and give you peace" (Num 6:24-26). One of the names given to this blessing is "the lifting of the hands" because in Temple times to fulfill the commandment, "So they shall invoke My name on the sons of Israel, and I then will bless them" (Num 6:27).
Yeshua indicated His entrance into His own high priesthood in the same way. After His death and resurrection, He led His disciples out onto the Mount of Olives as far as Bethany "And He lifted his hands and blessed them" (Luke 24:50). Just as Aaron concluded his first day officiating by lifting his hands and blessing the people, Messiah concluded his sacrifical mission by lifting His hands and blessing His disciples. By using the term "lifted up His hands," Luke makes it clear that Yeshua blessed them with the priestly benediction of Numbers 6:24-26.
In the Talmud, there is an interesting discussion on the lifting of the hands. The etiquette of the Temple required the congregation to look down when the priest lifted their hands out of respect for the name of God. The Talmud explains that when the priests lifted their hands in the Temple and blessed the people, the glory of God rested upon their hands. The custom was to avert one's eyes from the hands of the priest to avoid being blinded by the glory of God. One who stared at the priest's hands risked losing his eyesight. Because of this, the Sages prohibited a priest with deformities on his hands from performing the priestly benediction, lest the deformities distract the people receiving the blessing, causing them to look at the priest's hands. Therefore, a priest with deformed hands or even discolored hands was discouraged from offering the priestly benediction.
However, when Messiah lifted His hands to bless the disciples with the priestly benediction, the scars left behind by the nails were clearly visible. The scars of Messiah are testimony to the glory of God.
While Yeshua blessed His disciples, "He departed from them and was carried up into heaven" (Luke 24:51).
Saturday, April 18, 2009
A Thousand Generations
I was reading in Dueteronomy today and read in Chapter 7 "he is a faithful God, keeping his covenant of love to a thousand generations of those who love him and keep his commandments" I was wondering if this "thousand generations" could be a possible clue to His return (as I always search for clues of His return).
Well it probably isn't a clue to His return, but the Chumash said something interesting. For those who serve God out of love, God extends His reward for as long as two thousand generations. But for those who serve Him only out of fear the reward is still enormous, but extends for only one thousand generations. Even the wicked deserve reward for their good deeds and God doesn't deprive anyone of what is rightly his. The wicked are rewarded but will not share in the bliss in the World to Come. Instead, God rewards them quickly in this world so they will not survive to enjoy the great reward that awaits the righteous.
I always wondered why the wicked always seemed to get everything they wanted.
Well it probably isn't a clue to His return, but the Chumash said something interesting. For those who serve God out of love, God extends His reward for as long as two thousand generations. But for those who serve Him only out of fear the reward is still enormous, but extends for only one thousand generations. Even the wicked deserve reward for their good deeds and God doesn't deprive anyone of what is rightly his. The wicked are rewarded but will not share in the bliss in the World to Come. Instead, God rewards them quickly in this world so they will not survive to enjoy the great reward that awaits the righteous.
I always wondered why the wicked always seemed to get everything they wanted.
Tuesday, April 14, 2009
Dueteronomy 13
Deut 13:1-5 13:1 If a prophet, or one who foretells by dreams, appears among you and announces to you a miraculous sign or wonder, 2 and if the sign or wonder of which he has spoken takes place, and he says, "Let us follow other gods" (gods you have not known) "and let us worship them," 3 you must not listen to the words of that prophet or dreamer. The LORD your God is testing you to find out whether you love him with all your heart and with all your soul. 4 It is the LORD your God you must follow, and him you must revere. Keep his commands and obey him; serve him and hold fast to him. 5 That prophet or dreamer must be put to death, because he preached rebellion against the LORD your God, who brought you out of Egypt and redeemed you from the land of slavery; he has tried to turn you from the way the LORD your God commanded you to follow. You must purge the evil from among you. NIV
This passage has been used to discredit Yeshua as Messiah, because of how the christian church has portrayed Him. The church has in effect been saying:
Yeshua came and started a new religion.
He came and abolished the Torah of Moses.
He came and we now worship the NT God of grace and not the stern law-giver of the OT.
Beloved, we know that these statements are not true. Yeshua was Jewish right down to his tzi-tzis, He kept and upheld the Torah perfectly, and was God incarnate, thus echad.
Ouch!
This passage has been used to discredit Yeshua as Messiah, because of how the christian church has portrayed Him. The church has in effect been saying:
Yeshua came and started a new religion.
He came and abolished the Torah of Moses.
He came and we now worship the NT God of grace and not the stern law-giver of the OT.
Beloved, we know that these statements are not true. Yeshua was Jewish right down to his tzi-tzis, He kept and upheld the Torah perfectly, and was God incarnate, thus echad.
Ouch!
The Joy of Sukkot
Last October 2008, we built our first sukkah and celebrated the festival of Sukkot. After the solemness and fasting of Yom Kippor comes the joy of Sukkot. As we were breaking our fast, we were making plans for building our sukkah. Yom Kippor reminds us of the price that Yeshua paid as our atoning sacrifice. Sukkot reminds us to look forward to the joy when He comes again we dwell with Him in the Messianic Kingdom.
We had so much fun eating and shaking our lulav. It was a truly joyful time.
We had so much fun eating and shaking our lulav. It was a truly joyful time.
Faith and Works are "Echad"
"But someone will say, "You have faith; I have deeds." Show me your faith without deeds, and I will show you my faith by what I do. You believe that there is one God. Good! Even the demons believe that — and shudder. You foolish man, do you want evidence that faith without deeds is useless (James 2:18-20).
In his argument about the importance of works as an evidence of faith, James introduces a seemingly inconsistent statement in the discussion when he says, "You believe that there is one God." So I was wondering, "What does the unity of God have to do with faith and works." And then it occurred to me….
The word "one" comes from the Hebrew word "echad", which actually means "compound one" not "singular one". The same word is used in scripture for multiple parts that come together to make one.
And there was evening, and there was morning — the first day. (Gen 1:5)
'For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh '? So they are no longer two, but one. (Matt 19:5-6)(Gen 2:24)
The word of the LORD came to me: "Son of man, take a stick of wood and write on it, 'Belonging to Judah and the Israelites associated with him.' Then take another stick of wood, and write on it, 'Ephraim's stick, belonging to Joseph and all the house of Israel associated with him.' Join them together into one stick so that they will become one in your hand. (Ezek 37:15-18) And of course…
Hear, O Israel! The LORD is our God, the LORD is one (echad)! (Deut 6:4)
In all these passages the word "echad" is used for the word "one" that is actually composed of multiple parts. One day contains evening and morning. One flesh is composed of man and woman. One stick results from the sticks of Judah and Ephraim. Father, Son, and Spirit are one LORD.
I think James is telling us that our works and faith should be joined together and become "echad" as God is "echad". So we no longer have to choose between faith and works because they are really one.
Scott
In his argument about the importance of works as an evidence of faith, James introduces a seemingly inconsistent statement in the discussion when he says, "You believe that there is one God." So I was wondering, "What does the unity of God have to do with faith and works." And then it occurred to me….
The word "one" comes from the Hebrew word "echad", which actually means "compound one" not "singular one". The same word is used in scripture for multiple parts that come together to make one.
And there was evening, and there was morning — the first day. (Gen 1:5)
'For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh '? So they are no longer two, but one. (Matt 19:5-6)(Gen 2:24)
The word of the LORD came to me: "Son of man, take a stick of wood and write on it, 'Belonging to Judah and the Israelites associated with him.' Then take another stick of wood, and write on it, 'Ephraim's stick, belonging to Joseph and all the house of Israel associated with him.' Join them together into one stick so that they will become one in your hand. (Ezek 37:15-18) And of course…
Hear, O Israel! The LORD is our God, the LORD is one (echad)! (Deut 6:4)
In all these passages the word "echad" is used for the word "one" that is actually composed of multiple parts. One day contains evening and morning. One flesh is composed of man and woman. One stick results from the sticks of Judah and Ephraim. Father, Son, and Spirit are one LORD.
I think James is telling us that our works and faith should be joined together and become "echad" as God is "echad". So we no longer have to choose between faith and works because they are really one.
Scott
Sunday, April 12, 2009
When was John the Baptist and Jesus Born?
From Rabbi Stan - A couple of points need to be established to understand when Jesus was born.
Point 1 - John the Baptist Conception
Luke 1:5 Johns Father Zechariah from the Priestly Division of Abiah or Avia noted by Rabbi Stan.
So we go to 1 Chronicles 24 and understand the priest served 2 times per year or six months apart. 2nd Division would serve in 2nd week. 3rd Divisions in 3rd week and so on.
All divisions worked in the Pilgrim seasons, Passover, Pentecost, Sukkot, etc all priest served.
So the Priest served in the temple 5 weeks per year. Festival weeks don’t count in the rotation.
1 Chronicles 24 will list the divisions and give the order they served. In verse 10 we find the Abiah or (Avia as Rabbi Stan called it). Zechariah would have served from Shabbat to Shabbat the week before Pentecost. 8 weeks from the first of Nisan. (You come to the week before Pentecost).
So we know approximately when Zechariah has his encounter. He would have been serving in the temple at this time.
Luke 1:8: Says he was chosen by lot to burn the incense which was a once in a lifetime because once you serve your lot is removed.
Luke 1-11: The angel says your prayer is heard and Elizabeth will have a son.
Shavuot comes in the 1st week of the 3rd month. Give Zechariah a week to get back to Hebron so on the 2nd or 3rd week of the 3rd month Elizabeth would have conceived. Normal gestation period of nine months would have put John the Baptist in the 1st Month of Nisan around the 7th to 14th of Nisan which is significant because it is at Passover. So John would have been born on Passover.
Point 2 - Luke 1:35 tell us Jesus conception and Johns conception was six months apart.
(Our Calendar) John conceived in June ish, Jesus conceived in January ish.
So….approximate dates would work out Johns birth in the spring and Jesus birth in the fall.
Point 1 - John the Baptist Conception
Luke 1:5 Johns Father Zechariah from the Priestly Division of Abiah or Avia noted by Rabbi Stan.
So we go to 1 Chronicles 24 and understand the priest served 2 times per year or six months apart. 2nd Division would serve in 2nd week. 3rd Divisions in 3rd week and so on.
All divisions worked in the Pilgrim seasons, Passover, Pentecost, Sukkot, etc all priest served.
So the Priest served in the temple 5 weeks per year. Festival weeks don’t count in the rotation.
1 Chronicles 24 will list the divisions and give the order they served. In verse 10 we find the Abiah or (Avia as Rabbi Stan called it). Zechariah would have served from Shabbat to Shabbat the week before Pentecost. 8 weeks from the first of Nisan. (You come to the week before Pentecost).
So we know approximately when Zechariah has his encounter. He would have been serving in the temple at this time.
Luke 1:8: Says he was chosen by lot to burn the incense which was a once in a lifetime because once you serve your lot is removed.
Luke 1-11: The angel says your prayer is heard and Elizabeth will have a son.
Shavuot comes in the 1st week of the 3rd month. Give Zechariah a week to get back to Hebron so on the 2nd or 3rd week of the 3rd month Elizabeth would have conceived. Normal gestation period of nine months would have put John the Baptist in the 1st Month of Nisan around the 7th to 14th of Nisan which is significant because it is at Passover. So John would have been born on Passover.
Point 2 - Luke 1:35 tell us Jesus conception and Johns conception was six months apart.
(Our Calendar) John conceived in June ish, Jesus conceived in January ish.
So….approximate dates would work out Johns birth in the spring and Jesus birth in the fall.
Saturday, April 11, 2009
Inquire Insistently
In Leviticus 10:16, it says, Moses inquired insistently about the he-goat of the sin-offering.... The sages say that these two words are exactly the halfway point in the Torah. This teaches that the entire Torah revolves around constant inquiry. We must never stop studying and seeking an ever deeper meaning and broader understanding of the Torah.
Friday, April 10, 2009
Preparing to Sow Part 2 of 4
The continuation of ten areas to consider when discussing the work of Yeshua with a Jewish brother...
(8) Avoid Dividing the Bible In Two: My son has recently has taken the very radical step of ripping two pages out of his Bible. This may sound unorthodox, but the pages containing the words "The Old Testament" and "The New Testament" are not inspired and are offensive to the Jewish person because these terms create the impression that the plan of God changed. The plan has not changed; "Jesus Christ is the same yesterday, today, and forever" (Heb 13:8). The Newer Testament is simply the continuation of God’s plan to come down and fellowship with man. God first came down to Adam in the Garden, then to Moses and Israel at Mount Sinai. He came to dwell among men in the wilderness tabernacle and temple in Jerusalem. The LORD then walked among the creation in Jesus, indwells us as the Holy Spirit, and will return one day to set up His Kingdom on the earth.
The text containing Moses, the prophets, and the writings, was the Bible of Jesus, prophesied of His coming, and was sufficient to teach men on the road to Emmaus concerning Jesus (Luke 24:27). The respectful term for the Jewish Bible is "Tanak", which is an acronym for the Law (Torah), the Prophets (Neviim), and the other writings (Ketuvim). This division was recognized by Jesus who said, "Everything must be fulfilled that is written about me in the Law of Moses, the Prophets and the Psalms" (Luke 24:44). The biblical pattern for reaching the Jew remains the same and in that order, Moses, the Prophets, and the Psalms.
The nature of biblical translations, at times, complicates the relationship between the Gentile believer and Jew. The inerrancy of scripture in the original language cannot be disputed among Christians and Jews. For if the original message cannot be preserved by God through the inspired men who wrote, what hope does anyone have? However, when it became necessary for men to translate the Bible into their own language, by nature, these men translated the Bible consistent with their own theology. For example, the JPS (Jewish Publication Society) translated Genesis 1:1-2 and Genesis 6:3 as...
When God began to create heaven and earth – the earth being unformed and void, with darkness over the surface of the deep and a wind from God sweeping over the water.
(Gen 1:1-2, JPS) and
The LORD said, "MY breath shall not abide in man forever, since he too is flesh."
(Gen 6:3, JPS).
Did you notice that in both passages, the word that is translated as "Spirit" in most English versions is translated as "wind" in Genesis 1:2 and "breath" in Genesis 6:3 of the JPS translation. The Hebrew root word used, "ruach" can be translated as "Spirit," "wind," or "breath" depending on the context. So why do the JPS authors choose to use the word "wind" or "breath" instead of "Spirit"? Answer that question and you understand a significant consideration about biblical translations. The theological worldview of the JPS authors does not permit a multiplicity of God in creation, based on, among other passages, Deuteronomy 6:4 called the "Shema", which was spoken by Jesus. "Hear O Israel, the LORD God, the LORD is one" (Mark 12:29).
To say that God, the creator, existed with a separate Spirit of God moving over the waters, is unacceptable in Jewish thought because it introduces the concept of multiple manifestations of God that Christians refer to as "The Trinity". The original word of God remains without error, but, when given the option of multiple translations of a word from the original language, men will choose to translate the word consistent with their theological worldview. The alternative is worse, atheists translating the word of God consistent with their worldview.
The Gentile believers who translated the word of God into English also suffered from the same human frailties. For this reason, it is beneficial to consult various versions and the original language when struggling with a difficult passage. For example, the word "baptism" comes from the Greek word "baptizo," meaning "to immerse". Since immersion was inconsistent with the practices of King James England, the translators chose to invent a new English word "baptism", rather than go against the king, and let the reader decide its meaning. For the most part, translation bias is minor relating to names and places and not matters of salvation, but some have a greater impact on our beliefs and our witness to the Jewish people.
In history, as some men falsely came to assume that the body of Gentile believers had replaced physical Israel, they translated the word of God, not consistent with its original intent, but through the eyes of their own theology. For example, the word "ekklesia," which occurs numerous times in the Greek translation of the Original Testament (Septuagent) and is rendered as "assembly," such as in the "assembly of the Israelites" (Josh 18:1), was translated as a new word "church." In doing so, the translators made a conscious decision to disassociate the body of believers in Jesus from the Jewish nation, ignoring the scripture from Paul that "the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus" (Eph 3:6). The translators did translate "ekklesia" as "assembly" in the Newer Testament, but only when the word referred to "the assembly in the desert" (Acts 7:38), i.e., Israel.
The original language strives for inclusion, not exclusion, and "ekklesia" can even be translated as "Synagogue". The early Christians saw themselves as part of the greater assembly of Israel (Eph 3:6), and included in the "citizenship of Israel and…the covenants of promise" (Eph 2:12). These believers never saw themselves as separate from Israel; otherwise, they would be separate from the promises of a Messiah given Israel. Only the translators know for certain why they selected a different word in each Testament for the same Greek word, but in doing so, they introduced a dividing wall between the church and the assembly of Israel, a dividing wall Jesus died to remove (Eph 2:14).
Another example of translator bias is contained in the book of Acts, where those baptized "devoted themselves to the apostles' teaching and to the fellowship, to the breaking of bread and to prayer" (Acts 2:42). The original Greek word for "prayer" is "proseuche" and is plural, literally meaning "prayers". David Stearns, in the version he authored, translated the word "prayers" in an attempt to capture the original Hebraic nature of the scriptures. Although the addition of a single letter would seem insignificant, it opens the verse up to a more Jewish interpretation. The "prayers" can be seen as a reference to the well known Jewish liturgy of recorded prayers that Jesus drew on when He spoke the "LORD’S prayer" (Matt 6:9-13).
When witnessing to the Jewish person, the believer needs to appreciate that an indictment can be delivered against the English translators who systematically and methodically removed many Hebrew aspects from the Newer Testament scripture to set the church apart as a separate entity from Israel. Even names were changed to protect the innocent. The mother of Jesus became "Mary", like Queen Mary, and not the correct translation of "Mariam", identical to the sister of Moses. In a similar manner, "Yaakov" became "James", coincidentally, the name of the king who authorized the major English translation, but the correct translation is "Jacob".
Whereas English names are selected for their sound or relationship, Jewish names are chosen to reflect the specific calling of God placed on the heart of the parents for the child. The English name "Jesus" has no specific meaning, while the original Hebrew name, "Yeshua", means "the LORD is Salvation". With this understanding, the words of the angel to Joseph now take on a new meaning, "you are to give him the name Yeshua, because he will save his people from their sins " (Matt 1:21). In other words, "Salvation, will save his people from their sins". Some translations, such as that by David Sterns, are attempting to restore the proper names and Hebraic expressions to scripture.
(7) Recognize the Importance of the Oral Law, Rabbinic Tradition, and the Sayings of the Jewish Sages: In the Jewish mind, the words of Moses have the highest priority because Moses spoke with the LORD "face to face" (Ex 33:11). The Prophets wrote based on "visions and dreams" (Num 12:6-8), while the Psalmist are considered to be Godly men reflecting on the attributes of God. Completely off the radar screen of the Christian are other Jewish writings that have similar importance to the Jew. These include the Oral Law (Mishnah) and the Rabbinic commentary on the oral and written law contained in the Babylonian and Jerusalem Talmuds. In simple terms, the Oral Law is seen as the steps to implement the written law, for example, what specifically must a person do to "remember the Sabbath day and keep it holy" (Ex 20:8). In the Jewish mind, the Oral Law is understood to have been given by God to Moses on Mount Sinai, and is therefore inspired. A Christian must not be ignorant of these writings for they can benefit us in understanding the culture of first century Israel and are useful in demonstrating that Jesus was the Messiah.
The Rabbinic writings contain many recorded sayings from the famous rabbis in Jewish history including Hillel, Shammai, and Akiva. The former two lived in the days preceding and during the life of Jesus and many of the questions asked of Jesus in the gospel accounts were attempting to determine, where he stood on the significant rabbinical questions of the day. (In fact as a note of trivia, both were living in the days when Yeshua visited the temple as a boy and one wonders if these two men were included among the "teachers" (Luke 2:46) that Yeshua amazed.) The Talmud provides an important resource to understand the custom and position of rabbinical thinking during the time of Jesus. For example, from the Talmud we know that the often referred to prophecy of the suffering servant in Isaiah chapter 53, was seen as a reference to the Messiah. Because of persecution, Jews in the middle ages began to interpret the suffering servant, not as one man, but as the nation of Israel. This interpretation continues until today, but was not the original position of the sages.
(6) Understand the Significance of the Exodus Story: Ask a Jewish person what "salvation" is, and chances are, he may tell you the Exodus story. The Exodus is God’s ultimate picture of salvation for the Jewish people. The Bible devotes twenty-eight chapters to the one-year of the Exodus story compared with nine chapters in Genesis for the first 2000 years of history through Noah and the flood. The story was frequently referred to in scripture by God (1 Sam 10:18), is retold every year by each family that gathers around the Passover meal, and, in my opinion, foreshadows events to come in the Book of Revelations.
So significant is this event in history, that afterwards, God would fix the Jewish month of the Exodus (Nisan) to be the first month of the religious Jewish calendar year (Ex 12:2). In fact, the feast schedule was established to remember the events that occurred at the time of the Exodus or during the forty years Israel wandered in the wilderness. Because the Exodus is salvation, Moses becomes the ultimate Redeemer of the nation. "Out of Egypt I called my Son" (Matt 2:15) should also be seen as one of the many connections of Jesus to Moses in scripture. The connection is important because Moses prophesied that "God will raise up for you a prophet like me from among your own brothers. You must listen to him." (Deut 18:15).
On the Mount of Transfiguration, God is making a specific reference to this passage when He said, "This is my Son, whom I love; with him I am well pleased. Listen to him!" (Matt 17:5).
In the gospel account of Matthew written to Jewish people, the events of Jesus’ early ministry are arranged to draw a comparison to Moses. Jesus baptism (chapter 3), the forty days He spent in the desert (chapter 4), and the giving of the Sermon on the Mount (chapter 5), can be seen to parallel the experience of Moses passing through the Red Sea, spending forty days in the desert on Mount Sinai with the LORD, and giving the law to the nation of Israel. In picture form, Matthew is telling the reader that JESUS is the second Moses and the Sermon on the Mount becomes the Newer Testament equivalent of Mount Sinai where God gave HIS word to HIS creation. Unlike the original Mount Sinai where the people failed to approach the mountain out of fear, people eagerly climbed the mountain to be with Jesus as He gave the Sermon on the Mount.
Just before the crucifixion, Jesus declared to His disciples, "I have eagerly desired to eat this Passover with you before I suffer. For I tell you, I will not eat it again until it finds fulfillment in the kingdom of God" (Luke 22:15-16). Coming just prior to the cross, the meal became a time of fellowship and encouragement to Jesus. During the meal, Jesus celebrated the greatest story of salvation ever told, before He became the greatest story of salvation ever told.
To be continued...
(8) Avoid Dividing the Bible In Two: My son has recently has taken the very radical step of ripping two pages out of his Bible. This may sound unorthodox, but the pages containing the words "The Old Testament" and "The New Testament" are not inspired and are offensive to the Jewish person because these terms create the impression that the plan of God changed. The plan has not changed; "Jesus Christ is the same yesterday, today, and forever" (Heb 13:8). The Newer Testament is simply the continuation of God’s plan to come down and fellowship with man. God first came down to Adam in the Garden, then to Moses and Israel at Mount Sinai. He came to dwell among men in the wilderness tabernacle and temple in Jerusalem. The LORD then walked among the creation in Jesus, indwells us as the Holy Spirit, and will return one day to set up His Kingdom on the earth.
The text containing Moses, the prophets, and the writings, was the Bible of Jesus, prophesied of His coming, and was sufficient to teach men on the road to Emmaus concerning Jesus (Luke 24:27). The respectful term for the Jewish Bible is "Tanak", which is an acronym for the Law (Torah), the Prophets (Neviim), and the other writings (Ketuvim). This division was recognized by Jesus who said, "Everything must be fulfilled that is written about me in the Law of Moses, the Prophets and the Psalms" (Luke 24:44). The biblical pattern for reaching the Jew remains the same and in that order, Moses, the Prophets, and the Psalms.
The nature of biblical translations, at times, complicates the relationship between the Gentile believer and Jew. The inerrancy of scripture in the original language cannot be disputed among Christians and Jews. For if the original message cannot be preserved by God through the inspired men who wrote, what hope does anyone have? However, when it became necessary for men to translate the Bible into their own language, by nature, these men translated the Bible consistent with their own theology. For example, the JPS (Jewish Publication Society) translated Genesis 1:1-2 and Genesis 6:3 as...
When God began to create heaven and earth – the earth being unformed and void, with darkness over the surface of the deep and a wind from God sweeping over the water.
(Gen 1:1-2, JPS) and
The LORD said, "MY breath shall not abide in man forever, since he too is flesh."
(Gen 6:3, JPS).
Did you notice that in both passages, the word that is translated as "Spirit" in most English versions is translated as "wind" in Genesis 1:2 and "breath" in Genesis 6:3 of the JPS translation. The Hebrew root word used, "ruach" can be translated as "Spirit," "wind," or "breath" depending on the context. So why do the JPS authors choose to use the word "wind" or "breath" instead of "Spirit"? Answer that question and you understand a significant consideration about biblical translations. The theological worldview of the JPS authors does not permit a multiplicity of God in creation, based on, among other passages, Deuteronomy 6:4 called the "Shema", which was spoken by Jesus. "Hear O Israel, the LORD God, the LORD is one" (Mark 12:29).
To say that God, the creator, existed with a separate Spirit of God moving over the waters, is unacceptable in Jewish thought because it introduces the concept of multiple manifestations of God that Christians refer to as "The Trinity". The original word of God remains without error, but, when given the option of multiple translations of a word from the original language, men will choose to translate the word consistent with their theological worldview. The alternative is worse, atheists translating the word of God consistent with their worldview.
The Gentile believers who translated the word of God into English also suffered from the same human frailties. For this reason, it is beneficial to consult various versions and the original language when struggling with a difficult passage. For example, the word "baptism" comes from the Greek word "baptizo," meaning "to immerse". Since immersion was inconsistent with the practices of King James England, the translators chose to invent a new English word "baptism", rather than go against the king, and let the reader decide its meaning. For the most part, translation bias is minor relating to names and places and not matters of salvation, but some have a greater impact on our beliefs and our witness to the Jewish people.
In history, as some men falsely came to assume that the body of Gentile believers had replaced physical Israel, they translated the word of God, not consistent with its original intent, but through the eyes of their own theology. For example, the word "ekklesia," which occurs numerous times in the Greek translation of the Original Testament (Septuagent) and is rendered as "assembly," such as in the "assembly of the Israelites" (Josh 18:1), was translated as a new word "church." In doing so, the translators made a conscious decision to disassociate the body of believers in Jesus from the Jewish nation, ignoring the scripture from Paul that "the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus" (Eph 3:6). The translators did translate "ekklesia" as "assembly" in the Newer Testament, but only when the word referred to "the assembly in the desert" (Acts 7:38), i.e., Israel.
The original language strives for inclusion, not exclusion, and "ekklesia" can even be translated as "Synagogue". The early Christians saw themselves as part of the greater assembly of Israel (Eph 3:6), and included in the "citizenship of Israel and…the covenants of promise" (Eph 2:12). These believers never saw themselves as separate from Israel; otherwise, they would be separate from the promises of a Messiah given Israel. Only the translators know for certain why they selected a different word in each Testament for the same Greek word, but in doing so, they introduced a dividing wall between the church and the assembly of Israel, a dividing wall Jesus died to remove (Eph 2:14).
Another example of translator bias is contained in the book of Acts, where those baptized "devoted themselves to the apostles' teaching and to the fellowship, to the breaking of bread and to prayer" (Acts 2:42). The original Greek word for "prayer" is "proseuche" and is plural, literally meaning "prayers". David Stearns, in the version he authored, translated the word "prayers" in an attempt to capture the original Hebraic nature of the scriptures. Although the addition of a single letter would seem insignificant, it opens the verse up to a more Jewish interpretation. The "prayers" can be seen as a reference to the well known Jewish liturgy of recorded prayers that Jesus drew on when He spoke the "LORD’S prayer" (Matt 6:9-13).
When witnessing to the Jewish person, the believer needs to appreciate that an indictment can be delivered against the English translators who systematically and methodically removed many Hebrew aspects from the Newer Testament scripture to set the church apart as a separate entity from Israel. Even names were changed to protect the innocent. The mother of Jesus became "Mary", like Queen Mary, and not the correct translation of "Mariam", identical to the sister of Moses. In a similar manner, "Yaakov" became "James", coincidentally, the name of the king who authorized the major English translation, but the correct translation is "Jacob".
Whereas English names are selected for their sound or relationship, Jewish names are chosen to reflect the specific calling of God placed on the heart of the parents for the child. The English name "Jesus" has no specific meaning, while the original Hebrew name, "Yeshua", means "the LORD is Salvation". With this understanding, the words of the angel to Joseph now take on a new meaning, "you are to give him the name Yeshua, because he will save his people from their sins " (Matt 1:21). In other words, "Salvation, will save his people from their sins". Some translations, such as that by David Sterns, are attempting to restore the proper names and Hebraic expressions to scripture.
(7) Recognize the Importance of the Oral Law, Rabbinic Tradition, and the Sayings of the Jewish Sages: In the Jewish mind, the words of Moses have the highest priority because Moses spoke with the LORD "face to face" (Ex 33:11). The Prophets wrote based on "visions and dreams" (Num 12:6-8), while the Psalmist are considered to be Godly men reflecting on the attributes of God. Completely off the radar screen of the Christian are other Jewish writings that have similar importance to the Jew. These include the Oral Law (Mishnah) and the Rabbinic commentary on the oral and written law contained in the Babylonian and Jerusalem Talmuds. In simple terms, the Oral Law is seen as the steps to implement the written law, for example, what specifically must a person do to "remember the Sabbath day and keep it holy" (Ex 20:8). In the Jewish mind, the Oral Law is understood to have been given by God to Moses on Mount Sinai, and is therefore inspired. A Christian must not be ignorant of these writings for they can benefit us in understanding the culture of first century Israel and are useful in demonstrating that Jesus was the Messiah.
The Rabbinic writings contain many recorded sayings from the famous rabbis in Jewish history including Hillel, Shammai, and Akiva. The former two lived in the days preceding and during the life of Jesus and many of the questions asked of Jesus in the gospel accounts were attempting to determine, where he stood on the significant rabbinical questions of the day. (In fact as a note of trivia, both were living in the days when Yeshua visited the temple as a boy and one wonders if these two men were included among the "teachers" (Luke 2:46) that Yeshua amazed.) The Talmud provides an important resource to understand the custom and position of rabbinical thinking during the time of Jesus. For example, from the Talmud we know that the often referred to prophecy of the suffering servant in Isaiah chapter 53, was seen as a reference to the Messiah. Because of persecution, Jews in the middle ages began to interpret the suffering servant, not as one man, but as the nation of Israel. This interpretation continues until today, but was not the original position of the sages.
(6) Understand the Significance of the Exodus Story: Ask a Jewish person what "salvation" is, and chances are, he may tell you the Exodus story. The Exodus is God’s ultimate picture of salvation for the Jewish people. The Bible devotes twenty-eight chapters to the one-year of the Exodus story compared with nine chapters in Genesis for the first 2000 years of history through Noah and the flood. The story was frequently referred to in scripture by God (1 Sam 10:18), is retold every year by each family that gathers around the Passover meal, and, in my opinion, foreshadows events to come in the Book of Revelations.
So significant is this event in history, that afterwards, God would fix the Jewish month of the Exodus (Nisan) to be the first month of the religious Jewish calendar year (Ex 12:2). In fact, the feast schedule was established to remember the events that occurred at the time of the Exodus or during the forty years Israel wandered in the wilderness. Because the Exodus is salvation, Moses becomes the ultimate Redeemer of the nation. "Out of Egypt I called my Son" (Matt 2:15) should also be seen as one of the many connections of Jesus to Moses in scripture. The connection is important because Moses prophesied that "God will raise up for you a prophet like me from among your own brothers. You must listen to him." (Deut 18:15).
On the Mount of Transfiguration, God is making a specific reference to this passage when He said, "This is my Son, whom I love; with him I am well pleased. Listen to him!" (Matt 17:5).
In the gospel account of Matthew written to Jewish people, the events of Jesus’ early ministry are arranged to draw a comparison to Moses. Jesus baptism (chapter 3), the forty days He spent in the desert (chapter 4), and the giving of the Sermon on the Mount (chapter 5), can be seen to parallel the experience of Moses passing through the Red Sea, spending forty days in the desert on Mount Sinai with the LORD, and giving the law to the nation of Israel. In picture form, Matthew is telling the reader that JESUS is the second Moses and the Sermon on the Mount becomes the Newer Testament equivalent of Mount Sinai where God gave HIS word to HIS creation. Unlike the original Mount Sinai where the people failed to approach the mountain out of fear, people eagerly climbed the mountain to be with Jesus as He gave the Sermon on the Mount.
Just before the crucifixion, Jesus declared to His disciples, "I have eagerly desired to eat this Passover with you before I suffer. For I tell you, I will not eat it again until it finds fulfillment in the kingdom of God" (Luke 22:15-16). Coming just prior to the cross, the meal became a time of fellowship and encouragement to Jesus. During the meal, Jesus celebrated the greatest story of salvation ever told, before He became the greatest story of salvation ever told.
To be continued...
Thursday, April 9, 2009
The Blessing of Passover
What a blessing to partake of the Passover last night with family. I now understand why Yeshua "earnestly desired to eat this Passover before I suffer" (Luke 22:15). He desired to be encouraged by the greatest story of salvation annually told before He became the greatest story of salvation ever told.
It's early morning (6:45 am) and I am tired from the night before even after sleeping. Yeshua has been up all night, is probably standing before the high priest at this moment according to Matthew. Peter is warming his hands around the fire having denied the LORD twice. The third time awaits just prior to the dawn and the rooster.
The completion of the trial before the Sanhedrin has yet to arrive and Ciaphas is about to speak saying, "He has blasphemed! What further need do we have of witnesses? Behold, you have now hear the blasphemy; What do you think?" They answered and said, "He is deserving of death!" (Matt 26:65-66).
In less than an hour when Peter's denial takes place, the cock will crow, and Yeshua will be off to Pilate. Pilate will hear, send Yeshua to Herod Antipas, and when Yeshua returns, Pilate will rendure final judgment after first offering to free Yeshua. Pilate will then have Yeshua flogged, and lead to the cross. All this will be accomplished in the next 2-3 hours so Yeshua can be on the cross around 9 am this morning.
You know the rest of the story. While I am at work and my children at school, Messiah will be on the cross living out the greatest story of salvation every told.
Shalom, Scott
It's early morning (6:45 am) and I am tired from the night before even after sleeping. Yeshua has been up all night, is probably standing before the high priest at this moment according to Matthew. Peter is warming his hands around the fire having denied the LORD twice. The third time awaits just prior to the dawn and the rooster.
The completion of the trial before the Sanhedrin has yet to arrive and Ciaphas is about to speak saying, "He has blasphemed! What further need do we have of witnesses? Behold, you have now hear the blasphemy; What do you think?" They answered and said, "He is deserving of death!" (Matt 26:65-66).
In less than an hour when Peter's denial takes place, the cock will crow, and Yeshua will be off to Pilate. Pilate will hear, send Yeshua to Herod Antipas, and when Yeshua returns, Pilate will rendure final judgment after first offering to free Yeshua. Pilate will then have Yeshua flogged, and lead to the cross. All this will be accomplished in the next 2-3 hours so Yeshua can be on the cross around 9 am this morning.
You know the rest of the story. While I am at work and my children at school, Messiah will be on the cross living out the greatest story of salvation every told.
Shalom, Scott
Tuesday, April 7, 2009
Preparing to Sow - Part 1 of 4
I have a friend who has a friend that is Jewish and he asked me to write a single page containing arguments to a Jewish person why Yeshua is the Messiah. (This is in reference to our discussion the other night at Cracker Barrel.) Although I could never approach the arguments of a scholar who has been praying and working on the task for many years or keep the discussion to a single page, I told Teresa I thought I could gain bonus points because I also periodically run into the person in quesiton. She disagrees, but that's how it goes some times. I have broken the approach into two parts: Preparing to Sow and Sowing the Seed. The first part is further subdivided into four parts, because the document is simply too long for one blog. I will post future parts about every 3-5 days. Here goes...
Preparing to Sow
"A student is not above his teacher, nor a servant above his master. It is enough for the student to be like his teacher, and the servant like his master.”
(Matt 10:24-25)
Contained in the words of Jesus is one of the most important insights into why Jews do not readily accept Jesus as Messiah (the Anointed One, Christ in Greek). Absent the physical presence of Jesus on the earth, the character and teaching of Jesus must be determined from the actions of His disciples. Consistent with Jewish rabbinical teaching, “it is enough for the student to be like his teacher.” The life of the Christian is the greatest testimony of Jesus to the Jewish person and actions that demonstrate the true character of Jesus have a greater effect than any spoken word.
Before we can sow any seed, we must first prepare the soil to receive the seed. In order to prepare the soil, we must learn to become farmers. For this reason, I have composed my top ten list of considerations the average Christian must appreciate to effectively witness to the Jewish person.
(10) Understand the Cultural Difference Between the Jew and Greek: Few people I know appreciate the significant difference between Jewish culture and America culture. While American thinking largely derives from classical Greek or Western thought, the Hebrew society is largely based on Jewish or Eastern thought, a distinction recognized in scripture…
Jews demand miraculous signs and Greeks look for wisdom, but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles, but to those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God. For the foolishness of God is wiser than man's wisdom, and the weakness of God is stronger than man's strength.
(1 Cor 1:22-25)
Eastern thinking tends to follow a “both/and” (parallel) model, on the one hand this and on the other hand that. Western thinking tends to be an “either/or” (series) model, either this or that, but not this and that. For example, is salvation based on faith or works? The Western mind only entertains one solution and concludes that salvation is based on faith alone. Eastern thinking permits two, seemingly exclusive, concepts to be held simultaneously, such as faith and works. James, writing to “the twelve tribes scattered among the nations” (James 1:1), was perfectly consistent with Jewish thought when he said, “a person is justified by what he does and not by faith alone” (James 2:24). Believers, raised in Western society, have difficulty reconciling the book of James with other epistles in the text because the audience of the book is Jewish believers in Jesus and not Greek believers.
Greek linear thinking is very effective for the study of math and logic, but demands a resolution (an answer) for all questions or conflict results. Jews accept the concept of open-ended issues and are not perplexed by unresolved questions, especially when related to matters about God. For example, Greeks believe you can not be perfect because they need a conclusion, while Jews find it acceptable to be on a path leading to perfection… “forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus.” (Phil 3:13-14).
Modern Greek thinking often relies on the “scientific method” to state proposition and expected conclusion. Knowledge is sought with the ultimate goal of achieving “wisdom” (1 Cor 1:22). God is a concept expressed in intellectual, but abstract terms such as holy, merciful, loving and just. While in the Jewish mind, truth and wisdom are accepted as givens from God, with value placed on the personal experience, “signs” (1 Cor 1:22). The Jewish mind understands and communicates in concrete and highly visual terms. God is the Shepherd, the Father, the Savior, and the King. The LORD told Abram, “Do not be afraid, Abram. I am your shield, your very great reward." (Gen 15:1). If Abram had been Greek, the LORD would have said, “I am your protector and provider.”
Western thinking focuses on the head (knowledge) as the way to reach a person’s heart (emotions), while Eastern thinking focuses on the heart to reach the head. In the words of Abraham Joshua Heschel (Our Father Abraham), “Greeks study in order to comprehend; the Hebrews study in order to revere.” Accepting Jesus becomes an intellectual decision to the Greek mind, while the Jewish heart seeks the passion necessary to transform a person’s life into the pattern of Jesus. As a result, discipleship in America is too often seen as the memorization of creeds and doctrine, but not the radical form of biblical discipleship required to transform our lives into the image of Christ. No Jewish person will be convinced of the reality of Jesus if he does not see a corresponding passion in the one who professes to know Jesus.
Greeks like to “partake” of their religion, while Jews want to be immersed in their beliefs. This can be seen in the example of Christian baptism, which originates from the Jewish practice of mikveh. While Jewish mikveh requires total immersion, many Christian assemblies practice sprinkling. If the goal of discipleship is to become like the “teacher” (Matt 10:25), simply learning about Jesus is insufficient to qualify as discipleship in the Jewish mind, for knowledge absent action is seen as meaningless. As some have correctly observed, many Christians want to gather at the cross, but few want to take up the cross.
The Western mind is primarily concerned with the end of an endeavor or the destination, retirement for the average American and heaven for the Christian. Success or failure is based solely on achieving the desired end result. As the popular church song goes, “this world is not my home, I am just passing through…” If the end result cannot be achieved, such as complete biblical knowledge or perfection in our daily walk, the Western mindset tends to limit the effort devoted to the endeavor or chooses to delegate it to a “paid professional”. “Do not start what you cannot finish” is the understood mantra. The Eastern mind values and rejoices in the journey, sees struggle as the opportunity for growth, and praises GOD for each new insight along the path. The often spoken toast is “l’chaim”, “to life”, which is reflected in the words of Jesus, “I have come that they may have life, and have it to the full” (John 10:10). The Jewish perspective dwells little on the afterlife, but trusts in the hand of GOD who will judge righteously (2 Tim 4:8) and faithfully.
Greek thinking tends to compartmentalize a person’s life. I can act and treat people one way at work, a different way at home, and a third way at church. Jewish though allows for no such distinction. “Whatever you do, whether in word or deed, do it all in the name of the LORD Jesus, giving thanks to God the Father through Him” (Col 3:17). Further, Jewish action is taken with a focus on the long-term benefit for future descendants. When Abraham was old, he planted a tamrisk tree to benefit his grandchildren since the tree takes 70-80 years to grow. Greek thinking directs a person to expend energy for what will achieve the greatest benefit to self in the near term. Greek thinking seeks individual achievement above the collective good, exhorts an individual to “be your own man”, and rewards the individual achievement. Consider this, there are no teams in the Pro Football Hall of Fame, only individual players. Jewish thought sees the greatest achievement as that which benefits the family and the community.
In Jewish tradition, people place rocks on tombstones of close relatives or friends, as depicted in the movie Schindler’s List, to say, “I will continue to build on the good work you accomplished”. The individual is always identified with the collective community because salvation came to the nation, not the individual at Mount Sinai. Common salvation is expressed in the words “Our Father” (Matt 6:9) and “Forgive us our debts” (Matt 6:12). The expression “my Father” (Matt 7:21), which was spoken numerous times by Jesus, would have been seen as a radical and even insulting departure from Jewish thought because it placed Jesus in a unique position relative to every other Jew. Of course, He was unique.
Finally, the Greek is concern about the “meaning of life”, while the Jew is focused on the “purpose of life”. Rick Warren had the right perspective when he authored The Purpose Driven Life. Understanding the “meaning of life” provides no catalyst for action, while understanding the “purpose of life” provides motivation to fulfill the calling of God in each believer’s life.
(9) Place the Jew First in Salvation: A Christian will have no success in approaching a Jewish brother apart from the humility that recognizes the faithfulness of Abraham as necessary to open the door for the promised Redeemer to be given to mankind (Gen 18:18). Without Abraham and the Jewish people, the promise of a Redeemer could not have been fulfilled. For this reason, the Jew has always been placed in scripture at the forefront. Salvation both came from the Jews (John 4:22) and the continuing commandment for the spread of the gospel is directed to be “first for the Jew, then for the Gentile” (Rom 1:16). This commandment was never revoked, yet how many evangelistic efforts proceed with this priority in mind?
The historical attitude of the Christian toward the Jewish person is properly rebuked by Paul to the church in Rome, “consider this: You do not support the root, but the root supports you” (Rom 11:18). Scripture is clear, salvation comes from the process of adoption “as his sons through Jesus Christ” (Eph 1:5) into, not separate from, the covenants given to Jewish nation (Eph 2:12-13). In the words of Paul, Gentiles “have been grafted in among the others and now share in the nourishing sap from the olive root” (Rom 11:17).
Too often, in pride and ignorance, the Gentile believer forgets that the Jewish non-believer remains to this day, “loved on account of the patriarchs” (Rom 11:28). “I ask then: Did God reject his people? By no means!” (Rom 11:1). “Again I ask: Did they stumble so as to fall beyond recovery? Not at all!” (Rom 11:11). The rejection of Jesus as Messiah by the Jewish nation was part of God’s plan (Rom 11:25) and does not negate the promises made by God, “for God's gifts and his call are irrevocable” (Rom 11:29) or the future role of the Jewish people in God’s plan.
This is what the LORD Almighty says: "In those days ten men from all languages and nations will take firm hold of one Jew by the hem of his robe and say, 'Let us go with you, because we have heard that God is with you.'" (Zech 8:23)
Since “Immanuel” means “God with us” (Matt 1:23), the passage from Zechariah could be translated, “Let us go with you because we have heard Immanuel”. In other words, the passage looks forward to a future time when the worship of the Jewish nation is turned toward Jesus.
God in His infinite wisdom made me a Gentile, maybe for the same reason he made me a man, I did not have the toughness to be made any other way. But if I could have chosen, might I not have chosen to be a Jew because they had the blessing of being “entrusted with the very words of God” (Rom 3:2) and “if their transgression means riches for the world, and their loss means riches for the Gentiles, how much greater riches will their fullness bring!” (Rom 11:12).
To be continued...
Preparing to Sow
"A student is not above his teacher, nor a servant above his master. It is enough for the student to be like his teacher, and the servant like his master.”
(Matt 10:24-25)
Contained in the words of Jesus is one of the most important insights into why Jews do not readily accept Jesus as Messiah (the Anointed One, Christ in Greek). Absent the physical presence of Jesus on the earth, the character and teaching of Jesus must be determined from the actions of His disciples. Consistent with Jewish rabbinical teaching, “it is enough for the student to be like his teacher.” The life of the Christian is the greatest testimony of Jesus to the Jewish person and actions that demonstrate the true character of Jesus have a greater effect than any spoken word.
Before we can sow any seed, we must first prepare the soil to receive the seed. In order to prepare the soil, we must learn to become farmers. For this reason, I have composed my top ten list of considerations the average Christian must appreciate to effectively witness to the Jewish person.
(10) Understand the Cultural Difference Between the Jew and Greek: Few people I know appreciate the significant difference between Jewish culture and America culture. While American thinking largely derives from classical Greek or Western thought, the Hebrew society is largely based on Jewish or Eastern thought, a distinction recognized in scripture…
Jews demand miraculous signs and Greeks look for wisdom, but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles, but to those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God. For the foolishness of God is wiser than man's wisdom, and the weakness of God is stronger than man's strength.
(1 Cor 1:22-25)
Eastern thinking tends to follow a “both/and” (parallel) model, on the one hand this and on the other hand that. Western thinking tends to be an “either/or” (series) model, either this or that, but not this and that. For example, is salvation based on faith or works? The Western mind only entertains one solution and concludes that salvation is based on faith alone. Eastern thinking permits two, seemingly exclusive, concepts to be held simultaneously, such as faith and works. James, writing to “the twelve tribes scattered among the nations” (James 1:1), was perfectly consistent with Jewish thought when he said, “a person is justified by what he does and not by faith alone” (James 2:24). Believers, raised in Western society, have difficulty reconciling the book of James with other epistles in the text because the audience of the book is Jewish believers in Jesus and not Greek believers.
Greek linear thinking is very effective for the study of math and logic, but demands a resolution (an answer) for all questions or conflict results. Jews accept the concept of open-ended issues and are not perplexed by unresolved questions, especially when related to matters about God. For example, Greeks believe you can not be perfect because they need a conclusion, while Jews find it acceptable to be on a path leading to perfection… “forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus.” (Phil 3:13-14).
Modern Greek thinking often relies on the “scientific method” to state proposition and expected conclusion. Knowledge is sought with the ultimate goal of achieving “wisdom” (1 Cor 1:22). God is a concept expressed in intellectual, but abstract terms such as holy, merciful, loving and just. While in the Jewish mind, truth and wisdom are accepted as givens from God, with value placed on the personal experience, “signs” (1 Cor 1:22). The Jewish mind understands and communicates in concrete and highly visual terms. God is the Shepherd, the Father, the Savior, and the King. The LORD told Abram, “Do not be afraid, Abram. I am your shield, your very great reward." (Gen 15:1). If Abram had been Greek, the LORD would have said, “I am your protector and provider.”
Western thinking focuses on the head (knowledge) as the way to reach a person’s heart (emotions), while Eastern thinking focuses on the heart to reach the head. In the words of Abraham Joshua Heschel (Our Father Abraham), “Greeks study in order to comprehend; the Hebrews study in order to revere.” Accepting Jesus becomes an intellectual decision to the Greek mind, while the Jewish heart seeks the passion necessary to transform a person’s life into the pattern of Jesus. As a result, discipleship in America is too often seen as the memorization of creeds and doctrine, but not the radical form of biblical discipleship required to transform our lives into the image of Christ. No Jewish person will be convinced of the reality of Jesus if he does not see a corresponding passion in the one who professes to know Jesus.
Greeks like to “partake” of their religion, while Jews want to be immersed in their beliefs. This can be seen in the example of Christian baptism, which originates from the Jewish practice of mikveh. While Jewish mikveh requires total immersion, many Christian assemblies practice sprinkling. If the goal of discipleship is to become like the “teacher” (Matt 10:25), simply learning about Jesus is insufficient to qualify as discipleship in the Jewish mind, for knowledge absent action is seen as meaningless. As some have correctly observed, many Christians want to gather at the cross, but few want to take up the cross.
The Western mind is primarily concerned with the end of an endeavor or the destination, retirement for the average American and heaven for the Christian. Success or failure is based solely on achieving the desired end result. As the popular church song goes, “this world is not my home, I am just passing through…” If the end result cannot be achieved, such as complete biblical knowledge or perfection in our daily walk, the Western mindset tends to limit the effort devoted to the endeavor or chooses to delegate it to a “paid professional”. “Do not start what you cannot finish” is the understood mantra. The Eastern mind values and rejoices in the journey, sees struggle as the opportunity for growth, and praises GOD for each new insight along the path. The often spoken toast is “l’chaim”, “to life”, which is reflected in the words of Jesus, “I have come that they may have life, and have it to the full” (John 10:10). The Jewish perspective dwells little on the afterlife, but trusts in the hand of GOD who will judge righteously (2 Tim 4:8) and faithfully.
Greek thinking tends to compartmentalize a person’s life. I can act and treat people one way at work, a different way at home, and a third way at church. Jewish though allows for no such distinction. “Whatever you do, whether in word or deed, do it all in the name of the LORD Jesus, giving thanks to God the Father through Him” (Col 3:17). Further, Jewish action is taken with a focus on the long-term benefit for future descendants. When Abraham was old, he planted a tamrisk tree to benefit his grandchildren since the tree takes 70-80 years to grow. Greek thinking directs a person to expend energy for what will achieve the greatest benefit to self in the near term. Greek thinking seeks individual achievement above the collective good, exhorts an individual to “be your own man”, and rewards the individual achievement. Consider this, there are no teams in the Pro Football Hall of Fame, only individual players. Jewish thought sees the greatest achievement as that which benefits the family and the community.
In Jewish tradition, people place rocks on tombstones of close relatives or friends, as depicted in the movie Schindler’s List, to say, “I will continue to build on the good work you accomplished”. The individual is always identified with the collective community because salvation came to the nation, not the individual at Mount Sinai. Common salvation is expressed in the words “Our Father” (Matt 6:9) and “Forgive us our debts” (Matt 6:12). The expression “my Father” (Matt 7:21), which was spoken numerous times by Jesus, would have been seen as a radical and even insulting departure from Jewish thought because it placed Jesus in a unique position relative to every other Jew. Of course, He was unique.
Finally, the Greek is concern about the “meaning of life”, while the Jew is focused on the “purpose of life”. Rick Warren had the right perspective when he authored The Purpose Driven Life. Understanding the “meaning of life” provides no catalyst for action, while understanding the “purpose of life” provides motivation to fulfill the calling of God in each believer’s life.
(9) Place the Jew First in Salvation: A Christian will have no success in approaching a Jewish brother apart from the humility that recognizes the faithfulness of Abraham as necessary to open the door for the promised Redeemer to be given to mankind (Gen 18:18). Without Abraham and the Jewish people, the promise of a Redeemer could not have been fulfilled. For this reason, the Jew has always been placed in scripture at the forefront. Salvation both came from the Jews (John 4:22) and the continuing commandment for the spread of the gospel is directed to be “first for the Jew, then for the Gentile” (Rom 1:16). This commandment was never revoked, yet how many evangelistic efforts proceed with this priority in mind?
The historical attitude of the Christian toward the Jewish person is properly rebuked by Paul to the church in Rome, “consider this: You do not support the root, but the root supports you” (Rom 11:18). Scripture is clear, salvation comes from the process of adoption “as his sons through Jesus Christ” (Eph 1:5) into, not separate from, the covenants given to Jewish nation (Eph 2:12-13). In the words of Paul, Gentiles “have been grafted in among the others and now share in the nourishing sap from the olive root” (Rom 11:17).
Too often, in pride and ignorance, the Gentile believer forgets that the Jewish non-believer remains to this day, “loved on account of the patriarchs” (Rom 11:28). “I ask then: Did God reject his people? By no means!” (Rom 11:1). “Again I ask: Did they stumble so as to fall beyond recovery? Not at all!” (Rom 11:11). The rejection of Jesus as Messiah by the Jewish nation was part of God’s plan (Rom 11:25) and does not negate the promises made by God, “for God's gifts and his call are irrevocable” (Rom 11:29) or the future role of the Jewish people in God’s plan.
This is what the LORD Almighty says: "In those days ten men from all languages and nations will take firm hold of one Jew by the hem of his robe and say, 'Let us go with you, because we have heard that God is with you.'" (Zech 8:23)
Since “Immanuel” means “God with us” (Matt 1:23), the passage from Zechariah could be translated, “Let us go with you because we have heard Immanuel”. In other words, the passage looks forward to a future time when the worship of the Jewish nation is turned toward Jesus.
God in His infinite wisdom made me a Gentile, maybe for the same reason he made me a man, I did not have the toughness to be made any other way. But if I could have chosen, might I not have chosen to be a Jew because they had the blessing of being “entrusted with the very words of God” (Rom 3:2) and “if their transgression means riches for the world, and their loss means riches for the Gentiles, how much greater riches will their fullness bring!” (Rom 11:12).
To be continued...
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