All posts by James Pyles

James Pyles is a published Science Fiction, Fantasy, and Horror author as well as the Technical Writer for a large, diversified business in the Northwest. He currently has over 30 short stories published in various anthologies and periodicals and has just sold his first novella. He won the 2021 Helicon Short Story Award for his science fiction tale "The Three Billion Year Love" which appears in the Tuscany Bay Press Planetary Anthology "Mars."
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Yom HaShoah in Church

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Passover this year was not a festival of freedom for Alisa Flatow of West Orange, New Jersey. The Brandies junior was rendered brain dead by a piece of shrapnel on April 9, when a Palestinian suicide bomber drove his van of explosives into a busload of Israelis near Kfar Darom in the Gaza Strip.

-Ismar Schorsch
“To Love Our Neighbor is Not Enough,” pg 413, May 6, 1995
Commentary on Torah Portion Kedoshim
Canon Without Closure: Torah Commentaries

No one is ever to say, “I am too old to worry about the welfare of the next generation.”

-Schrorsch
“The Ethic of Stewardship,” pg 417, May 10, 1997

In short, holiness is a matter of deeds, not words.

-ibid
“What is Holiness?” pg 419, April 23, 1994

You may be wondering what all of these quotes have to do with Yom HaShoah or Holocaust Memorial Day. I’m sure Schorsch’s commentaries on Parashah Kedoshim were unassociated with any thought of Shoah, but with the commemoration beginning tonight (Sunday, April 27th) at sunset, Schorsch’s articles on holiness are refactored in my mind into a memorial for the dead and a cry to the living.

I’m writing this before attending church on Sunday morning. I can’t get away from the counterpoint of Christianity’s history relative to the Jewish people and however unmeaning, the Church’s contribution to Hitler’s ghastly atrocities.

I commented several weeks ago on my decision not to attend Easter…uh, Resurrection Day services at church because of how it affected my wife last year. It seems somewhat ironic that I should select Yom HaShoah as my opportunity to return to corporate Christian worship. I hope it’s not a mistake.

My recent reflections on Purim including its meaning for the Church and sadly finding the Spirit of Haman in the Church, point to the relevancy of certain Jewish observances to Christians, especially as a point of education and elucidation.

ShoahIf any body needs to be reminded of Shoah and how the screams of six-million murdered Jews continue to echo down the dark tunnel of history and into our present, it is the Church.

I don’t say this as a way of blaming current Christianity for the Holocaust or any of the other atrocities that have been committed against the Jewish people and Judaism over the past two-thousand years or so, but as a cautionary tale and a reminder that we don’t have to return to the sins of the past. As I’ve said before, Evangelicals are abandoning support of Israel and the Jewish people in droves. The stage is being set in Europe and America for a resurgence of anti-Semitism and Jew hatred.

How soon we forget.

Which is why we must not only remember but we must teach. We must remind ourselves of the horrors of the past and we must educate the next generation that the return of the Spirit of Amalek is only a heartbeat away.

So my church attendance today will also be a silent reminder, or maybe a not so silent reminder, to my fellow Christians of what this day means to them…to us.

I have a t-shirt. I can’t recall the name of the company that produced it. I bought it many years ago, at the approach of Yom HaShoah, along with the others in the congregation I used to attend. The company making it wanted to sell six million of them, one for each victim. I don’ t know if it worked out that way. I hope it did. I want to represent one of six million. I want to be a reminder of one Jewish soul who died needlessly because of evil men and Christian indifference.

This commemorative t-shirt cries out that Shoah must never happen again. I wear it every year at this time, which is usually during the weekdays at work, as a witness. Only one person has ever asked me what it meant. He seemed surprised when I told him.

RemembranceI normally go to church dressed in “business casual” clothing, but dress pants are hardly suitable attire with a black t-shirt, so I’m “dressing down” for church today. I’m also dressing up, so to speak, and by “up” I mean elevation, both informational and spiritual. My clothing will be a badge of warning and of purpose. We must all do something today and tomorrow (and always) to remind the world around us of what they’ve forgotten, and to tell the news in the world around us to those who have never been told before.

My friend Dan Hennessy is, among other things, a “Holocaust educator, author, and activist.” He has a motto for his teaching which I like.

Education is resistance. Join the resistance.

Rather makes you feel like a freedom fighter when you say it out loud. But that’s who we are when we speak of Shoah, when we tell others what Yom HaShoah means, not just as a piece of history, and not just as something meaningful to Jewish people, but as a vital reminder to the Church” that we, as disciples of the Jewish Messiah, have a responsibility and a duty to the Jewish people, to Israel, and to God, never to forget and never to let our children forget. We must never let the world forget about the day when the world went mad.

Dan’s research and teaching led him to write a book: Remembrance and Repentance: The Call to Remember and Memorialize the Holocaust. I’m fortunate enough to own a copy which I reviewed last year. At less than one hundred pages, it can be read in just an hour or two and serves as a perfect devotional for the remembrance of Shoah.

What do you do on Yom HaShoah?

You can learn more than I could possibly insert into this brief missive. You can read the story of a Holocaust survivor and put a living, human face on the Holocaust. You can watch video reminders of the past so you may strengthen your resolve that the past does not also have to be the future for the Jews. You can realize that Shoah is continually lived out in Jewish experience today and in the history of modern Israel.

The Holocaust did not end in 1945 when the Allies liberated the Jewish survivors from the Nazi killing centers and concentration camps. Still shadowing the world’s moral, political, and religious life are the consequences of what happened, and did not happen, in the period of 1933 to May 1945 in predominantly Christian Europe.

-Daniel Hennessy
“Educational Activism,” pg 82
Remembrance and Repentance: The Call to Remember and Memorialize the Holocaust

I quoted Ismar Schorsch above in saying that we are not “too old to worry about the welfare of the next generation” and “holiness is a matter of deeds, not words.”

Yesterday’s Torah Portion Kedoshim includes the following:

Hashem spoke to Moses saying: Speak to the entire assembly of the Children of Israel and say to them: You shall be holy, for holy am I, Hashem, your God.

–Leviticus 19:1-2 (Stone Edition Chumash)

These words, or something similar, are not foreign to Christians:

Therefore you are to be perfect, as your heavenly Father is perfect.

–Matthew 5:48 (NASB)

Remembering Shoah and teaching others to remember is an act of Holiness and perfection. It is honoring God, for God asks each of us to love kindness and to do justice (Micah 6:8).

candle shoahToday, I will stand in the sanctuary among other Gentile Christians as a witness. Pastor Randy, who lived in Israel for fifteen years, is on vacation this week so he won’t be leading services. Pastor Bill will be giving a sermon on David and Goliath (I Samuel 17) and my Sunday school class will be teaching on Ephesians 2. Nothing wrong with any of those lessons.

But given what is on my heart as I write this, I can think of something better to teach in church today. I pray that there’s someone who will listen.

This year, Yom HaShoah begins on Sunday, April 27th at sundown and ends on Monday, April 28th at sundown. If you can teach someone about Shoah then teach. If you know little or nothing of Shoah, then learn.

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Leviticus, Homosexuality, and Abominations

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You shall not lie down with a male, as with a woman: this is an abomination.

כב. וְאֶת זָכָר לֹא תִשְׁכַּב מִשְׁכְּבֵי אִשָּׁה תּוֹעֵבָה

–Leviticus 18:22

Ok wait, we know that Leviticus forbids men having sex with each other, and that the penalty is death. But does G-d give us a reason? Yes, She does. “You shall not lie with a man as with a woman, it is an abomination.” When I was growing up and reading those words, I had no idea what abomination meant, but I knew it must be bad. I had visions of the abominable snowman attacking me if I did any of the mentioned activities that were said to be ‘abominations’. This fearful obedience stopped me from challenging my church’s beliefs about homosexuality for many years.

What does this strange word mean? Well, in Hebrew, the word is ‘to-evah’ (or to-ebah), but that helps little. The word is difficult to translate succinctly, but picture someone or something that is wild and dangerous, highly addictive and contagious. Picture something radioactive, that once unleashed, will spread like wildfire and affect (and infect) everything nearby. It’s not only wild, but disgusting, and describes detestable religious orgies, or idolatrous practices. If you were confronted with that kind of enemy, what would you do? You’d have to destroy it–stop it dead in it’s tracts (sic). If you didn’t, it would soon infect the entire population, yourself included.

One interesting fact is that the first time ‘ABOMINATION’ is used in the Torah is to DESCRIBE WORSHIPPING G-D, when Moses is asking Pharoah to let the Israelites worship G-d in the desert. The Pharoah inquired, “Why can’t they worship right here?” and Moses answered that if the Israelites worshipped G-d in Egypt, their acts would be an ABOMINATION to the Egyptians. Can you believe it? Worshipping the one true G-d is considered an abomination! Why? Because it is the religious rite of a different religion (from the perspective of the Egyptians–the Israelites were going to sacrifice animals whom the Egyptians worshipped, so it was considered detestable). Still don’t believe that toevah is about idolatry? “Do not inquire concerning their gods, saying, ‘How did these nations worship their gods? I also want to do the same.’ You must not do the same for the L-rd your G-d, because every TOEVAH that the L-rd hates they have done FOR THEIR GODS” Deut.12:30-1. This makes it clear, the abominations of the Canaanites weren’t just a bunch of random detestable acts, they were FOR THEIR GODS. As a child I wondered what ‘abomination’ meant, now I have the answer. The Bible gives its own definition in Deut. 12:30-31; an abomination is a detestable religious rite of a religion different from your own.

-from the B’nai HaKeshet (Children of the Rainbow) website

My stated intent to review Matthew Vines’ book God and the Gay Christian has inspired a lot of attention and responses on my blog post, on Facebook, and via email. One such email message led me to the B’nai HaKeshet website from which I quoted above. That quote was taken from a much longer missive which attempts to explain that the Bible never speaks against Homosexuality or Homosexual acts in general.

AshtorethI Googled the definition of the Hebrew word “toevah” which is commonly translated as “abomination,” such as we see in Leviticus 18:22 and the search results returned a lot of the same information, basically saying that this portion of scripture is not a blanket prohibition against male on male sexual acts, but specifically addresses such sexual activity within the context of idolatrous worship. The issue supposedly isn’t a man having sex with another man, but a man having sex with another man (male temple prostitute) in association with worshiping an idol.

It’s difficult to find a source (at least by a quick Google search) that is objective or neutral and simply defines the word and its usage, but the closest I found was a newspaper opinion piece written by Rabbi Bruce Warshal called Lots of abominations in the Bible (Sept. 19, 2012).

Rabbi Silvers discussed the meaning of the Hebrew word toevah, which most English bibles translate as “abomination,” as in Leviticus, chapter 18, verse 22: “Do not lie with a male as one lies with a woman; it is an abomination. He pointed out that the Hebrew word toevah is used extensively in the Bible regarding food prohibitions, idolatrous practices, magic and ethical violations. His prime example is that eating shrimp (shellfish) is toevah. Yet today he knows plenty of Jews who eat shellfish.

I also found a word study written by someone named Skip Moen on the word to’evah:

With this in mind, we can turn to the word to’evot (abominations). What is an abomination? Do you think that it is something so hideous, so immoral, that it ranks among axe murder, rape and incest? Remember the cultural background of the ancient Near East. Something is to’evah’ when it is loathsome and detestable. It may be physical, ritual or moral. It is something offensive to values of the culture. That means to’evah is determined within the culture and community, just like mishpat. And that means God defines what He finds offensive within the community of Israel. The world may not find some of these actions offensive. That doesn’t matter. They are not regulations for the world. They are offenses to the Hebraic biblical way of life. If we want to demonstrate with our behavior the values that God expresses with His words to His chosen community, then these to’evot will not be part of our actions.

We must understand this perspective in order to understand why homosexuality, slander and human sacrifice are in the same category as dishonest business practices and the eating of unclean animals. When it comes to offenses to God’s values, eating pork is the same as child sacrifice; ritual prostitution is the same as cheating a man with false weights and measures; and homosexual behavior is just as repugnant as lying. Forget the arguments about morality. Put aside the nurture/nature nonsense. None of these matter when it comes to embracing the culture of the Kingdom. If you want to be in God’s community, then you behave in ways that honor Him. End of story.

Topical Index: abomination, to’evah, rule, mishpat, Proverbs 6:16-19, Leviticus 18:26

forbiddenThe sense I’m getting from all of this is that the word “toevah” can be applied to many different acts which God forbade the Israelites from performing, considering all of them “idolatry” or alternately “adultery” (I’ll get to that). But does that mean all of the forbidden acts (including sex with close relatives, see the wider text in Leviticus 18) are only forbidden when engaged within the context of idol worship?

(Remember, context, context, context. Leviticus 18:22 is included in the larger context of the Leviticus 18 “forbidden relationships and acts” list for a reason).

Saying that these various sex acts are only an “abomination” if performed as part of idol worship doesn’t make sense. That would mean it would only be forbidden for an Israelite to have sex with his sister or step-mother if that sexual act was performed as part of worshiping a foreign god.

The crux of the argument presented at B’nai HaKeshet is that for something to be an “abomination” it must be related to idol worship and cannot be a “stand alone” prohibition that crosses all contexts. Just read Leviticus 18:6-18 and you’ll see prohibitions against sexual acts all involving either incest or sex with other close relatives (mother-in-law, step-sister, and so on).

As far as Rabbi Warshal’s reference to Rabbi Silvers, just because some or many Jews today eat shellfish in violation of the Torah commandment doesn’t make it right. Disobedience to God is still disobedience regardless of how many people are engaging in the behavior.

Although on the surface, it seems as if the anonymous writer at B’nai HaKeshet has done her homework (she does state that she’s a woman), the logic she employs to come to at least some of her conclusions has “gaps”.

Here’s what I mean.

When the Lord began to speak through Hosea, the Lord said to him, “Go, marry a promiscuous woman and have children with her, for like an adulterous wife this land is guilty of unfaithfulness to the Lord.”

–Hosea 1:2

Rebuke your mother, rebuke her, for she is not my wife, and I am not her husband.

–Hosea 2:2

“Though you, Israel, commit adultery, do not let Judah become guilty.”

–Hosea 4:15

God compared the intimate relationship He has with Israel as a husband to a wife, with God playing the role of husband. When Israel strayed and worshiped false gods instead of or in addition to Hashem, it was compared to committing adultery. But did Israel to the last man and woman cheat on their spouses? Is that what God is talking about? No. He’s employing a metaphor through the prophet Hosea (to the point where Hosea is commanded to marry Gomer, a promiscuous woman) in order to illustrate His point.

hosea and gomerAny act of disobedience committed by the Israelites is compared to idolatry and faithlessness. We can’t say that only an Israelite who cheats on his or her spouse is guilty of idolatry or that it is only forbidden for an Israelite to cheat on his/her spouse in performance of an idolatrous act is forbidden.

You have to look at the broader scope. It is my opinion that toevah can mean many different acts of disobedience to God, some directly related to idol worship but many others involving forbidden activities that are not or at least do not have to involve worshiping an idol. It was still forbidden of the Israelites to eat a ham sandwich, even if it had nothing to do with a pagan practice, just as eating ham (or shellfish) for observant Jews today is considered a forbidden act. That many secular Jews eat ham or shellfish doesn’t make it acceptable in God’s sight.

I’ll stop here rather than continue with my assessment of the B’nai HaKeshet author’s other assertions. I may address them at some other point, but I want to get this published quickly so any of my readers who goes offline for Shabbat can have a chance to respond before Saturday night/Sunday morning. Also, because I’m writing/editing very quickly, this missive isn’t as polished as I’d like it to be, so excuse the rough spots.

I’m not trying to be mean or insensitive and I hope I’m being objective, but it just seems as if a certain bias has entered how these texts are being read, especially in light of the larger context of the Bible and God’s relationship with Israel. I know this doesn’t specifically address Christianity and Homosexuality, but I have some ideas about how to consider that paradigm.

Last point. I wrote this as a way to get my head into the debate relative to Homosexuality and whether or not the Bible supports and endorses (or at least doesn’t outright condemn) homosexual acts in the community of faith. So far, I can’t say there’s overwhelming evidence that God is “cool” with such behavior. Your polite feedback, as always, is welcome.

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Preparing to Review “God and the Gay Christian”

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“God and the Gay Christian is a game changer. Winsome, accessible, and carefully researched, every page is brought to life by the author’s clear love for Scripture and deep, persistent faith. With this book, Matthew Vines emerges as one of my generation’s most important Christian leaders, not only on matters of sexuality but also on what it means to follow Jesus with wisdom, humility, and grace. Prepare to be challenged and enlightened, provoked and inspired. Read with an open heart and mind, and you are bound to be changed.”

—Rachel Held Evans, author of “A Year of Biblical Womanhood and Faith Unraveled”
found at Amazon.com

This isn’t the sort of book I’d normally read, and especially the sort of book I’d pay for, but I found a book review on this text, and it’s quite compelling to consider that someone would say there’s supportive data in the Bible for “loving same-sex relationships”. A surface reading of both the Old and New Testaments would seem to suggest otherwise, but the debate continues to rage regarding the accuracy (let alone “truth”) of this matter. One such debate can be found in the comments section of The Christian Post article Evangelicals Review Matthew Vines’ “God and the Gay Christian” Book, while LGBTQNation.com has a very different viewpoint.

Whenever I’m concerned that my conservative religious, social, and political bias is overwhelming my ability to fairly view an issue like this, I check in with my daughter who is supportive of marriage equality and equal rights for the LGBTQ community. Given her perspective, she continues to think that equality in secular society is one thing, but that it’s a step too far to say that the Bible actually supports and endorses homosexual behavior.

That’s been my perspective as well (for a representative but not exhaustive list of my blog posts on this matter, click on this link). I haven’t reviewed a book like Vines’ before, but I have reviewed a series of reviews of a book called Same-Sex Unions in Premodern Europe written by the late John Boswell. My conclusion of the author’s supposition that the Church performed same-sex marriages in antiquity and thus, the modern Church should perform same-sex marriages today, is that it was pretty much wishful thinking on Boswell’s part.

I will agree that the Bible generally does not speak of same-sex relationships in a negative light when they occur outside the community of faith. However, for those who are joined to God in a covenant relationship (i.e. the Jewish people) or those of us (i.e. Gentile Christians) who are grafted in and enjoy certain covenant blessings, the story (in my humble opinion) is different.

But I can’t get ahead of myself and I want to be fair. My concern is that this book will be reviewed almost exclusively along emotional, political, and social lines rather than based on an evaluation of the author’s research in comparison to scripture. That is, if you are a liberal Christian or Jew, you’ll love the book. If you’re a conservative Christian or Jew, you’ll hate it. It’s a knee-jerk response from either side of the aisle. You almost don’t even have to read the book in order to render a strongly held opinion.

I’d like the opportunity to look at Vines’ work while minimizing my “visceral response”. I should say that a lot of how one reviews such a book depends a great deal on the interpretative matrix used to understand the Bible. Evangelical Christians will use proof texts from the Old and New Testaments to speak against homosexuality while simultaneously saying the Old Testament laws (which by definition should include those laws that address homosexuality) are dead (for details about a Jewish viewpoint on homosexuality, read Homosexuality and Halakhah).

Liberal Christians and Jews won’t necessarily speak against the literal words of the Bible, but they will reinterpret them in ways that some of us might consider “creative” in order to say that the plain meaning of the text isn’t the true meaning of the text.

You shall not lie with a male as one lies with a female; it is an abomination.

–Leviticus 18:22

If there is a man who lies with a male as those who lie with a woman, both of them have committed a detestable act; they shall surely be put to death. Their bloodguiltiness is upon them.

–Leviticus 20:13

Matthew Vines
Matthew Vines

Strictly speaking, the New Testament doesn’t address homosexuality or homosexual behavior. It does address sexual immorality in a number of verses (Matthew 15:19, Romans 13:13, 1 Corinthians 5:11, Revelation 21:8, for example), but it’s a matter of opinion if the intent of the New Testament authors included “homosexuality” as a sexually immoral behavior, although according to this article:

Nearly every major Greek lexicon includes “fornication” as at least an aspect of the meaning of porneia. In addition to premarital sex, this term would also include such things as homosexuality, bestiality, adultery, et al The first definition given above sums it up well as “every kind of extramarital, unlawful, unnatural sexual intercourse.” We would also do well to remember Christ’s words from Matthew 15 which state that it is not only the actual intercourse that is prohibited, but also the sinful affection which lies behind the action (relate to Matthew 5:27-30). (emph. mine)

No doubt, the reviews of Vines’ book, pro and con, are going to be surging forth in the blogosphere, at least in the short run (public opinion is fickle and attention spans are limited), but I feel compelled to add my voice to the din because (hopefully) I can attempt to view what Vines wrote while restricting my reflexive response. If he can make his case based on scripture while avoiding an emphasis on emotional appeal, he should be heard out.

I just ordered the book. It will take some time to get here (five to fourteen business days), but I feel honor-bound to actually read Matthew Vines’ God and the Gay Christian: The Biblical Case in Support of Same-Sex Relationships before reacting to it in any definitive sense.

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Sermon Review of the Holy Epistle to the Hebrews: The Source of Eternal Salvation

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Follow the apostolic logic and discover the relationship between Psalm 2 and Psalm 110 and how the writer of the book of Hebrews derived the priesthood of Messiah. This teaching comes with a stern call to discipleship.

-D. Thomas Lancaster
Sermon Fourteen: The Source of Eternal Salvation
Originally presented on April 20, 2013
from the Holy Epistle to the Hebrews sermon series

So also Christ did not glorify Himself so as to become a high priest, but He who said to Him,

“You are My Son,
Today I have begotten You”;
just as He says also in another passage,

“You are a priest forever
According to the order of Melchizedek.”

In the days of His flesh, He offered up both prayers and supplications with loud crying and tears to the One able to save Him from death, and He was heard because of His piety. Although He was a Son, He learned obedience from the things which He suffered. And having been made perfect, He became to all those who obey Him the source of eternal salvation, being designated by God as a high priest according to the order of Melchizedek.

–Hebrews 5:5-10 (NASB)

In today’s sermon, Lancaster starts out with a bit of review of earlier in this chapter of Hebrews and ends it by “getting Evangelical.”

We return to the concept of the High Priest, who Lancaster called “the Holiest man in the world.”

Now when these things have been so prepared, the priests are continually entering the outer tabernacle performing the divine worship, but into the second, only the high priest enters once a year, not without taking blood, which he offers for himself and for the sins of the people committed in ignorance.

–Hebrews 9:6-7 (NASB)

The High Priest was the hope of the nation. Only he could enter the Holy of Holies on Yom Kippur and offer atonement for all of Israel. Every Jewish heart turned in repentance toward the Temple, the Most Holy Place, and the High Priest that their sins would be forgiven and atoned for, and they might be justified before God.

But as you might recall from previous reviews in this series, Lancaster believes the readers of the letter to the Hebrews were Hellenistic Messianic Jews who had been denied access to the Temple, the Priesthood, and the sacrifices, by the Sadducees who administered the Temple in those days. How heartbroken and anguished must these Jewish disciples of the Master have been, believing the High Priest on Yom Kippur was not atoning for their sins among the people of Israel.

James the Just and other apostolic figures had been martyred. The Messianic disciples were cut off from the Temple, their faith in the Master was wavering. And this epistle was sent to them as consolation and exhortation, and even as prophesy of a life when the Temple would be no more and all the Jewish people would suffer exile.

They needed a priest. But where did the writer of Hebrews get the idea that Yeshua (Jesus) of the tribe of Judah and the house of David was a High Priest? Wasn’t that only for the sons of Aaron?

And no one takes the honor to himself, but receives it when he is called by God, even as Aaron was.

–Hebrews 5:4 (NASB)

In Judaism, no one chooses to be High Priest. Not even King David himself could perform the duties of the High Priest. Only the son’s of Aaron.

Hillel and ShammaiLancaster recalled a story from the Talmud, specifically Shabbos 31, about three converts, three pagan Gentiles who wanted to become proselytes, one on the condition that he could become the High Priest. I found a summary at the Saratoga Chabad website if you’d like to review the material.

The point is, no one, not even the anointed one of God, King Messiah, can demand to become High Priest.

However, in another priestly line, we find another High Priest of a different order, Melchizedek, King of Salem, who Abraham encounters in Genesis 14:18-20

But what does he have to do with Jesus?

Lancaster reads Psalm 2 and Psalm 110 and says that they are both Psalms about Messiah, depict God establishing Messiah as ruler in Zion, show God speaking directly to Messiah, declaring Messiah as both Son and Priest:

I will tell of the decree: Hashem said to me, “You are my Son; today I have begotten you.

–Psalm 2:7

Hashem has sworn and will not change his mind, “You are a priest forever after the order of Melchizedek.”

–Psalm 110:4

If you go to the web page for this lesson, you’ll find a PDF with the translations Lancaster uses for these two Psalms.

In short, it’s Lancaster’s opinion that the writer of the Book of Hebrews uses Psalm 2 as the foundation for Psalm 110 and that these are his proof texts establishing Yeshua as a High Priest who is able to make atonement for us.

But when did this happen?

In the days of His flesh, He offered up both prayers and supplications with loud crying and tears to the One able to save Him from death, and He was heard because of His piety. Although He was a Son, He learned obedience from the things which He suffered. And having been made perfect, He became to all those who obey Him the source of eternal salvation, being designated by God as a high priest according to the order of Melchizedek.

–Hebrews 5:7-10 (NASB)

Messiah”In the days of His flesh.” In other words, in Christ’s earthly ministry he was established as a High Priest. How? Why?

Lancaster cites these verses as a wonderful, apostolic eyewitness about how the Master prayed. He prayed very loudly, with great supplications, with crying and tears, to God, the one able to save from death. Lancaster believes this tells of the night Jesus prayed at Gethsemane (Matthew 26:36-56, Luke 22:39-46).

And even though Jesus was a Son, he obeyed God, even as Isaac obeyed Abraham at the Akedah by allowing himself to be bound as the sacrifice, but in this case, no angel saved the son of promise from becoming the Lamb of God on the altar.

He suffered and was made perfect. Wasn’t he perfect before? What perfected him? The refiner’s fire? He was perfected as we shall be, by the resurrection. And having been made perfect, Jesus then became the one who is the source of eternal salvation for all who obey him.”

This is the part where Lancaster “gets Evangelical.” This is the part when he reminded me of the Head Pastor at the church I attend.

For the most part, we learn in the church that if we believe in Jesus, we will be saved from our sins, but the writer of Hebrews says Jesus is ”the source of eternal salvation for all who obey him.”

Obey Jesus by doing what?

“Repent, for the kingdom of heaven is at hand.”

–Matthew 4:17 (NASB)

First Fruits of Zion’s television series A Promise of What is to Come has a number of episodes describing what “the Kingdom of Heaven” or “the Kingdom of God” means and you can take a look at those for the details. But Jesus is calling all who hear him to repentance.

“If anyone wishes to come after Me, he must deny himself, and take up his cross daily and follow Me. (emph. mine)

–Luke 9:34 (NASB)

Nevertheless, the firm foundation of God stands, having this seal, “The Lord knows those who are His,” and, “Everyone who names the name of the Lord is to abstain from wickedness.” (emph. mine)

–2 Timothy 2:19 (NASB)

Repentance isn’t a one time event and it’s not mere intellectual or even emotional ascension that “Jesus is Lord”. It’s one thing to call Jesus “Master” and quite another thing entirely for him to be your Master (or my Master) by a conscious act of our (my) will, allowing him to truly rule your (my) life.

Lancaster pleaded with his audience to examine themselves and to determine if they have truly repented, if they repent daily, if they really, continually do subjugate themselves to the Master’s will, if he really is King of their (our) lives. Lancaster isn’t selling cheap grace. Lives hang in the balance. Like the writer of the Epistle to the Hebrews, Lancaster is exhorting his flock to keep to the faith, not unsaved sinners somewhere outside the body, but living human beings and devotees of the Master within the ekklesia, the body of Messiah.

What Did I Learn?

I listened to this sermon the same day I wrote For Redemption is Not Yet Complete, a dedication to repentance, turning away from sin,  and back to God.

According to Aish.com, there are four steps to repentance or teshuvah:

  1. Regret. To regret what we have done wrong.
  2. Leaving the negativity behind. To stop dwelling on the transgression in thought and action.
  3. Verbalization. To verbally state the transgression.
  4. Resolution for the future. To be determined not to let the transgression happen again.

waitRepentance, true repentance must be humanly possible, otherwise, why would God call for repentance so much in the Bible? In my studies of the New Covenant, thanks to Lancaster’s What About the New Covenant lectures, I know that we are currently in the Old Covenant times, which means we don’t yet have the ability to automatically, naturally, easily obey the voice of our Master. And yet, as believers, we are also called to listen to the voice of our shepherd as if we were already in New Covenant times.

The Master gives us all a sober warning (Matthew 25:31-46) that we can be counted as sheep or goats, and many believe they truly have turned to our shepherd but in fact, they never really repented. And in their sins, even while calling Jesus “Master,” they were rejected (or will be rejected) and sent away.

Take care, brethren, that there not be in any one of you an evil, unbelieving heart that falls away from the living God. But encourage one another day after day, as long as it is still called “Today,” so that none of you will be hardened by the deceitfulness of sin. For we have become partakers of Christ, if we hold fast the beginning of our assurance firm until the end…

–Hebrews 3:12-14 (NASB)

All shepherds cry out to their sheep, not to wander away, not to be foolish, not to fool ourselves that we are somehow “once saved, always saved,” that our “fire insurance” is all paid up.

The Bible is replete with warnings against human failure and exhortations and encouragement to maintain our faith, even in severe adversity, as did Paul, as did James, even to the death, for the sake of our lives, for the sake of the Master, for the sake of the Kingdom.

If we can do nothing else, cling to him, cleave to the shepherd, grasp the holy garments of the High Priest, repent with tears and anguish, and beg for him to provide your atonement, that you might be reconciled to God and enter His Kingdom.

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A Psalm for My Dad

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Bless the Lord, O my soul,
And all that is within me, bless His holy name.
Bless the Lord, O my soul,
And forget none of His benefits;
Who pardons all your iniquities,
Who heals all your diseases;
Who redeems your life from the pit,
Who crowns you with lovingkindness and compassion;
Who satisfies your years with good things,
So that your youth is renewed like the eagle.
The Lord performs righteous deeds
And judgments for all who are oppressed.
He made known His ways to Moses,
His acts to the sons of Israel.
The Lord is compassionate and gracious,
Slow to anger and abounding in lovingkindness.
He will not always strive with us,
Nor will He keep His anger forever.
He has not dealt with us according to our sins,
Nor rewarded us according to our iniquities.
For as high as the heavens are above the earth,
So great is His lovingkindness toward those who fear Him.
As far as the east is from the west,
So far has He removed our transgressions from us.
Just as a father has compassion on his children,
So the Lord has compassion on those who fear Him.
For He Himself knows our frame;
He is mindful that we are but dust.
As for man, his days are like grass;
As a flower of the field, so he flourishes.
When the wind has passed over it, it is no more,
And its place acknowledges it no longer.
But the lovingkindness of the Lord is from everlasting to everlasting on those who fear Him,
And His righteousness to children’s children,
To those who keep His covenant
And remember His precepts to do them.
The Lord has established His throne in the heavens,
And His sovereignty rules over all.
Bless the Lord, you His angels,
Mighty in strength, who perform His word,
Obeying the voice of His word!
Bless the Lord, all you His hosts,
You who serve Him, doing His will.
Bless the Lord, all you works of His,
In all places of His dominion;
Bless the Lord, O my soul!

–Psalm 103

I love you, Dad. Get better soon.

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Repentance and Regret

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The Torah teaches us that it is never too late to change.

Changing for the better is called doing teshuva. The Hebrew word teshuva, which is often translated as repentance, actually means to “return.” Return to God. Return to our pure self.

How do people become interested in self-improvement?

People have faults. The faults they have cause them to suffer in some way or another. This suffering limits an individual’s freedom and is often painful. Hence, people want to change… to improve. To be free once again.

How does one change for the better? How does one do teshuva?

There are four steps of teshuva.

-Rabbi Mordechai Rottman
“Four Steps to Change”
Aish.com

I know an exploration of teshuva, which is commonly translated as “repentance,” seems more appropriate to Yom Kippur than Passover, but part of the inspiration to invest more in myself along this path and at this time comes from here:

The Midrash tells us that the Jewish people had the same problem in Egypt. Only 1/5 of the Jewish people were on a high enough spiritual level to leave Egypt — and they were on the 49th level of Tuma, spiritual degradation — and were within a hair’s breadth of being destroyed.

Yet, what is amazing is that in the next 49 days they raised themselves to the spiritual level to receive the Torah at Mt. Sinai! Each day we climbed one step higher in spirituality and holiness. Many people study one of the “48 Ways to Wisdom” (Ethics of the Fathers, 6:6 — found in the back of most siddurim, Jewish prayer books) each day in the Sephirat HaOmer period between Pesach and Shavuot — which will be explained below — as a means to personal and spiritual growth. This is a propitious time for perfecting one’s character!

Rabbi Kalman Packouz
Commentary on Passover (Shabbat Chol Hamo’ed) (Exodus 13:17-15:26)
Aish.com

I know this is midrash and for most people, especially Christians, the above statement cannot be reasonably derived from scripture. Roll with it, OK? The midrash teaches an important spiritual lesson.

Rabbi Packouz suggests Rabbi Noah Weinberg’s 48 Ways to Wisdom (there are actually 50 of them) series as the perfect companion to accompany the days between Pesach and Shavuot for those seeking to elevate themselves spiritually.

But the first step, at least in my way of thinking, is teshuva, turning away from sin, especially habitual sin, and turning back toward God.

In Judaism, repenting of sins is more than just praying “I’m sorry” to God and maybe saying “I’m sorry” to anyone you’ve hurt. It’s a four-step process:

  1. Regret. To regret what we have done wrong.
  2. Leaving the negativity behind. To stop dwelling on the transgression in thought and action.
  3. Verbalization. To verbally state the transgression.
  4. Resolution for the future. To be determined not to let the transgression happen again.

guiltyThat might seem like only a little bit more effort than what we’ve come to expect in the Church, but that short list can be unpackaged to represent a lot of depth. I plan to take each step and explore it as fully as I can, both for my edification and yours.

Regret

What is regret and how is it different from guilt?

Well , we all know what guilt is. That uneasy queasy feeling that we have done something terribly wrong that can never be fixed…

But how is regret different?

Here is an example of regret:

An eccentric but wealthy, elderly acquaintance tells you to meet him at 2:30 pm on Sunday afternoon at Starbucks for coffee.

At 2:00 pm you are busy watching a great movie and decide not to show up to the 2:30 meeting.

That evening you find out that this elderly gentleman made the 2:30 appointment with 10 people, you being one of the 10.

Only five out of 10 arrived at the meeting. To each of the five who showed up, your eccentric acquaintance gave a bank check for $50,000 dollars.

Now you know what regret is. The feeling of missed opportunity.

When you find out that you missed out on 50 grand for a stupid movie, you feel regret, not guilt.

When we go against the will of God, the feeling we are supposed to have is regret. What a lost opportunity! We lost a piece of eternity!

When we have done wrong, whether an impulsive and momentary act of unintentional sin or repeated acts of intentional sin, it is normal and expected to feel guilty. Some people only feel guilty when they are caught or confronted about their sin, while others wear guilt around their shoulders like a bitter shroud, clinging to its fabric day and night. Rabbi Rottman describes guilt as that ”uneasy queasy feeling that we have done something terribly wrong that can never be fixed,” but the first step in repentance isn’t guilt, it’s regret.

In the example above, we see the difference between the two, but of these two experiences, guilt is much easier because, unless our soul is completely unfeeling, experiencing guilt is almost automatic.

I blame myselfGuilt is a response to doing wrong and to thinking thoughts like, “I’m a no good filthy scumbag. I can’t do anything right. God must hate me because I keep sinning. What’s the use of trying to be better when it always boomerangs on me?”

As you can see, feeling guilty doesn’t lead one to initiate change, it does just the opposite. Feeling profound guilt can be paralyzing and actually perpetuate the cycle of sin rather than change it.

We regret, as in the example above, a golden opportunity to reap great rewards. Making teshuva yields great rewards. It’s an opportunity to reconcile with the Creator of the Universe. He holds wonderful gifts for us but we have to show up at the appointment He makes with Him. Guilt keeps us hiding inside our houses, under our beds, quivering in the shadows. Regret is the feeling we have when we’ve stupidly thrown away the chance to receive free money (citing the above example) and to otherwise enrich our lives. God is a wealthy benefactor who only wants to do good for us, not to punish us for every sin we commit.

God knows we’re imperfect. God is waiting to help us. But we have to regret our sins as events that have prevented us from receiving His kindness and generosity and see that if we continue to commit those sins, we continue throwing away all of those gifts.

God is a personal God. He is aware of us. We are in His presence. He is paying attention. God is communicating to us through His world of beauty and design. He is here and available. The Almighty Creator of this whole universe is saying: My child, I love you. I created you to give you pleasure. Come, let’s explore the world together.

The Creator of the universe loves you? Wake up! That’s exciting news!

-Rabbi Noah Weinberg
“The Power of Awe”
Step Four in 48 Ways to Wisdom

Look at your life as you’ve lead it up to this point. There are such a variety of people who may read this blog that I’m sure you represent all kinds of different experiences. Some of you may be very spiritually elevated, very close to the Creator through faith in the Master. Others may be barely hanging on to faith at all because of the seeming hopelessness of your lives, because of your apparent inability to shake off sin and guilt.

Feeling guilty is the lazy way of reacting. A guilty person resigns himself to keeping his faults and does not try to take actions to improve.

Don’t use guilt feelings to justify laziness and procrastination. If a person tends to think in terms of guilt, when he hears an idea he will say to himself, “How awful it is that I’m not following that idea.”

It is more productive to keep focus on what you can do to implement the principle or concept.

-Rabbi Zelig Pliskin
“Avoid Using Guilt to Justify Inaction”
from Today’s Daily Lift #358
Aish.com

jewish-repentanceWe have free will to choose obedience or disobedience to God. Even when we disobey, we have free will to allow our sin to inspire guilt or regret. We have free will to select inaction or action that will lead to change. You may have sinned for years in secret or in public and feel incapable of managing giving up that sin. You may have advanced in many other areas but still fail in one or two that hold you back from a closer relationship with God. You may say to yourself that if you’ve failed in the same way for so very long, that breaking the sin habit is impossible and you are a slave to it forever.

But guilt over missing previous opportunities, if turned to regret, doesn’t have to stop you from keeping future appointments and grasping the next opportunity offered to you by God:

In each one of us there is an Egypt and a Pharaoh and a Moses and Freedom in a Promised Land. And every point in time is an opportunity for another Exodus.

Egypt is a place that chains you to who you are, constraining you from growth and change. And Pharaoh is that voice inside that mocks your gambit to escape, saying, “How could you attempt being today something you were not yesterday? Aren’t you good enough just as you are? Don’t you know who you are?”

Moses is the liberator, the infinite force deep within, an impetuous and all-powerful drive to break out from any bondage, to always transcend, to connect with that which has no bounds.

But Freedom and the Promised Land are not static elements that lie in wait. They are your own achievements which you may create at any moment, in any thing that you do, simply by breaking free from whoever you were the day before.

Last Passover you may not have yet begun to light a candle. Or some other mitzvah still waits for you to fulfill its full potential. This year, defy Pharaoh and light up your world. With unbounded light.

-Rabbi Tzvi Freeman
“The Inside Story on Passover”
Chabad.org

Are you beginning to see why this is a good season to begin to make positive spiritual changes in your life?

You aren’t an innocent bystander in your own life, waiting on a street corner for God to drive up in a bus and offer you a ride. You don’t have to wait for God, God is waiting for you. Every time you are tempted to sin is an opportunity to keep an appointment with Him. Who knows what He has in store for you? You’ll never find out if you keep missing appointments, if you keep hiding from opportunities.

If you think I find all this easy, you’re wrong. I’m writing this in part to process my own experience and grasp the meaning of regret as a motivating force. This is only the first of four steps in the process of repenting to God. A single “I’m sorry for my sins” prayer just isn’t going to do it. Cheap grace is not sold in God’s storehouse. Salvation may be a free gift of God through grace, but you still have to show up to accept it and you need to be in a state of purity to get in the door.

purityThat state of purity, the mikvah process if you will, begins with teshuva and teshuva begins with experiencing authentic regret at having missed out on God’s blessings up until now. Seeing sin as a missed opportunity to draw nearer to God takes a lot of effort. Setting mind numbing guilt aside and allowing regret to enter your life is no easy task. If you stumble, that’s not really unexpected. But regret stumbling rather than letting it tell you some sad and sorry story about how lousy you are. Regret helps you get back up again. Guilt keeps you on the ground eating dust and ashes.

I hope to write about the second step in making teshuva soon.

The next step is Leaving Negativity Behind.