I am constantly amazed at the various depictions of Jesus in popular and religious culture. It seems there is a “Jesus” for every ethnic group and every activist organization on the planet. I’ve seen depictions of Jesus that portray him in every shape, form and fashion. I’ve seen a European Jesus, an African Jesus, an Oriental Jesus, a Zoroastrian Jesus, a Catholic Jesus, a hippy Jesus and even a dinosaur-cuddling Jesus. It seems everyone has a desire to in some way identify with this man named Jesus.

The fact is, Jesus has been a focus of fascination for people across the globe since he physically walked the face of this earth two millennia ago. He is an historical figure which one cannot merely ignore. Christian artist Charlie Peacock wrote a song about the global popularity of the person of Jesus. It’s called “One Man Gets Around.” Here are the lyrics:

They know of You in Hong Kong, they know in Baton Rouge
They know in Carolina, they know in Kathmandu
They know of You in Baltimore, they know in Germany
They even know of You in Nashville, Tennessee

It’s amazing, so amazing, it’s amazing how one man gets around
It’s amazing, so amazing, it’s amazing how one man gets around

They know of You in Cape-town, they know in Amsterdam
They know of You in Mexico, they know in Vietnam
They know of You in Hollywood, though that’s up for debate
They know of You in what was Russia, pick a Baltic State

You can’t pick up a newspaper without
Reading a story of somebody somewhere
Saying they caught sight of Elvis or witnessed a tear fall
From the eye of a statuette of the Virgin Mary
(Hey now) What’s your deal you don’t seem to care how people feel
Forget about dignity, you could get a spot on MTV
If you only knew how bad people want to get a look at you
The multitudes are waiting, waiting on pins and needles
For the one more famous than the Beatles

It is true. Even the religious leaders of non-Christian religions have an affinity with Jesus. In the last few decades, there have been an increasing number of Jewish scholars and authors who have taken up with Jesus. Orthodox Jewish scholar David Flusser devoted some sixty years of his life to studying Jesus. Jewish author & Dead Sea Scrolls translator Geza Vermes has had a fixation on Jesus for nearly four decades as well, publishing more than a dozen books on him. More recently, other Jewish scholars such as Mark Nanos and Amy Jill Levine, have added to the discussion. Even more recently, television show host, author, and rabbi Shmuley Boteach has published a book entitled, Kosher Jesus, which has caused quite a stir in the Jewish community.

Leaders of other religions follow suit. Mahatma Ghandi is quoted as saying that he liked Jesus and his teachings. In fact, he frequently quoted him and referenced his parables. Ghandi was attracted to Christianity at an early age, and even considered becoming a Christian. It all fell through, however, when a representative of Jesus, a “Christian,” put a bad taste in his mouth that he would never forget.

During India’s struggle for independence from British rule, a man named Mahatma Ghandi, The Mahatma, as he was known, (Mahatma, means “great soul”) pioneered the use of active, but non-violent resistance as a means of achieving his goal of freeing India.

It was well known that in his struggle for independence, Ghandi often quoted Jesus’ sayings and parables from the Gospels, and was especially fond of the passage in Matthew’s gospel that we call “The Sermon on the Mount.” Yet, he was not a Christian and steadfastly rejected any suggestion that he become a Christian.

That fact intrigued a Methodist missionary in India named E. Stanley Jones. He met with Ghandi on one occasion and asked Him, “Mr. Ghandi, though you quote the words of Christ often, why is that you appear to so adamantly reject becoming his follower?”

Ghandi replied, “Oh, I don’t reject your Christ. I love your Christ. It’s just that so many of you Christians are so unlike your Christ.”

Ghandi’s rejection of Christianity grew out of an incident that happened when he was a young man. During his years studying law in Britain, he had become attracted to the Christian faith, had studied the Bible and the teachings of Jesus, and was seriously exploring becoming a Christian.

One Sunday, in South Africa where he had gone to practice law after getting his degree, he decided to attend a church service.

As he came up the steps of the large church where he intended to go, a white South African elder of the church barred his way at the door.

“Where do you think you’re going, kaffir?” the man asked Ghandi in a belligerent tone of voice.

Ghandi replied, “I’d like to attend worship here.”

The church elder snarled at Him, “There’s no room for Kaffirs in this church. Get out of here or I’ll have my assistants throw you down the steps.”

From that moment, Ghandi said, he decided to adopt what good he found in Christianity, but would never again consider becoming a Christian if it meant being part of the church. [1. Jones, E. Stanley, (1925). The Christ of the Indian Road. Abingdon Press, 72-73.]

Ghandi appreciated and admired Christ, and even considered following him. However, a single mis-representative of Jesus destroyed his opportunity of ever becoming a believer. Ghandi had a high regard for Jesus, but like many others he was not fond of Christians. Because, according to him, Christians are not anything Jesus.

There is hardly a Sunday that goes by where a teacher or preacher doesn’t make the claim that people can’t stand for Christians to talk about Jesus. “Everything is good, until you bring up Jesus.” Is it really because of Jesus? Or is it because the only time they hear about Jesus is in the context of a high-pressure, evangelistic sales pitch from hypocritical Christians? Contrary to what we claim in our churches, the aversion people have to Christianity is not Jesus; it is Christians. So much so, that there is a documentary entitled, Lord, Save Us From Your Followers, which tries to answer this specific question. I believe if we are honest with ourselves, the example of Ghandi is an an accurate reflection on our current status as disciples of Jesus. As a whole, we aren’t doing so well. It’s time we change that.Similar Posts:

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This is not at all in sequence with my previous posts. However, I had to get this out while it was fresh on my mind.

I live in the Bible Belt. As a matter of fact, I live in the Bible Belt Buckle. There’s a church on every corner, and it seems that most people profess at least a cultural connection to Christianity. They are a member of one church or another, whether or not they’ve attended in the last twenty years. They are still at least somewhat concerned with conservative Christian values. They generally place a strong value on family and have a good work ethic. Sure, we definitely have our share of agnostics and atheists (personally, I don’t believe they exist), but predominantly, most people around me are in some way connected to the church, whether they have strong convictions in any particular biblical value, or have even picked up a Bible in their lifetime. I call this Cultural Christianity.

Cultural Christians are so, because their “brand” of Christianity has been passed down to them from generations past. They may have never darkened the door of a church but to be baptized, nor opened their Bible longer than to inscribe the names of their children in the genealogical section beneath the cover. However, they call themselves a Baptist or a Methodist, and feel that they have a connection to an organism far greater than themselves. They are “Christian” more by association, than by faith or a living experience with the Living Redeemer. They are “members.”

While at first glance this seems quite innocuous, it reveals a deeper issue that lies beneath the surface. Quoting A. W. Tozer’s argument against Christians accepting Christ as Savior without accepting him as Lord, Dallas Willard makes a very interesting comment that helps to shock us into the perspective of our spiritual reality. First, he affirms Tozer’s statement that “salvation apart from obedience is unknown in the sacred scriptures.” He then goes on to say,

“This ‘heresy’ has created the impression that it is quite reasonable to be a ‘vampire Christian.’ One in effect says to Jesus, ‘I’d like a little of your blood, please. But I don’t care to be your student or have your character. In fact, won’t you just excuse me while I get on with my life, and I’ll see you in heaven.’” ¹

Ouch! A vampire Christian? Yes – that hurts. But truth is often revealed in pain, because it breaks us out of our personal utopia and forces us to confront reality. I know that no one in their right mind would consciously say these words. However, Willard has uttered here the subconscious thoughts of all Cultural Christians. He has exposed the heart of those who would invoke the blood of the Messiah in order to wash away their sinful past, but continue to walk in stride with a life in which the Risen Lord has no place. Paul tells us that if we have life in the Spirit, then our daily walk (life) should also be “in the Spirit” (Galatians 5:25). If we are walking on our own path, rather than following in the dust of our Master, it should give us pause. Are we a “vampire Christian”? Have we insulted the Spirit of grace (Hebrews 10:29)? Has our Cultural Christianity lulled us into a spiritual coma from which we cannot awaken? The gift of grace through the blood of the Risen Messiah is entirely free. Yet it cost Jesus his very life. Shouldn’t we at the very least give ours back to him, rather than merely feeding off of his blood?

For if we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a fearful expectation of judgment, and a fury of fire that will consume the adversaries. Anyone who has set aside the law of Moses dies without mercy on the evidence of two or three witnesses. How much worse punishment, do you think, will be deserved by the one who has trampled underfoot the Son of God, and has profaned the blood of the covenant by which he was sanctified, and has outraged the Spirit of grace? For we know him who said, “Vengeance is mine; I will repay.” And again, “The Lord will judge his people.” It is a fearful thing to fall into the hands of the living God. (Hebrews 10:26-31 ESV)

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Since it has been a while since my last post on Discipleship, I thought I would at least give an update on where I am in this series.

First, I’ll let the cat out of the bag. As some have asked & assumed, yes – I am in the process of writing a book on Discipleship. In my writing process, however, I realized that I needed to do more that just present my information. I felt the need to go back, and research the existing materials on discipleship currently available, and give credit to and contrast between the existing views, materials and information and my own. This is where I have been spending the majority of my time lately. With that being said, I still have a long way to go. I have definitely been writing. However, it has caused me to re-organize my thoughts and add quite a bit of background material to my subject. I plan on posting more soon, but working through this background information is causing me to focus my thoughts in different areas.

So… If you would like to help speed things along, I could use some help. I am in need of some research materials and I currently cannot afford to get them. I hate to even ask for help. I feel guilty about it. However, I know some of you are anxious for this material to be out. I am merely offering you an opportunity to help me get it out quicker.

If you would like to contribute to this endeavor, I have a book list below of titles I am needing to help me with my research. Some of these titles I already had, but have given away over the years. Others I have never even seen, but have been recommended to me by others. Also, I have one or two of these titles on Kindle, but as wonderful as the Kindle is, is not conducive to citations. If you would like to donate towards the purchase of these resources you can do so in a number of ways. First, you can use the Donate button in the sidebar to give a generation donation towards these resources. Or, you can donate towards a specific title (just indicate this in the notes section of the donation page). Or, if you have a copy of a particular book that you would like to donate, you can mail it to me (please email me for my shipping address: darren [at] digging with darren [dot] com – no spaces, and replace the special characters).

Here is the list. Feel free to ask me any questions you may have in regard to the books or my research.

• The Great Omission – Dallas Willard
• The Divine Conspiracy – Dallas Willard
• Disciples Are Made Not Born – Walter A. Henrichsen
• The Lost Art of Disciple Making – LeRoy Eims
• Intentional Disciplemaking: Cultivating Spiritual Maturity in the Local Church – Ron Bennett
• Fight Club: Gospel-Driven Discipleship – Jonathan Dodson
• What Jesus Demands from the World – John Piper
• Celebration of Discipline – Richard J. Foster
• True Discipleship – William MacDonald
• Born to Reproduce – Dawson Trottman
• Jesus, the Jewish Theologian – Brad Young
• New Light on the Difficult Words of Jesus – David Bivin
• Mere Christianity – C.S. Lewis

I am also open to any other suggestions you may have. Thanks in advance for any help you might be able to give. Blessings…Similar Posts:

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Today, Jeff & I took a trip into Atlanta, and I was privileged to finally meet fellow-blogger Derek Leman in the real world, rather than merely in cyberspace. We all ate lunch together at the Pita Palace, a very tasty kosher restaurant that serves things like shawarma & falafel. It was good to finally meet Derek and spend some time talking about our stories of how we each came to recognize the validity of Torah, as well as hear about the things his congregation, Tikvat David (Hope of David), was doing. It seems like he has a wonderful opportunity to reach out to the greater Atlanta community and bring the hope of Yeshua, coupled with the foundation of the Torah to a world that so desperately needs both. Great to meet you, Derek. Many blessings to you and your congregants!Similar Posts:

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Continuing with examples of misinterpretation, I would like to present one additional, more recent example of how a teacher’s words can be replicated, but his original message completely obscured by his followers. This particular example, however, has far-reaching implications and one with which the church struggles today. It is that of Martin Luther and the Protestant church.

Martin Luther

We all know of Martin Luther as the leader of the Protestant Reformation. He is know by his rejection of the practice of indulgences by the Catholic church (of which he was currently a part), and his theological “discovery” of justification through faith, which has become the foundational doctrine of the Protestant church. His questioning of papal practice and refusal to submit to papal authority caused his excommunication from the Catholic church and forced his hand at creating a “protest” movement against the Catholic church in which papal authority was not at the helm.

Protestants across the globe are indebted to Luther for his revelation in regard to justification through faith. This theological premise has been the cornerstone which has shaped Protestant faith and practice since the time of the Reformation. However, for the last century or more, this confession has experienced a metamorphosis in its interpretation and application. The Christianity of pre-holocaust Germany is an illustration of how this misunderstanding of Luther’s message allowed Christians to believe that their mental acknowledgement of the work of Christ secured their eternal salvation and precluded them from living a life of faithfulness in the present world.

Dietrich Bonhoeffer, German Lutheran pastor, theologian and Holocaust martyr, is best known for his outspoken opposition to Hitler and the Nazi regime. In his preeminent work The Cost of Discipleship, Bonhoeffer explains the problem that arose between Luther’s original teaching of justification through faith, and the practical application of the Protestantism of his day.

“When he spoke of grace, Luther always implied as a corollary that it cost him his own life, the life which was now for the first time subjected to the absolute obedience of Christ. Only so could he speak of grace. Luther had said that grace alone can save; his followers took up his doctrine and repeated it word for word. But they left out its invariable corollary, the obligation of discipleship. There was no need for Luther always to mention that corollary explicitly for he always spoke as one who had been led by grace to the strictest following of Christ. Judged by the standard of Luther’s doctrine, that of his followers was unassailable, and yet their orthodoxy spelt the end and destruction of the Reformation as the revelation on earth of the costly grace of God. The justification of the sinner in the world degenerated into the justification of sin and the world. Costly grace was turned into cheap grace without discipleship.”  ¹

Bonhoeffer is writing in a time when Christianity in Germany had been diluted to the point of almost no-return. It is this context that allowed Hitler to rise to power, and the Nazi party to sweep through Europe like a brush fire. For the most part, Christians were more concerned about theology, doctrine & creed than living out lives dedicated to Christ. Like today, Protestants generally did not see a disconnect between Luther’s doctrine of faith and grace, and their modern application. However, Bonhoeffer observed that at the place where theory and practice should meet, they went their separate ways. In his terminology, the justification of the sin, rather than the sinner, became the preeminent function of grace. Therefore, the Christian became justified in his sin, rather than being justified as a new creation.

Instead of maintaining the bar & recognizing that there will be times in which we fall short as disciples, and thus allowing the grace of God to pick us back up, brush us off and set us back on the path again, we have chosen the path of less resistance. We have chosen to lower the bar (or remove it altogether), and justify our inability to conform to the image of Messiah as merely “who we are.” As Bonhoeffer puts it, “The Christian life comes to mean nothing more than living in the world and as the world, in being no different from the world, in fact, in being prohibited from being different from the world for the sake of grace.” ²

Bonhoeffer saw what persists until today — a diluted Christianity in which confession of creed has swallowed the confession and renunciation of sin. We now have a world in which Christianity has become accepted, but at the expense of its integrity. Bonhoeffer described what he saw as follows:

“It is under the influence of this kind of ‘grace’ that the world has been made ‘Christian,’ but at the cost of secularizing the Christian religion as never before. The antithesis between the Christian life and the life of bourgeois respectability is at an end. The Christian life comes to mean nothing more than living in the world and as the world, in being no different from the world, in fact, in being prohibited from being different from the world for the sake of grace.” ³

Bonhoeffer summarizes by saying,

“In both cases [which he has previously described - that of which he calls "costly grace" and that of which he calls "cheap grace"] we have the identical formula—’justification by faith alone.’ Yet the misuse of the formula leads to the complete destruction of its very essence.” ⁴

Bonhoeffer allows us to see another example of how the teachings of someone can be distorted and misapplied by his followers. As we can see by this example, misinterpretation and misapplication can have alarming results. If we have done so with theologians such as Luther from which we are only a few centuries removed, how much more so have we done with the likes of Paul and Jesus? We will return to this discussion when we discuss understanding the message of Jesus.

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First, let me say that I am no expert in mussar. And in all honesty, I haven’t really even started. Right now I am only exploring the middot (character traits – middah, singular) that ring out to me as I prepare myself for the actual practice of mussar. From there I will pick the thirteen which I feel to be most applicable in my life and begin to focus on them one week at a time, journaling about my journey. However, from what I have read in Everyday Holiness, almost every middah hangs on anavah (humility). According to Rabbi Bachya ibn Pakuda, in his book Duties of the Heart (as quoted by Morinis in Everyday Holiness), “All virtues and duties are dependent on humility.” And it makes sense. Once I learned the Jewish perspective on anavah, humility, I became drawn to it, realizing my deep lack of understanding of this character trait, as well as my deficiency of its possession. Here’s why…

When the word humilty is mentioned, what comes to mind? Too many times our working definition of humility is self-abasement. My new, working definition of humility comes from Morinis in Everyday Holiness. My paraphrase is as follows:

Humility is occupying our proper space, neither too much, nor too little.

I think this is the best definition I’ve ever heard. It makes sense on so many levels. When we break down a character trait into a definition such as this, we are able to truly define it’s parameters, rather than it being some ethereal, elusive non-tangible. Let’s explore this definition for a moment.

If humility is “occupying our proper space, neither too much, nor too little,” it’s obvious the result when we occupy too much space. At the minimum this is pride, and at its extreme, narcissism. We become so wrapped up in ourselves that the boundaries between us and others is unseen. We quickly overstep those boundaries and invade someone else’s space, whether physically, socially or verbally. One example Morinis gave that I thought was really good was in regard to speech:

“…when someone shares a piece of news with you, do you come right back with your own concerns, filling the space they’ve opened, or do you make room to follow up what the other person has introduced?” ¹

I have had this flaw as long as I can remember. I remember when a friend of mine first brought it to my attention. His bringing it to my attention hurt me, but it was a much needed exposure of a flaw in my character that brought it to the surface in order that I could deal with it, and not be oblivious to it. However, since I was only made aware of this, and not given any tools for tikkun (repair / undoing), I still have not overcome in this. Now, I have passed it on to my children. And seeing this blemish magnified in them, it has set off internal alarms that I did not understand until recently. Having a proper definition of this middah with well-defined parameters helps me not only to better identify the breach in our family composition, but gives me a more solid means by which to correct it.

On the opposite extreme is not occupying enough space. If we occupy too little space, we are not fulfilling our God-given role in the world. It is not stepping up to the plate for which you were created. Hillel tells us,

“In a place where there are no men strive to be a man.” (Avot 2:6)

Remember, “Birth is G‑d saying you matter.”² And you really do. We all do. We all have our special role to play. And if we don’t fill up our alloted space, we are destined to fail others who are relying upon us.

For the body does not consist of one member but of many. If the foot should say, “Because I am not a hand, I do not belong to the body,” that would not make it any less a part of the body. And if the ear should say, “Because I am not an eye, I do not belong to the body,” that would not make it any less a part of the body. If the whole body were an eye, where would be the sense of hearing? If the whole body were an ear, where would be the sense of smell? But as it is, God arranged the members in the body, each one of them, as he chose. If all were a single member, where would the body be? As it is, there are many parts, yet one body. (1 Corinthians 12:14-20)

In this quote from the Apostle Paul, he reminds us of the exact same thing. We all have our role, and we must not only fill that role, but we must also be content with that role.

But who are you, O man, to answer back to God? Will what is molded say to its molder, “Why have you made me like this?” (Romans 9:20)

“Now in a great house there are not only vessels of gold and silver but also of wood and clay, some for honorable use, some for dishonorable. Therefore, if anyone cleanses himself from what is dishonorable, he will be a vessel for honorable use, set apart as holy, useful to the master of the house, ready for every good work” (2 Timothy 2:20-21, ESV).

I believe humility is the starting point for this. Once we realize the space we are supposed to occupy, we can begin filling it properly and neither spilling out onto others, nor shrinking back from our responsibilities. Are you occupying your proper space?

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Interpretation

As we have learned previously, a disciple is to learn his teacher’s traditions and Scriptural interpretations. Let me begin with a saying from the sages:

“Be meticulous in study, for a careless misinterpretation is considered tantamount to willful transgression.” (m.Avot 4.16)

While this seems rather harsh, I assure you that by the end of this teaching we will understand its truth and significance. With this in mind, I would like to begin to specifically focus on the importance of properly understanding the teachings of Yeshua. In order to understand the gravity of this, let us first turn our ears to the words of our Master. In the gospel record of Mark, Yeshua says:

“Pay attention to what you hear: with the measure you use, it will be measured to you, and still more will be added to you. For to the one who has, more will be given, and from the one who has not, even what he has will be taken away” (Mark 4:24-25 ESV).

In this passage, Yeshua holds his followers accountable for the teachings he is giving them. He tells them that the more diligent they are about understanding his teachings, the more they will be rewarded. He also tells them the converse — that if they are not diligent in regard to understanding his teachings, even what they do comprehend will be taken away.

The Macaroni Principle

A few years ago D. Thomas Lancaster, of First Fruits of Zion, introduced what he called The Macaroni Principle. It’s based on the children’s song Yankee Doodle. I’m sure you know it. The first part of the song goes like this:

Yankee Doodle went to town,
Riding on a pony;
He stuck a feather in his hat,
And called it macaroni

This song’s popularity arose from the American Revolution. Each of us grew up singing this song, but how many of us understand the words? There’s always that question in the back of our heads as to why this man named Yankee Doodle would stick a feather in his hat and name it after some kind of pasta. This song has been passed down to each generation over the last two centuries, yet today the meaning has been lost to the average person. But just like the words of our Master, it has been retained, however, for those seeking to understand it.

First, “Yankee Doodle” was not the name of an individual. We still understand that a “Yankee” is a person from the (now) United States, particularly of the northern colonies during the writing of this song. A “doodle,” however, is no longer in our language. But during this time period, a “doodle” was a word that was derived from the German word for “fool” or “simpleton.” Lastly, the term “macaroni” in this case has absolutely nothing to do with pasta. Rather, it has to do with a manner of dress style. The New Oxford American Dictionary defines it as, “an 18th-century British dandy (a man unduly devoted to style, neatness, and fashion in dress and appearance) affecting Continental fashions.” With this information available, the lyrics of this song take on a whole new understanding.

If the meanings of these words in English have changed that much in just the last two centuries, how much more so have they changed from the time of our Master until now? If this simple children’s song needs unpacking, how much more so do the words of our Master, being distanced from us by way of language, culture and two thousand years?

Another example that I enjoy making use of can be seen in the classic film, The Princess Bride. In the movie, Vizzini (the short, loud-mouthed Sicilian “master criminal”), uses the catch-phrase, “Inconceivable!”, over and over when something doesn’t go as planned. He uses it more for “impossible” than “unimaginable.” At one point where something hasn’t gone as planned and he responds again with “Inconceivable!”, Inigo Montoya (the Spanish swordsman in the film), challenges him saying, “You keep using that word. I do not think it means what you think it means.” Albeit comical in nature, this infamous interjection in many ways parallels the typical use of the teachings of the New Testament in our present day. Many of us are quoting the words of Jesus in our teaching and preaching — talking a lot of “macaroni” — but do we really know what they mean? Let me give you a humorous example to illustrate my point.

Misunderstanding the Message

First, I’ll have to confess. I’m a closet Doctor Who fan, particularly the newer series. While at times it can be over the top, I really appreciate the insights into the human psyche, and the British humor that fills each episode. One episode of particular note was about a spaceship called the Titanic, filled with a host of inter-galactic creatures that was on a “cruise” to visit planet Earth. They had timed their arrival to correspond with the Christmas holidays (the writers of Doctor Who always seem to have universal calamity pivoting around Christmas). As they begin to approach the planet and are preparing for sending passengers to the planet in order to observe the holidays in Earth tradition, the ship historian has to give them a briefing about the Earth customs surrounding the holiday. This is his explanation of Christmas:

“Human beings worship the great god Santa — a creature with fearsome ‘claws’ — and his wife, Mary. And every Christmas eve the people of UK go to war with the country of Turkey. They then eat the Turkey people for Christmas dinner like savages!” ¹

While this is a humorous description, it reveals a deep insight into human nature as well as serves as an illustration for how understanding can easily be distorted over the course of time. Think about it this way. If we were to set a course from Virginia to California and start walking in a straight line, but not have any points of reference along the way, over the course of days, weeks and months of walking there would we no way we could continue our straight path. We would inevitably walk in circles, backtracking and crisscrossing our path, never to arrive at our destination. As a matter of fact, it has been shown in several studies starting in the 1920s, that when human beings lose their frame of reference, they tend to walk in random, circular patterns. A recent report on this by NPR says,

“Humans, apparently, slip into circles when we can’t see an external focal point, like a mountain top, a sun, a moon. Without a corrective, our insides take over and there’s something inside us that won’t stay straight.” ²

With these two examples in mind, think of how for the last two thousand years the message of Yeshua has been carried through multiple cultures and languages, theologies and agendas. Do you think our understanding of his original message has been skewed over the last two thousand years? Are we saying all the right words, but missing the proper meaning entirely? In our attempts to propagate the teachings of our Master, are we saying, “inconceivable” when we are trying to say “faith” or “repentance” or “kingdom of Heaven”? Are we teaching and preaching the words of our Master in a way that would have been foreign to his understanding? Unfortunately, this is how many people, theologians included, talk about Jesus and his message. They use the jargon, but they don’t fully understand what they are saying. Dr. Brad Young makes an interesting observation in this regard by saying,

“While few modern Christians would resort to changing the words of their Bible, they interpret the words of Jesus in a way that upholds their understanding… Prejudiced exegesis can have the same result as altering the canonical text.” ³

To paraphrase, he says that when we do injustice to the teachings of our Master, it can have the same result as re-writing our Bibles. Really? Let’s look at two real-life examples in which this took place. The first example is from one of the early Church Fathers. The second example is from rabbinic tradition.

Origen of Alexandria

Origen of Alexandria was a Church Father who lived from the late second century to the mid third century. He was a notable philosopher and theologian and became an influential Christian writer and apologist of his day. One of the more prominent teachings for which he is known is his emphasis on understanding the Scriptures through the lens of allegory. In fact, his stress of looking at the Scriptures allegorically overshadowed any literal or historical understanding of Scripture. Unfortunately, his influence in this area of interpretation has continued to affect modern theologians in their understanding of the biblical text, particularly of the Hebrew Scriptures. ⁴

He did take some things quite literally, however. In fact, too literally. Upon studying Yeshua’s teaching in Matthew 19:12, he took drastic measures to uphold this teaching. Yeshua said,

“For there are eunuchs who have been so from birth, and there are eunuchs who have been made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. Let the one who is able to receive this receive it.”

Origen’s understanding of this teaching lead to his castrating himself. Say it with me: “Inconceivable!”

Antigonus of Socho

Another example of misapplication through misunderstanding is the origin of the sects of the Sadducees and of the Boethusians (a lesser-known Jewish sect of the Second Temple period).

There is a famous teaching of Antigonus of Socho recorded for us in the Mishnah which appears as follows:

“Antigonus of Socho received the Torah from Shimon the Righteous. He used to say: Be not like servants who minister unto their master for the sake of receiving a reward, but be like servants who serve their master not upon the condition of receiving a reward; and let the fear of Heaven be upon you” (Avot 1:3).

Antigonus of Socho lived a couple of hundred years before the time of Yeshua. He was a godly and faithful teacher who wished to impress upon his students the value of sincere spiritual devotion. His first generation of students appears to have understood his message. However, in subsequent generations, his message was subject to hyper-literalism (not unlike the modern Karaite movement of today) and was thus distorted and for many more generations became the antithesis of his original message. Here’s the full account.

“Antigonus of Soko had two disciples who used to study his words. They taught them to their disciples, and their disciples to their disciples. These proceeded to examine the words closely and demanded: ‘Why did our ancestors see fit to say this thing? Is it possible that a laborer should do his work all day and not take his reward in the evening? If our ancestors, forsooth, had known that there is another world and that there will be a resurrection of the dead, they would not have spoken in this manner.’

So they arose and withdrew from the Torah and split into two sects, the Sadducees and the Boethusians: Sadducees named after Zadok, Boethusians, after Boethus. And they used silver vessels and gold vessels all their lives—not because they were ostentatious; but the Sadducess said, ‘It is a tradition amongst the Pharisees to afflict themselves in this world; yet in the world to come they will have nothing.’ ” ⁵

According to Jewish tradition, two latter-generation disciples of Antigonus of Socho, Tzadok and Boethus, were the founders of the sects of the Sadducees and Boethusians. They founded their heretical sects based on a misunderstanding of this seminal teaching of their rabbi. They turned the teaching of their rabbi completely on its head. As we know, the purpose of Antigonus of Socho’s maxim was to teach his disciples to serve the Holy One selflessly and without a need for reward. He wanted them to be faithful servants who fulfill their spiritual service under any circumstance, rather than only when they are rewarded for their service.

What was the practical result of this? Because the message of Antigonus of Socho was misunderstood, hedonism became common practice among the Sadducean sect, as well as social elitism, a “caste-like” system that was developed to separate the rich from the poor. Hedonism—since there was no reward in the Age to Come, all rewards must be received and enjoyed in this life. Social elitism—since the wealthy were surely blessed and favored by God and the poor were wicked sinners.

Bringing It Home

Many people today, and throughout the course of the last two millennia, have heard the teachings of Yeshua, and have incorporated them into their spiritual journey as a treasured possession. But how many thousands upon thousands over the course of this time have either not understood them, or misunderstood them. This is the equivalent of being stranded on a deserted island with crates full of canned food and a can-opener, and not knowing how to use the can-opener.

As we have seen by the examples of Origen of Alexandria and of the disciples of Antigonus of Socho, it is not enough to merely know the literal words of one’s teacher. One must be able to also understand them properly as well. Otherwise, misapplication and misinterpretation will be inherent. Ann Spangler explains, saying:

“Since any good disciple needs to understand what the master is saying, clarifying Jesus’ words is a necessary preliminary step to living out his commands.” ⁶

Beyond merely knowing the teachings of our Master (as we discussed in the section of memorization), this is indeed the “preliminary step to living out his commands.” And although Christianity has done well to retain an accurate record of the Master’s teachings, we have not done so well by way of transmitting his interpretations. This, in turn, has affected our application of his teachings.

It is our job as disciples of Yeshua to seek an accurate understanding of Yeshua’s teachings so that we will ultimately fulfill them in the proper manner. This follows Paul’s admonition to, “Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth” (2 Timothy 2:15). But how do we do so? The first step is to use the proper filter to approach his teachings. There have to be certain assumptions that we must either accept or reject to establish as a foundation before we can approach the individual teachings of our Master. This will be the basis for our next lesson, Understanding the Message of Yeshua. In it I will give specific examples of how we have traditionally misunderstood the message of Yeshua, and how we can seek to better understand his teachings.

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In my introduction to discipleship, I listed the Four Responsibilities of a Disciple. They included the following:

1. To memorize the words of his rabbi or teacher
2. To learn his teacher’s traditions and Scriptural interpretations
3. To imitate the actions of his teacher
4. To raise up more disciples

Of the four responsibilities of a disciple, which I discussed previously, memorization of our Master’s teaching is at the core. Does this mean we literally need to memorize every single word that we have of his that has been left to our record? Or does it mean that we are to have a good handle on everything that he taught? While I believe that the former (actually taking a solid translation and meticulously memorizing each and every word) is the ultimate goal, the latter is a very good starting point. But is memorizing his every word even a realistic goal? I believe it is. However, it will take a great deal of effort, and a change of our educational paradigm in order to do so, because in our society, educational potential has been dumbed down. We have devalued a true education, and praised mediocrity, being afraid of pushing our limits. Nonetheless, in other cultures where pushing the boundaries and potential of the intellect is acceptable, lengthy memorization is not only possible, but de facto.

Extreme Memory

There’s a children’s game that illustrates this point well. It’s a game known by many names, but the two with which I am familiar are “Telephone” and “Gossip.” It’s where you line up a group of people, whisper a phrase in the ear of the first person and then they repeat it quietly to the person next to them and pass the message down the chain to the last person. When the last person receives the message, the received message is spoken aloud to the group. At this point there is usually a roar of laughter when everyone hears how the original message has been distorted to an unidentifiable substitute. However, I remember hearing of a Westerner who was living somewhere in the Middle East and decided to play this game with the children one day. He gathered the children, explained the rules, lined them up and spoke the a phrase in the ear of the first child. The message was passed along until it reached the end of the chain. The child who last received the message, repeated it verbatim, word-for-word, back to the group. The Westerner, thinking this to be a fluke, tried it again with another phrase. Again, the child at the end of the line produced the same results. He tried it a third and fourth time only to find the results to be identical, thus proving that it was indeed possible and even probable for an oral tradition to be accurate, particularly in a Middle Eastern context.

When the Lubavitcher Rebbe, the late Rebbe Menachem M. Schneerson, of righteous memory, was alive, he would teach for hours upon hours on Shabbat and other festival days. Since Jewish law prohibits both the use of electronic devices and writing on Shabbat, his teachings were not recorded in the traditional manner. However, there was a group of oral scribes who would put to memory the teachings of the Rebbe as he lectured for hours on end. At the close of Shabbat, they would begin transcribing his teachings from memory in order to preserve them for latter generations. Simon Jacobson was one of these gifted individuals and has passed on volumes of the Rebbe’s teachings in the years since his passing.

On a smaller scale, a waiter or waitress has to do a similar feat. They constantly have to push organized information into their short term memory. A good waiter or waitress will remember what each person ordered, as well as what they are drinking (to be able to properly refill drinks without a mixup). I remember a year or so ago I had a business meeting one morning at a local diner to which I had never been. The following week we had a follow up meeting at the same location, and my waitress (the same one we had the previous week), brought honey to the table along with my coffee without me having to ask. After just one visit, she remembered a small detail regarding my preference for my coffee out of the hundreds of people she serves each week. I admit that my request for honey was somewhat unique and probably aided in her remembering, but it was still impressive, and shows that what a properly developed memory can accommodate.

Bringing It Home

We have all heard of the Mega Memory system and other such systems designed to increase your ability to remember things. It’s not that we are incapable of remembering large volumes of information, it’s just that we haven’t learned how to properly prioritize information and store it in a method for easy retrieval. Why is it that we can remember every play in a ball game, every corny one-liner of a movie, every lyric to every song of your favorite artist, every character and particular dysfunction of our favorite sitcom, but yet can’t remember the Sermon on the Mount? It’s all about prioritization and organization.

Back to the Master. No matter what our mental ability, we each have some capacity to store and retrieve the teachings of our Master. If we are continually pouring over his words, we will have an affinity with them that will not easily be broken, and that will guide us in our day to day experiences. It will also provide the springboard from which the other three responsibilities can take off and begin to soar.Similar Posts:

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A few years ago, I posted some teaching notes in regard to discipleship. Today, I am posting the first in what I hope to be a series of thoughts on the topic.

Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. (Matthew 28:19) ¹

We affectionately call this passage of Scripture the Great Commission. As believers, the Great Commission is our marching orders. It is our call of duty. It has been at the heart of evangelistic efforts since the time of the earliest disciples. Yet, during the centuries through which we have passed and the millions of confessions of faith which have resulted from the force of this commission, there have been very few who have truly understood its full meaning. Yes, we have succeeded in the going and in baptizing. But have we truly made disciples? And even more importantly, are we truly disciples? Why is it important that we understand what it means to become a disciple of Yeshua? Aren’t all believers his disciples? In theory this should be true. However, more often than not, reality is different than theory. In order to understand how to become a disciple, we must first learn what a disciple is and is not.

The common practice within Christendom today is to evangelize so that we can get people “saved.” And on occasion, it is hoped that they would participate in some kind of evangelistic outreach event so that they can help bring more sheep into the flock. This is our concept of making disciples. However, this is far from the pattern of discipleship that we see modeled in Yeshua throughout the Gospels. It is also very distant from the concept found within the Hebrew Scriptures and historic Judaism. Judaism has a rabbinic parallel to the Great Commission. “Be deliberate in judgment, raise up many disciples, and make a fence around the Torah” (m.Avot 1:1). Discipleship is a Jewish innovation. Therefore, in order to truly understand discipleship, we must first understand the relationship between a Jewish rabbi and his disciples.

Rabbis and Disciples

Although Jesus was much more than a Jewish rabbi of the first century, he definitely was one. And although s’mecha (Jewish ordination) did not exist in the time of Yeshua, and the title of “rabbi” was still a bit ambiguous, nonetheless, Yeshua was a rabbi in the first century sense of the word. His pattern of life followed that of a rabbi. He traveled and taught like a rabbi. He forsook earthly possessions. He was called rabbi by his followers. He took on life-long disciples, just as other rabbis of his day. He spent every waking moment with them, pouring into them everything he could in the time that he was given. He was a rabbi in every sense of the word. So, in order to understand the relationship between Yeshua and his disciples (his talmidim), we have to understand the relationship between a rabbi and his disciples. Why? Because we have no modern equivalent. So, let’s take a brief look at the definition and responsibilities of a disciple during the time of Yeshua, particularly disciples of our Master.

What Is A Disciple?

The Hebrew word for disciple is תַלְמִיד (talmid – the plural is talmidim), from the root word למד (lamad), which means to learn. In other words, a disciple is a student, one who is continually learning. A disciple is a life-long student of his rabbi. It is this which we are called to create. We are commissioned, “Go therefore and make disciples…” We are not commissioned to go and make converts, believers or church-members. We are commissioned to make disciples. But in order to “make” disciples, we must first become one. This is what the word “Christian” implies. It implies that we are replicas of “the Christ”; that we are fully able to transmit, communicate and enunciate the message of our rabbi through our teaching and our life practice. Remember, Yeshua himself taught, “A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher” (Luke 6:40). With this in mind, let us take a look at the primary responsibilities of a disciple.

Responsibilities of Disciples

The Four Responsibilities of a Disciple ² include the following:

1. To memorize the words of his rabbi or teacher
2. To learn his teacher’s traditions and Scriptural interpretations
3. To imitate the actions of his teacher
4. To raise up more disciples

Memorization

Let’s briefly go over each of these responsibilities. First, a disciple is to memorize the words of his rabbi. During the days of Yeshua, learning took place orally between a rabbi and his disciples. They didn’t write books or give handouts, and the disciples didn’t take notes or have a digital recording device. The exchange between rabbi and disciple took place orally, and in order to truly learn the teachings of one’s rabbi, a disciple would first memorize his teachings. The rabbis taught, “The disciple who repeats his lesson one hundred times is not as worthy as the one who repeats his lesson one hundred and one times” (b.Chagigah 9b).

Volumes of information passed orally from teacher to disciple, from one generation to the next through the vehicle of memorization. Parables, illustrations, interpretations and insights all passed orally through the great chain of disciples in order to preserve the words of one teacher or another. It is memorization which allowed these words to pass from one generation to the next without their being lost. Memorization is what preserved the teachings of our Master for us so that it could be written down a generation or more after it was transmitted. Memorization was a key component in being a good disciple. It should still be seen as having this value for us today.

Tradition and Interpretation

Secondly, a disciple is to learn his teacher’s traditions and Scriptural interpretations. This is one of the things that distinguished the various rabbinic “schools” during the New Testament period and subsequent years. We need to be asking ourselves, “What traditions did Yeshua have that I can take upon myself?” When we see the phrase, “as was his tradition,” we need to pause and reflect upon the specific tradition being referenced, and find ways of imitation.

In regard to Scriptural interpretations, we should have these things under our belt, as disciples of our Master, the risen Messiah. However, we would do well to be systematic in regard to cataloging our Master’s stance on various subjects and his corresponding teachings. Peter counsels us:

“But in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect, having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame” (1 Peter 3:15-16).

We should have a regular time of study each day, set apart and guarded from our other activities, in order to dig into these areas of understanding. At the age of 12 Yeshua was engaged in pilpul (rabbinic debate) with adult, studied teachers of the Torah with a very sophisticated degree of understanding. Our lives should mimic his in that they are characterized by constant learning and applying of the Scriptures so that we may be able to give an account for the hope that is within us.

Imitation

Thirdly, a disciple is to imitate the actions of his teacher. While this is more difficult with our Master, as his earthly presence hasn’t been around for two thousand years, we have been left with a record of his life. If we do some detective work, we should be able to deduce many things about his actions and with careful examination be able to imitate these. He rose early to pray; he lifted his eyes toward heaven as he gave thanks, etc. The point is that we should notice these things in the life of our Master, and then we should imitate them. Yeshua tells us:

“Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock. And the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on the rock. And everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand. And the rain fell, and the floods came, and the winds blew and beat against that house, and it fell, and great was the fall of it” (Matthew 7:24-27).

Likewise, Rabbi Shimon said…

“Studying Torah is not the most important thing rather doing it. Whoever multiplies words causes sin” (Avot 1:17).

In order to be a true disciple of the Master, we need to have daily disciplines of living out the Torah, just like Yeshua. It’s good to “know” how the Master lived, but it doesn’t do us any good until we “practice” living as he did. First Fruits of Zion President and Founder, Boaz Michael has made the point that generally, we are more concerned with the trivia of the mitzvot (the commandments) than the performance of them. For example, we would rather read a book on prayer, rather than actually pray. This has to change if we are truly to be disciples of our Master.

We must be more than converts. Converts “believe” the message, but are still the same person. Disciples, talmidim, are constantly growing and changing, because they are learning what it means to wear the yoke of their Master. We must live as talmidim, disciples of Yeshua. We must hang on his every word. Peter said, “Master, to whom shall we go? You have the words of eternal life” (John 6:68).

Discipleship

Lastly, but possibly most importantly, a disciple is to raise up more disciples. As we stated previously, the concept of a disciple is not equivalent to a convert, or a believer, or a Sunday School teacher or even a deacon. A disciple is something much more than these. A major principle that we need to grasp is that discipleship isn’t the end of the chain. A disciple is the middle of a long chain of teacher-disciple relationships. We are to imitate Yeshua, and at the same time be one who is to be imitated. Paul gives us this example when he says, “Be imitators of me, as I am of Christ” (1 Corinthians 11:1). Many believers are terrified of these words. They fear that either they cannot be imitated, due to their shortcomings, or that they cannot ask others to follow them lest they inhibit the relationship between their disciple and Yeshua. It is true that we are not to raise up disciples merely for ourselves. At the same time, however, we cannot be afraid to be an example, a guide and a mentor. We must be courageous enough to fulfill our role in the chain of relationships between teacher and disciple in the process of forging new disciples for our Master.

A disciple is a fruit-producing tree, which produces more fruit-producing trees. Think about it. If a fruit tree produced fruit that in turn did not produce a fruit-producing tree, it would not be a fruit tree. The same is true of a disciple, because “when he is fully trained will be like his teacher.” If we are truly his disciples, we will be producing disciples for him as a natural outgrowth of our faith. If one is not producing more disciples, the question needs to be asked if one is truly a disciple, or merely a convert.

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First, and foremost, I am thankful that Hashem loves me infinitely and that he sent Yeshua in order to bring His message of love into my life. Thank you, Abba.

Second, I am thankful for my beloved wife, soul-mate, best friend and lover. I couldn’t have created a better ezer k’negdo than the one Hashem has provided for me. I am still madly in love with this woman after 17 years of marriage and almost 21 years of friendship. She is my blessing, my anchor, my confidant, my solstice. Thank you, Hashem, for giving her to me.

Next, I am thankful for my four wonderful children, Kaleb, Kai, Boaz and Einya. I am truly blessed with and by these packages of joy in my life. They each come with their unique personality, sense of humor, gifts and mission in life. They are full of zeal for life, and create a special sense of Hashem’s presence in this world. Their joy and innocence bring a bit of tikkun to this life. I pray that I do not taint them with my cynicism and that I am worthy to set them on the path to fulfill their calling in this life. I am also gratefully thankful that Hashem has allowed us to conceive again. We are looking forward to meeting another Huckey child toward the end of March or beginning of April.

I am thankful for the friends with which Hashem has surrounded me. I am very blessed to have a group of close friends who love Him sincerely, and are a constant source of encouragement and inspiration in my life. I can’t express how blessed I have been over these last few years because of them. They have loved and supported me and my family in some of our deepest times of need.

I am thankful for being able to work from home and be with my family nearly 24/7 all year round. Sometimes that can be a frustration point for a family, but not ours. It has only drawn us closer together. I see the fruits of this when I go to a meeting for an hour or two and return home to see my children running from the house to greet me with warm smiles and hugs. I don’t think very many fathers who are away from their homes for 8 to 10 hours a day get this kind of treatment.

I am thankful that I live in a time and an environment in which I have opportunities to serve Hashem in a capacity of which I can take advantage. Although I may not be taking full advantage of these opportunities, the recognition of this is the first step in pushing me towards them. Thank you, Hashem, for your sovereignty.

The last may sound arrogant, but I it’s actually an act of humility, which I have been learning about. I am thankful for the abilities Hashem has placed within me. I often get frustrated that I don’t have one particular thing that I have “mastered” (yes – that’s me – Jack of All Trades, Master of None). However, I am discovering that because of my wide range of abilities, I am able to accomplish many things by making use of these gifts which compliment one another in order to bring about the end result. Thank you, Hashem, for making me uniquely me.Similar Posts:

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Over the last few weeks I’ve been consistently delving into the ancient practice of mussar each morning. This has been a huge source of inspiration and discipline for me.  For those who are not familiar with mussar, in very simplistic terms it is a practice within Judaism that has been developed over the last thousand years to develop and hone ethical traits within a person, using the Bible as its fountainhead. It began to reach widespread popularity with the works of Rabbi Yisrael Salanter in the 19th century. The primary text I have been using thus far has been Everyday Holiness by Alan Morinis.

This morning, as I began the next chapter, which deals with Gratitude, I came across something that made me reflect back on a conversation I had recently with a friend of mine. The text reads as follows:

The Hebrew term for gratitude is hakarat ha’tov, which means, literally, “recognizing the good.” The good is already there. Practicing gratitude means being fully aware of the good that is already yours.

The last sentence in this quote is what got my attention, particularly the statement that we must be “fully aware of the good that is already yours.” In my recent conversation, my friend was sharing with me what he recently learned from his church. He said that he learned that everything we need has already been given to us, because of the work of Christ on the cross. Therefore, if we need healing, we just need to thank God for it and claim our healing, because we have actually already been healed by Jesus; we just need to claim it.

This type of teaching is typically called “Word of Faith,” and is prevalent among many charismatic churches. These two concepts sound like quite similar. They both seem to be centered on recognizing a reality that does not presently exist. However, if we look carefully at the differences between Hakarat ha’tov and Word of Faith, we will see that they are quite distinct. The first distinction is that  the former looks backward, while the latter looks forward. Also, the former focuses on the blessings (whether obvious or seemingly hidden) one has already received, while the latter focuses on the blessings one will be receiving. The former says, “I thank you, Lord, for the financial blessing you gave to me in my time of need.” The latter says, “I thank you, Lord, for the financial blessings you will give me in this time of need, because I already possess them in Christ.” Again, the former is thankful for the previous reality, while the latter is thankful for the future reality.

The difference between the two may not seem significant. However, the fruit of the two lines of philosophy should be fairly apparent. The one who practices hakarat ha’tov is instilled with a sense of gratefulness and humility that his past needs have been supplied, and is assured that whether or not his present needs seem to be met (according to his perception), he has something for which he can already be thankful. The one who practices Word of Faith, however, is prone to presumptuousness and insolence in that he feels that his needs are an entitlement. This tends to allow one to walk before the Lord without humility and expect him to satisfy our own desires, rather than being thankful for that with which He has already blessed us.

I’m not saying that my friend is arrogant. I am saying, however, that this type of theology typically lends itself toward this mentality and I have seen it far too many times. We must remember, that although Jesus gave us everything, we should still be content and gleeful to be dogs who eat the crumbs that fall from the Master’s table, rather than demanding our share of the loaf. Let us “Count our blessings, name them one by one. Count our many blessings, see what God has done” and live a life filled with thankfulness, rather than presumption. Let us be truly thankful in this season of the many things our Heavenly Father has done for us without any expectation of what blessings we may or may not receive in the future.Similar Posts:

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The Tehran Initiative

The Tehran Initiative by Joel Rosenberg is an action-packed, fast-paced, political thriller written from an evangelical Christian perspective. I received a complimentary advance copy from Tyndale House Publishers.

I have to be honest. I have heard many of my friends speak of Rosenberg’s books for the last few years, and always with a passion. However, until this point, I have never read anything of his, primarily because reading fiction has not been a priority in light of all of the biblical studies with which I try to keep up. Reading The Tehran Initiative has definitely given me an appetite for more Rosenberg works.

In The Tehran Initiative, Iran has just successfully completed its first nuclear tests, there have just been presidential assassination attempts, and the Islamic Messiah (the 12th Imam, or the “Mahdi”) is garnering alliances across the Middle East and abroad in order to build the ultimate caliphate, a one-world government united under the umbrella of Islam. Under the direction of the Mahdi, Israel (the “Little Satan”) is on the brink of nuclear extinction or at the minimum a second holocaust, along with the United States (the Great Satan). CIA agent David Shirazi is pulled deep into the midst of the swirling chaos and comes face to face with his greatest fears, and begins to wrestle between his Islamic upbringing and the persistent Christian influences of those he has encountered.

Even though The Tehran Initiative is a novel, it will definitely make a person want to learn more about the current events in the Middle East and the global Islamic agenda. If you enjoy a fast-paced, plausible, reality-based fiction novel with an evangelical perspective, Rosenberg is your ticket.

If you would like to hear Rosenberg speak first-hand about The Tehran Initiative, follow this link:

http://tyndale.com/The-Tehran-Initiative/9781414319353Similar Posts:

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Today, Google and the Israeli Antiquities Authority / Israel Museum officially launched the Digital Dead Sea Scrolls site. This is a watershed in DSS studies. By making these hi-res (If you’re thinking like 20-50 megapixels, think again. Try a whopping 1200 megapixels. Whoa…!) multi-spectrum images freely available to the public online for the first time ever.

With the launch of this site I believe that DSS studies will take off like a parabola curve. This site is making available to both scholars and laymen alike what has previously never been accessible to more then a select few specialists. It’s been over 60 years since their discovery and they are finally making their way to the public arena. I’m sure Hershel Shanks is dancing a jig right about now.

Right now they are offering 5 of the most important (and complete) scrolls, but I’m sure more will follow. Currently available is: The Great Isaiah Scroll, the War Scroll, The Temple Scroll, The Commentary on Habakkuk Scroll and the Community Rule Scroll. They even have English translations of the text as you scroll over the different sections. You can zoom in incredibly close and see the fine details of the text and the scroll. It is quite impressive. Be sure to check it out!Similar Posts:

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Over the last few weeks, I’ve had various problems with my site. It started with Google blacklisted my site because of malware coming from another site on the same server. It eventually ended up infecting my site, and causing my site traffic to drop to the level of non-existent while I was trying to figure out how to track down and fix the infected files (see the screenshot above).

This morning, I sent out a tweet that I was having trouble, and within a minute or two, my friend Cotton Rohrscheib replied and sent me a link to a site that would scan my site and tell me exactly which files were infected so that I could deal with them. (Up to this point I had used several other sites to scan mine, all of them giving me a clean bill of health.) I was able to get things fixed within a matter of minutes.

Thank you, Cotton for your help! And for all of my visitors, please accept my apologies for the scare you’ve been getting while trying to access my site. I’ll try to keep this from happening in the future.

Many blessings to you all, and may you have a wonderful, peace-filled Sabbath!Similar Posts:

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Yes, I have another wallpaper image for the iPhone for download. This one is great for your Login page. My description is as follows:

This wallpaper for your iPhone contains three spikes, a crown of thorns, and the name “Yeshua” (Jesus) written in a beautiful script as well as in Hebrew, contrasting the earth-tone, harsh elements in the background.

Be sure to tweet this page or post it to Facebook for others to enjoy. Blessings! And if you like this, you might want to check out my previously posted Torah themed wallpaper for the iPhone.

Download: Yeshua iPhone Wallpaper (1.2MB)Similar Posts:

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