Feb 23, 2011 Posted on Feb 23, 2011 in Archaeology, Current Events, Judaism, Temple, Yeshua | 2 comments

Temple Update: Sanhedrin Chamber of Hewn Stone Blueprints Revealed

Recently, the Temple Institute released the blueprints for the Chamber of the Hewn Stone (the Lishkat haGazit, in Hebrew), the area of the Temple complex in which the Sanhedrin would convene. This is very exciting to see, and makes the possibility of the Holy Temple’s rebuilding somewhat tangible. Even more so is the computer-generated, virtual “fly-through” that they have created as well. You can really visualize what it might be like.

If you’re not familiar with the Chamber of Hewn Stone, it probably because there’s not a great deal of information circulating about it. This chamber was used by the Sanhedrin for judgement. They would hear cases and deliberate upon them in this area.

When Israel became occupied by foreign powers, the Sanhedrin removed themselves from this location as an act of protest, since their power was essentially stripped from them (particularly in the area of capital cases). Although I had thought it took place much earlier, the Jewish Time Line Encyclopedia (p.93) says this took place in 29 C.E.

Some have claimed that this would have been where Jesus would have been taken and tried upon his arrest. However, there are several problems with this assumption, two of which are 1) The Sanhedrin could not try capital cases at night (Sanhedrin 35a-b), and 2) he was not tried by the Sanhedrin proper. He was sentenced before a kangaroo court, which did not legally have the authority to any sentence at all.

Also interesting is the fact that of all of the parts of the Holy Temple which they could have been the initial focus, the Chamber of the Hewn Stone was chosen. Why? According to the Temple Institute,

The Sanhedrin Chamber of Hewn Stone is but a single chamber in the northern wall of the Holy Temple. It was chosen as the initial focus of the blueprint project, not because of its architectural significance, per se, but because of its overwhelming spiritual significance to the world. The seventy elders of the Sanhedrin have been vested with the authority of the seventy elders whom G-d commanded Moshe to appoint in the desert…

These elders are not only judges, but also teachers who task is to ensure that “for out of Zion shall the Torah come forth, and the word of HaShem from Jerusalem.” (Isaiah 2:3).

But could this also be a dual fulfillment of prophecy? Psalm 118:22 says:

“This is the stone which was rejected by you builders, which has become the chief cornerstone.”

We know this is in fulfillment of Jesus, the Messiah. However, could it also be connected to the Chamber of Hewn Stone, the literal “stone” which was once rejected now becoming the “cornerstone” of the rebuilding of the House of God? Just a thought…

Feb 21, 2011 Posted on Feb 21, 2011 in Apostolic Writings, Yeshua | 0 comments

You have heard that it was said… But I say to you – Part 1

Over the last few posts, I have been dealing with topics addressed in Oskar Skarsaune’s book, In The Shadow of the Temple. In this post I would like to address another such topic. In order to do so we must first look at the teachings of Jesus which are relevant to this discussion. They are as follows:

You have heard that it was said to those of old, ‘You shall not murder; and whoever murders will be liable to judgment.’ But I say to you that everyone who is angry with his brother will be liable to judgment; whoever insults his brother will be liable to the council; and whoever says, ‘You fool!’ will be liable to the hell of fire. (Matthew 5:21-22, ESV)

You have heard that it was said, ‘You shall not commit adultery.’ But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart. (Matthew 5:27-28, ESV)

It was also said, ‘Whoever divorces his wife, let him give her a certificate of divorce.’ But I say to you that everyone who divorces his wife, except on the ground of sexual immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery. (Matthew 5:31-32, ESV)

Again you have heard that it was said to those of old, ‘You shall not swear falsely, but shall perform to the Lord what you have sworn.’ But I say to you, Do not take an oath at all, either by heaven, for it is the throne of God, or by the earth, for it is his footstool, or by Jerusalem, for it is the city of the great King. And do not take an oath by your head, for you cannot make one hair white or black. Let what you say be simply ‘Yes’ or ‘No’; anything more than this comes from evil. (Matthew 5:33-37, ESV)

You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also. (Matthew 5:38-39, ESV)

You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, Love your enemies and pray for those who persecute you,  so that you may be sons of your Father who is in heaven. (Matthew 5:43-45, ESV)

In each of these teachings from the Sermon on the Mount in Matthew 5, Jesus makes a contrast between what was said previously (or “to those of old”) and his “new” instruction. There are different thoughts as to what he means by these contrasts, but I should like to address one in particular which has been offered by Skarsaune. He begins by commenting,

Jesus, obviously, never authenticated his teaching the way the rabbis did. He never said “I have received as a tradition”. “He taught them as one having authority, and not as the scribes” (Mk 1:22). Nor did he speak like a prophet. He never made himself a representative of God by using the prophetic messenger formula.

He spoke God’s word, he said God’s Law, in his own name. “You have heard that it was said [by God] to those of ancient times [at Sinai], … but I say to you” (Mt 5:21–22, 27, 31, 33, 38, etc.). For Jewish ears, this must have been shocking. They must have asked, “who are you, to set your own authority above that of the Law?” ¹

In Skarsaune’s first statement, he is correct in his observation that Jesus did not validate his teachings as other rabbis. He had no previous authority from which he received his teaching, other than God alone. He taught by his own authority, not in the authority of another.

In Skarsaune’s next observation, however, we hear him speaking aloud the subconscious heart of modern Christian theology. Skarsaune interprets the phrase, “You have heard…” to mean, “You have heard that it was said [by God] to those of ancient times [at Sinai].” Here Jesus states what was spoken in the Law of Moses, and begins to change and to correct these antiquated laws which have become burdensome to the Jewish nation. According to Skarsaune, Jesus is said to set his “own authority above that of the Law.”  He later notes that, Jesus “…can deepen, radicalize, even correct the Torah” ²

With these statements, Skarsaune reveals an unconscious bias towards the supposed deficiency of the Torah, the Word of God previously given to His people. He sees it as needing correction, change, alteration in order to adapt God’s commandments to a new, Christian era. He doesn’t see the Word of the God being as immutable as God Himself. He assumes that the Torah can somehow be modified.

Theology Today

When asked if Jesus abrogated, repealed, overturned, or annulled the Law, most Christians will chime in with an emphatic, “No!” However, in our teaching, preaching and our daily lives, we state just the opposite. We play word games to try to uphold the Scriptures, while at the same time negating them. Skarsaune does this very thing. He attempts to justify his statements by saying Jesus can “correct the Torah; not by abrogating it, not by doing it away, but by making it complete” (p. 333). But this, along with all other similar attempts, is just a word game.

Although there is no malicious intent, this is the same theology that our pulpits and theological seminaries are producing. Through both our bias and our misunderstanding of the Jewish nature of our Master’s teaching we have unintentionally (and sometimes intentionally) interpreted the words of Jesus in a way which contradicts the words of his Father. We translate Jesus’s “fulfill” of Matthew 5:17 to really mean “abolish,” even though we deny such a definition. Yet, when we reduce the meaning down to the practical, it has the same result. Our “fulfilling” really means “abolishing.”

More to come…

Feb 10, 2011 Posted on Feb 10, 2011 in Apostolic Writings, Nusach, Prayer, Vine of David, Yeshua | 3 comments

In Heaven As It Is On Earth?

Recently, fellow Messianic (& prolific) blogger Derek Leman posted an article highlighting what is typically known as “The Lord’s Prayer.” He details a few issues surrounding this prayer (the differences between Matthew’s record and Luke’s, the connection of disciples with the prayers of their rabbi, use of liturgy, etc.), and also introduces us to Vine of David’s upcoming DHE (Delitzsch Hebrew-English) Gospel translation, which I was fortunate enough to be on the review team (I intend on posting more about this resource soon).

At the beginning of his post, however, he links to Roman & Alaina, a messianic music group who have created melodies for the Avinu (the “Our Father”) in both Hebrew (based on the DHE) and English. As I listened to the sample of the English version I heard the following:

Our Father, Who is in Heaven
May we sanctify Your Name
Your Kingdome come
As Your will be done
In Heaven as it is on earth

Unfortunately, we see a problem immediately. The last line takes poetic license, and reverses the phrase from “On earth as it is in Heaven,” to become, “In Heaven as it is on earth.” I am definitely one for poetic license, but not when it reverses the sense of the text. So, now, rather than the will of the Almighty coming in perfection from His throne in Shammayim (“Heaven”) and bringing Ha’aretz (“the Earth”) into its submission, this top-down approach put forth by Yeshua has been turned on its head. In this version we see the will of Heaven submitting to that of Earth.

I see where they may have tried to work around this by changing a few of the conjunctions, but overall it has the same end result: the will of (perfect) Heaven being transformed into the image of what is done on (imperfect) Earth.

This goes against the entire mission and teaching of our Master. I would encourage Roman & Alaina to consider re-working the English version, even though they have probably sold many copies of their CD already, in order to maintain the integrity of the teachings of our Master

Jan 30, 2011 Posted on Jan 30, 2011 in Dead Sea Scrolls, Yeshua | 0 comments

Jesus and the Dead Sea Scrolls, Part 2

In my previous post on the same topic, I related how the Melchizedek Scroll (11Q13) interpreted the passage of Isaiah 61 and it’s proclaiming “liberty to the captives, and the opening of the prison to those who are bound” in the same manner that Jesus understood it when he proclaimed this passage’s fulfillment in Luke 4. Both the author of the Melchizedek Scroll and Jesus understand these actions to relate to releasing the children of Israel from their sin.

In this post, I would like to continue with another DSS fragment also related to the same passage of Isaiah. It is fragment 4Q521. It is know by a few titles, but I think Geza Vermes’s “A Messianic Apocalypse” is apt enough for our purposes. A correlation between this fragment and Luke 7 has already been made by Martin Abegg, Jr. (Wise, M. O., Abegg, J. M. G., & Cook, E. M. (1996). The Dead Sea Scrolls: A New Translation. HarperOne, p.420.). I would merely like to introduce my readers to this, and expound upon it briefly.

In this passage we find a glimpse into the author’s envisioning of the Messianic redemption of the future where the Messiah will rule, and the reign of God will be over all the earth. The author describes this time as follows:

. . . [the hea]vens and the earth will listen to His Messiah, and none therein will stray from the commandments of the holy ones.

Vermas, Geza (1998). The Dead Sea Scrolls in English. Penguin Books, p. 391.

A brief observation is in order here. During this time, not only will the earth “listen to His [the LORD's] Messiah, but the heavens as well. The reign of the Messiah during Messianic era is typically limited in scope to either a heavenly realm (as in much of Christian thought), or an earthly realm (as in much of Jewish thought). Here the author proclaims that both the spiritual and physical realms bend their will to the Messiah as they come under his leadership.

A second observation is that the subjects of the Kingdom will obviously have entered into the New Covenant spoken of by the prophet Jeremiah in which God “will put my law within them, and I will write it on their hearts” (Jeremiah 31:33, ESV). The problem of a unruly heart will have been cured, and we will submit ourselves to His lordship without any deficiency. However, in this text, the commandments of the Torah are said to come from “the holy ones,” rather than purely from God himself. I find this interesting, because it seems to attest to a tradition in the Apostolic Scriptures in which the New Testament authors declare that the Torah was administered by angels. This is too much information to insert here, so I will save this for a subsequent article.

Continuing on with our text, a few lines down we read:

For He will heal the wounded, and revive the dead and bring good news to the poor (Isa. lxi, I).

Ibid., p. 392.

The author links these events (healing the sick, reviving the dead, and bringing good news to the poor) to the time of the Messiah (whether through the Messiah or God himself is unclear), just as we have seen by Jesus. Yet there is something deeper in this text. Let’s take a look at another instance in which Jesus uses the text of Isaiah in a similar manner.

In Luke 7, Jesus is questioned by the disciples of John the Immerser as to whether he is “the one who is to come” or if they should “look for another.” Here is the full context:

And John, calling two of his disciples to him, sent them to the Lord, saying, “Are you the one who is to come, or shall we look for another?” And when the men had come to him, they said, “John the Baptist has sent us to you, saying, ‘Are you the one who is to come, or shall we look for another?’” In that hour he healed many people of diseases and plagues and evil spirits, and on many who were blind he bestowed sight. And he answered them, “Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, lepers are cleansed, and the deaf hear, the dead are raised up, the poor have good news preached to them. And blessed is the one who is not offended by me” (Luke 7:18b-23, ESV).

Again, we see Jesus using this same passage of Isaiah 61 as a prooftext of his Messianic appointment. He speaks to John’s disciples in what Daniel Lancaster terms as a “cryptic answer” (see FFOZ’s Torah Club Volume 4: Chronicles of the Messiah, 2010, Parashat Mishpatim, p. 458.). Rather than coming out and answering the question in direct terms, Jesus, the master of remez, couches his answer in scriptural allusions in order to allow the hearer to make several conclusions at once. But his answer brings us back yet again to Isaiah 61.

Let’s return to the line from the Messianic Apocalypse. The text states that during the time of Messiah, “He will heal the wounded, and revive the dead and bring good news to the poor.” The incredible thing about this is how the author associates the resurrection of the dead with the events of Isaiah 61. Although this concept is never explicitly found in the Hebrew Scriptures, the author of 4Q521 associates the resurrection of the dead with the arrival of the Messiah. This is a rare glimpse into Messianic Jewish expectation of the Second Temple period which offers us a perspective we rarely see in today’s Judaism and its scriptural interpretation, which has been shaped over the last two millennia in reaction to Christian exegesis.

One can only assume that both Jesus and the author of 4Q521 view death as a time of captivity awaiting the final redemption, and interpret Isaiah’s use of “the opening of the prison to those who are bound” as glimpse into the time of this time in which all things will be restored, including life. In the presence of Messiah, not even death can hold his captive securely.

Jan 27, 2011 Posted on Jan 27, 2011 in Dead Sea Scrolls, Yeshua | 1 comment

Jesus and the Dead Sea Scrolls, Part 1

I’ve recently begun giving the Dead Sea Scrolls a closer examination, particularly in light of research I am doing on Jewish worship in the Second Temple Period. While researching this, I have read through a few different translations of the Melchizedek Scroll (11Q13), which is known by various titles.

There are several things that link this particular text to the New Testament, in that is paints Melchizedek in much the same light as the author of the Epistle of Hebrews. From this text I believe we can better understand and appreciate the Melchizedek imagery of the book of Hebrews. I believe the correlation in the Melchizedek Scroll also gives us solid evidence that the author of Hebrews’ interpretation of the Messiah’s role as a Divine High Priest was not limited to Christian interpretation or a late Christian-influenced theological development (I hope to share more on this later).

What I would like to share now is the scroll’s view of Melchizedek functioning as one who, in the year of Jubilee, proclaims not only a release from captivity, but from sin as well. Commenting on Deuteronomy 15:2 (which details the release of debts during the year of Jubilee), the Melchizedek Scroll states:

“[the interpretation] is that it applies [to the L]ast Days and concerns the captives, just as [Isaiah said: "To proclaim the jubilee to the captives" (Isa. 61:1) . . . . just] as [ . . . ] and from the inheritance of Melchizedek, f[or . . .  Melchize]dek, who will return them to what is rightfully theirs. He will proclaim to them the jubilee, thereby releasing th[em from the debt of a]ll their sins.” (emphasis mine)

Wise, M. O., Abegg, J. M. G., & Cook, E. M. (1996). The Dead Sea Scrolls: A New Translation. HarperOne, p.456.

In Luke 4:16-21 we find Jesus saying almost the exact same thing:

And he came to Nazareth, where he had been brought up. And as was his custom, he went to the synagogue on the Sabbath day, and he stood up to read. And the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written, “The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord’s favor.” And he rolled up the scroll and gave it back to the attendant and sat down. And the eyes of all in the synagogue were fixed on him. And he began to say to them, “Today this Scripture has been fulfilled in your hearing.” (ESV, emphasis mine)

In the Melchizedek Scroll, the author has done exactly what Jesus does when he reads the text of Isaiah in the Nazareth synagogue. He links the text in Deuteronomy concerning the jubilee year and the release of debts to the passage in Isaiah where the speaker is “anointed” (Hebrew: mashach / מַשָׁח) in order to “proclaim liberty to the captives.” Many times Jesus couples his miracles of healing with the forgiveness of sin. In both the Melchizedek Scroll and in the thoughts of Jesus, bringing liberty to captives involved not only a physical release (and with Jesus, it began many times with healing and exorcism), but a spiritual release from the bondage of sin.

In the Melchizedek Scroll, however, it is not merely the Messiah who accomplishes this, but Melchizedek himself. We shall look at the scroll’s understanding of this Melchizedek figure more in subsequent articles.