Dec 5, 2012
“I will surely bless you, and I will surely multiply your offspring as the stars of heaven and as the sand that is on the seashore. And your offspring shall possess the gate of his enemies, and in your offspring shall all the nations of the earth be blessed, because you have obeyed my voice.” — Genesis 22:17,18
The Father of Faith
Who is this man upon whom the three monotheistic religions of the world are based? Who is this man called “friend of God” (James 2:23), the one whom we call “Abraham Avinu” (“Our Father Abraham”)? Who is this mere mortal by which the King of the Universe defines Himself?
The One, True, Living God — the God of the Bible — is known as the “God of Abraham, Isaac and Jacob.” He initially reveals Himself to this man Abraham as אל שדי (“El Shaddai“) — “God Almighty” or the “All Sufficient God.” However, His first self-designation, to anyone other than Abraham is that of “God of Abraham” (Genesis 26:24) He identifies Himself in relationship to this one man whom He called out from among his brethren to become the singular person through whom all humanity will be blessed. The Holy One is also known as the “Shield of Abraham,” from His promise to Abraham which states, “Fear not, Abram, I am your shield” (Genesis 15:1). In any case, God has inseparably wrapped Himself up in this man named Abraham.
Abraham is probably best known as the “Father of Faith,” a title which has been bestowed upon him because of how he exemplifies one who is trustworthy in all things. Both Paul and the author of Hebrews refer to him in similar terms. In one instance, Paul refers to him as “Abraham, the man of faith” (Galatians 3:9). In both his epistle to the Romans and to the Galatians, Paul makes the argument that besides the physical descendants of Abraham, all those who trust in Yeshua (Jesus) are considered spiritual children of Abraham because they model Abraham by responding to their calling through faith. Thus Abraham is “the father of all who believe” (Romans 4:11). (more…)
Aug 24, 2012
Repentance, Prayer, & Tzedakah annul the evil decree.
Come away, my Beloved…
Today I begin a series of posts speaking on the themes of the month of Elul, the sixth month on the Biblical calendar. It is the month just prior to the onset of the High Holy Days of the Fall. Here are some ways to understand this holy month from a Messianic perspective.
Each day in the month of Elul the shofar is blown in anticipation of the approaching High Holy Days of Rosh Hashannah & Yom Kippor (and then immediately followed by Sukkot/Tabernacles). On Rosh Hashannah (in the Bible it is only referred to as Yom Teruah – the Day of Sounding), the sound of the shofar is said to awaken the slumbering soul and rekindle a yearning to return to its Creator. For thirty days prior to Rosh Hashannah, the day the books of Life and Death are opened, the shofar reminds us of our need for a spiritual renewal and a reconnection with our Spiritual Source.
Let us hear the sound and be called to remembrance. (more…)
Jun 28, 2012
And as he was setting out on his journey, a man ran up and knelt before him and asked him, “Good Teacher, what must I do to inherit eternal life?” And Jesus said to him, “Why do you call me good? No one is good except God alone. You know the commandments: ‘Do not murder, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor your father and mother.’” And he said to him, “Teacher, all these I have kept from my youth.” And Jesus, looking at him, loved him… (Mark 10:17-21)
When we read this account of the rich young man who approaches Yeshua, we tend to completely gloss over one little statement. After responding to Yeshua that he had been diligent in keeping the mitzvot throughout his life, it says that Yeshua “loved him.” He “loved him” because he knew that this young man was sincere in his service to Hashem. He “loved him” in that he was faithful in walking in obedience to the God of Israel. But he also “loved him” enough to speak to him with the gut-level truth when he told him the one thing he still lacked: to be radically sold out to the Messiah.
When we are faithful in the small things, we will be “tested” by with the reward of being given even greater responsibilities. C.S. Lewis, in The Horse and His Boy, from his Narnia series, tells the story of a boy named Shasta who had to experience very difficult things in his life. And just when he thought it couldn’t become any more difficult, the challenges increased exponentially. Here is an excerpt, which I posted previously, that illustrates what I am trying to say:
“‘If you run now, without a moment’s rest, you will still be in time to warn King Lune.’ Shasta’s heart fainted at these words for he felt he had no strength left. And he writhed inside at what seemed the cruelty and unfairness of the demand. He had not yet learned that if you do one good deed your reward usually is to be set to do another and harder and better one.”
The Mishna puts has an aphorism from Ben Azzai which states,
“Be eager to fulfill the smallest mitzvah and flee from transgression; for one mitzvah induces another and one transgression leads to another transgression. The reward of a mitzvah is a mitzvah, the reward of one transgression is another transgression” (Avot 4:2).
Yeshua said it this way:
“You lack one thing: go, sell all that you have and give to the poor, and you will have treasure in heaven; and come, follow me.” (Mark 10:21)
But the good news is that if we step up to the plate and meet the challenge, his response will be:
His master said to him, ‘Well done, good and faithful servant. You have been faithful over a little; I will set you over much. Enter into the joy of your master.’ (Matthew 25:21)
I see myself in this young man to which Yeshua addresses in that I have been faithfully diligent in many things, but sometimes am not ready for the “reward.” I would like to sit back and rest, rather than meet another challenge. However, in regard to this young man, Yeshua “loved him.” Maybe this young man overlooked this just as I had. He didn’t realize the love Yeshua had for him and how the challenge was actually the reward. Yeshua “loved him” just as he “loves us.” Yes, Jesus love me… But he expects a radical commitment to himself. Are we up for the challenge, or are we walking away with our heads to the ground?
Jun 21, 2012
This is the first few articles that I will be posting entitled Jesus, Friend of Sinners. This first article only scratches the surface of the various sub-topics to which this broad topic has lead. I hope you will enjoy exploring this subject with me.
Recently, I heard a song by the popular Christian band Casting Crowns called “Jesus, Friend of Sinners” for the first time. The song is a call for unity within the body of Christ, to put down pointing fingers and judgementalism and show the world the love of Christ. The first part of the song, I think, accurately paints a picture of the current state of religious Christianity in our present day, while calling for a radical reform within our ranks. Here is the first verse and chorus:
Jesus, Friend of sinners we have strayed so far away
We cut down people in your name but the sword was never ours to swing
Jesus friend of sinners the truth’s become so hard to see
The world is on their way to You but they’re tripping over me
Always looking around but never looking up I’m so double minded
A plank eyed saint with dirty hands and a heart divided
Oh Jesus, friend of sinners
Open our eyes to the world at the end of our pointing fingers
Let our hearts be led by mercy
Help us reach with open hearts and open
Oh Jesus friend of sinners break our hearts for what breaks yours
In days when homosexuality and abortion are hot topics and call for hard lines to be “drawn in the sand,” we need to know where those boundaries are between the sin and the sinner. We need to be able to stand firm in upholding the biblical definition and rejection of sin, while extending our arms to the sinner to be embraced by the love of our Messiah. However, the the first part of the next verse is what caught my attention. Here it is:
Jesus, friend of sinners – the one who’s writing in the sand
Make the righteous turn away and the stones fall from their hands
Here we have a commentary on Jesus’ encounter with the woman “caught in very the act of adultery” (according to the KJV) from the 8th chapter of the Gospel of John (verses 2-11). We are all familiar with this passage, but let me refresh our memory before we continue.
Early in the morning he came again to the temple. All the people came to him, and he sat down and taught them. The scribes and the Pharisees brought a woman who had been caught in adultery, and placing her in the midst they said to him, “Teacher, this woman has been caught in the act of adultery. Now in the Law Moses commanded us to stone such women. So what do you say?” This they said to test him, that they might have some charge to bring against him. Jesus bent down and wrote with his finger on the ground. And as they continued to ask him, he stood up and said to them, “Let him who is without sin among you be the first to throw a stone at her.” And once more he bent down and wrote on the ground. But when they heard it, they went away one by one, beginning with the older ones, and Jesus was left alone with the woman standing before him. Jesus stood up and said to her, “Woman, where are they? Has no one condemned you?” She said, “No one, Lord.” And Jesus said, “Neither do I condemn you; go, and from now on sin no more.” (John 8:2-11)
In this encounter, Jesus is confronted with a test from some of the religious leaders of his day. As he sits down to teach the crowd, a woman is brought before him with the claim that she was “caught in adultery, the very act” (KJV). They then press Jesus with the question regarding the situation of an adulteress in the Torah (vs. 5). Jesus acts as if he is ignoring the accusers, bending down and beginning to write on the ground with his finger. When he is questioned again he stands, responding with the famous quote, “Let him who is without sin among you be the first to throw a stone at her.” (verse 7). He sits back down and begins to write on the ground a second time. Those around Jesus began leaving “one by one, beginning with the older ones,” until only Jesus and the woman were left. Jesus stands and addresses the woman, asking her where her accusers had gone, and if anyone was left to condemn her. She replies that no one was left to accuse her. Jesus then responds with the celebrated words “Neither do I condemn you; go, and from now on sin no more.”
A Closer Look
Although this passage has been admired by the church over the centuries — and is, in fact, due considerable admiration for the way Jesus, the Master of Torah, uses Torah to uphold the justice of Torah — we have heralded it largely for the wrong reasons. Almost inevitably, when reading the story of the adulterous woman in John’s Gospel, most readers will envision a summary statement that reads like the words of a newspaper headline: “Grace conquers Law.” We tend to think that Jesus overrides the Torah with his decision to ignore the “letter of the law” and show mercy to this woman. However, if we have a good familiarity with the Torah and we understand the actual situation properly, it becomes quite clear what is happening in this encounter. But before we get into the technical details of how Jesus handled this dispute, here is the question to which I have been building up:
Who were those who were holding the stones, eager to deal the blows of death to this woman? Were they really the righteous as the song presumes? If they were truly the righteous, then they would and should be loved of God, as it is said, “the Lord loves the righteous” (Psalm 146:8). Or does this story help us distinguish the righteous from the unrighteous?
Let’s review the lyrics in question again:
Jesus, friend of sinners – the one who’s writing in the sand
Make the righteous turn away and the stones fall from their hands
I’m sure the author had noble intentions when penning these lines. Their honesty, however, exposes a truth within our ranks that needs addressing. When we read this passage in John’s Gospel, the vast majority of us make the same assumptions as the author of these lyrics — namely that those who are ready to stone this poor woman are those who are “righteous” by definition of the Law, and are typical of those living “under the law.” After all, aren’t they just doing what the Law has prescribed – stoning an adulterous woman? Don’t we see their actions as the poster child of Judaism, while we see the “grace” of Jesus in this instance as the epitome of Christianity?
But the only way for these lyrics to make any sense is to turn the tables and make the unrighteous become the righteous, and vice versa. Why? Because if we were to be honest, the only one righteous in this whole story is Jesus. We know the position of the woman. She has been brought before Jesus on grounds of adultery, a serious charge. Regarding the ones who held the stones, we would have to say that they were not upright in their actions. Therefore, they would fall into the category of unrighteous as well. As a matter of fact, they were the ones breaking God’s Law to a greater degree than the woman. They actually knew the measures prescribed by the Torah for dealing with adultery, yet willfully chose to act in opposition to God’s instructions. This automatically places them in the category of “sinner,” rather than “saint;” “unrighteous,” rather than “righteous.”
Here is where “Jesus, friend of sinners” fails. We would never knowingly call Jesus a friend to these hypocrites who turn God’s holy system of justice on its head. We would never rightly call Jesus an advocate of these who would “call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter” (Isaiah 5:20). Why, then, do we do so in this story? We loath the villains – those who have brought the woman before Jesus – but at the same time we call them “the righteous.” This is a contradiction and we must admit it. In our zeal to show the sinner love and mercy, we often topple the definitions of “sin” and “righteousness,” completely blurring the lines between the two. We must keep in mind that Jesus does not love sinners because of their sin. There is no merit in being a sinner. His heart is drawn to sinners in order that they might turn from their sin and become one among the righteous of his people. He sees their potential and beckons them to leave their present circumstance and allow him to wipe away their stains and release them from the shackles of their sins (Psalm 146:7).
There is a rabbinic saying, which states, “Even righteous people cannot stand in the place of those who repent”. Although worded in a different manner than we are accustomed, this central theme continues to act as the driving force behind the ministry of Jesus. The words that have the more familiar ring to our saintly ears are, “Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance” (Luke 15:7). Why doesn’t heaven rejoice over the one who is faithful, diligent and true? Because of the Father’s love for all of His creatures and His longing to have all of humanity reconciled to Himself. This point is emphasized in Luke’s account of the “sinful woman” who washed his feet with her tears (of repentance), anointed them with oil and then wiped them with her hair.
“And the Pharisees and their scribes grumbled at his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” And Jesus answered them, “Those who are well have no need of a physician, but those who are sick. I have not come to call the righteous but sinners to repentance.”” (Luke 5:30-32)
Jesus continually emphasizes this point when he tells the Parable of the Lost Sheep (Luke 15:1-7), the Parable of the Lost Coin (Luke 15:8-10) and the Parable of the Lost (Prodigal) Son (Luke 15:11-32). There are others as well. My point is this: Jesus’ love and longing for the sinner is born out of his Father’s will that “whosoever believeth on him might be saved.” It is not his identification of commonality with sinners. Let me once again emphasize that there is no merit in being a sinner. The point of Jesus’ mission is not to start Club Sinner. His mission is to restore broken people, transforming sinners into saints, and not merely through membership card distribution.
Yes, Jesus is a Friend to sinners. But his love calls them to leave everything — particularly their sin — in order to follow him. He makes a distinction between the righteous and the sinner, never blurring the lines that define them. The righteous are truly righteous, and the sinners truly sinners.
In my next article we will continue to explore this theme, Jesus, Friend of Sinners, by examining the details surrounding this instance and how Jesus used the justice of the Torah to defend this woman, rather than merely forgiving her and ignoring the Torah’s system of justice.
Feb 24, 2012
One day a ten year old boy came home with a note from his teacher. The note said,
“We are concerned that your child is illiterate. Can we have a parent-teacher conference?”
The next morning before school the mother stormed into the class room, slammed the note down on the teacher’s desk, looked her straight in the eye and said,
“I’ll have you know, I was married two years before little Ricky was born!”
That said, I have to call a spade a spade. The plague of biblical illiteracy is upon us. We must “take arms against a sea of troubles, and thus by opposing, end them.” But as long as we accept them, they will exist and persist.
“Americans revere the Bible – but, by and large, they don’t read it. And because they don’t read it, they have become a nation of biblical illiterates.” – George Gallup and Jim Castelli
How bad is it? Here is a list of results from various surveys…
- Fewer than half of all adults can name the four gospels
- Many professing Christians cannot identify more than two or three of the disciples
- 60 percent of Americans can’t name even five of the Ten Commandments
- 82 percent of Americans believe “God helps those who help themselves” is a Bible verse
- 12 percent of adults believe that Joan of Arc was Noah’s wife
- A survey of graduating high school seniors revealed that over 50 percent thought that Sodom and Gomorrah were husband and wife
- A considerable number of respondents to one poll indicated that the Sermon on the Mount was preached by Billy Graham
I’ve personally heard the following:
- Is Galatians in the Old or New Testament?
- Wasn’t Jacob the guy who got swallowed by the whale?
- That’s a book of the Bible?
- ALL of the disciples were Jewish?
And many more, that I can’t remember at the moment (and some which are too embarrassing to share).
Let’s face the facts: “Increasingly, America is biblically illiterate.” (A quote by George Barna.) And people like George Barna tend to blame churches, pastors and youth pastors. But is it really their problem? Isn’t the problem the mothers and fathers of the children, who are commissioned to teach their children (read the book of Deuteronomy — Book #5 in the biblical lineup, in case you need help — it’s a constant theme) the Bible and biblical values? We have not only failed on a personal level by not engaging the biblical record ourselves, but we have failed the generations of our children, grandchildren and all future generations.
We have a breakdown in the process of discipleship. In order to be a true Disciple of Yeshua (Jesus), we must imitate him. But in order to imitate him, we must know his life and message. In order to know his life and message, we must understand his teachings. In order to understand his teachings, we must have a very good understanding of the Bible he used: the Tanak (a.k.a. the “The Old Testament.” And in order to properly understand the Tanak, we must first understand God’s initial self-disclosure to humanity found in the Torah (or the “Pentateuch” — Genesis through Deuteronomy).
Dr. R. Albert Mohler, Jr (president of The Southern Baptist Theological Seminary) sums it up quite well by saying:
We will not believe more than we know, and we will not live higher than our beliefs. The many fronts of Christian compromise in this generation can be directly traced to biblical illiteracy in the pews and the absence of biblical preaching and teaching in our homes and churches.
Again, this requires effort to correct.
“A person wants to become a scholar and a leader overnight, and to sleep that night as well.”
—Rabbi Yaizel of Navorodock
If we expect to be good disciples sheerly by osmosis, we are sorely mistaken. It requires an investment.
Start your investment today, so that you will have dividends you can enjoy tomorrow.