Category Archives: Uncategorized

Conquering Wrong with Right

broken-crossSo Christians, tell me. What is the church really like?

Because I go to a church event for the first time in weeks and within twenty minutes, I hear people make off-the-cuff racist, sexist and homophobic comments and nobody bats an eye.

I lay on the couch, curled up in a ball with the phone to my ear and listen to a dear friend tell me how he feels like an outsider to the people he’s attended church with for years because he has chosen to plant his flag with the disenfranchised and the vulnerable in his community, as messy as that gets. And it got messy.

Another friend I grew up with sends me a middle of the night link to an article about the guy in Arizona who stood on his college campus holding a sign reading “You Deserve Rape.” We’ve been having conversations lately about some of his qualms with Christianity, and he sums it nicely by saying, “I don’t want to have to spend the rest of my life explaining this to people. I have better things to do.” And I sympathize. Because I don’t want to have to spend the rest of my life explaining that to people, either.

And that’s just in the last couple of weeks.

-Emily Joy Allison
“Church Prove Me Wrong”
emilyjoyallison.com

The church is its own worse enemy.

I came across Ms. Allison’s blog (I get the impression she wouldn’t consider us on a first name basis so I’ll maintain some formality) as a link someone put on Facebook. That was well over a week ago, but this was the first chance I had to write about it. She says a lot of good things and a few things I disagree with, but she presents me with a struggle. Actually, she presents me with my own struggle, though I don’t conceptualize it in the same manner that Ms. Allison does. The struggle is with being a Christian and going to church vs. some of the really dippy and even hurtful things some Christians and some Christian churches do in the world.

For instance, she posted a screen capture of John Piper tweeting a message on twitter quoting Job 1:19 “in the wake of the terrible tragedies in Oklahoma,”

“Your sons and daughters were eating and a great wind struck the house, and it fell upon them, and they are dead.”

Even if Piper hadn’t intended this message to be taken the way it sounds, his timing (and probably his tastefulness) was ghastly. The tweet was subsequently deleted, but it’s another example of Christians (and people I refer to as “famous Christians” … more on that in a minute) standing on the platform of faith in Jesus Christ and throwing rocks at the injured and dying people of the world.

I sometimes have a problem with some “famous Christians.” These are usually televangelists or other Pastors or leaders who are in the public eye, people whose names are familiar even with atheists. Christians who typically are the worst examples of Christianity and who give the rest of the world the impression that we’re all like they are.

I recently heard an unsubstantiated story (that is, I can’t find it by Googling it) of scandal-plagued Jimmy Swaggart actually selling individual pages from his family Bible while leading a tour group in Israel. This would have been fairly recently, but I can’t find an online reference to the event. We’ve also heard names such as Benny Hinn and Joel Osteen, and I cringe to think that this is what the world sees when they think they’re looking at men who are disciples of and witnesses for Christ.

praying-aloneMany years ago, I knew some Americans who, when they toured Europe, would tell people they were from Canada (this obviously didn’t work at airports when they had to present their passports) because they were too embarrassed by America’s reputation overseas. There are days when I feel that way about being a Christian. I believe as a Christian, that I should be held accountable for my own behavior, my flaws, my mistakes, my errors, but it’s adding insult to injury if I have to be ashamed for every lousy thing someone else does in the name of Christ.

In terms of social consciousness and popular causes, it looks like Ms. Allison and I are different enough to where she would probably be embarrassed to be counted a Christian along with me, so from her perspective, I’m likely one of those folks she’s appealing to when she says:

YOU are supposed to be the living, breathing, embodiment of the gospel, and sometimes I can’t see anything good about it.

Church, prove me wrong. I’m begging you.

Church, prove me wrong. I’ve tried to be patient—and I will continue to try. I will be eating with you, talking with you, praying with you; from time to time I’ll probably be sitting in a church service with you. I will not abandon you, as long as Jesus has anything to do with it. But I need you to show me that he still does.

I recently read a blog post that quoted Jones, E. Stanley, (1925). The Christ of the Indian Road. Abingdon Press, 72-73. You’ve probably read this before:

“Mr. Gandhi, though you quote the words of Christ often, why is that you appear to so adamantly reject becoming his follower?”

Gandhi 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 Gandhi in a belligerent tone of voice.

Gandhi 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.”

Gandhi is certainly an outstanding example, but how many Christians have thrown people out of the church or driven folks away who otherwise are men and women who act and think and breathe with the heart of Christ?

On the other hand, and there’s always an other hand, I can’t use all of this as an excuse to go “church bashing” or “Christian bashing.” From her writing, I get the impression that Ms. Allison is representative of a specifically narrow corridor of the believing world that exists in fusion with many of the popular values western society espouses today.

If the problem Ms. Allison or anyone else has with “the church” is that “the church” has a specific values system that conflicts with the non-religious social priorities we see continually in the popular news media, then maybe it’s a case of the church following its own priorities rather than believing it must “go along to get along” in American culture.

broken_godAlso, if your issue is that your particular religious group or you, as an individual, have difference of opinion with how other religious people or other religious groups conceptualize and operationalize a life of faith, that may not be a matter of the church needing to prove anything to you. That might just be a difference in how you see a life of faith vs. their perspective.

Some churches aren’t going to support what has come to be known as “marriage equality,” not as a matter of bigotry (note, I think the Westboro Baptist Church is reprehensible and does not represent Christ on any level), but a matter of conscience.

If your problem with “church” is that “church” doesn’t mesh with the values we see paraded in public by CNN, MSNBC, the New York Times, and such so that “church” refuses to blend in like a chameleon into the progressive social background, then that’s not the church failing to follow Christ, it’s the church failing to worship society and culture.

I can’t prove to Ms. Allison that she’s wrong. If the church has failed to live up to her expectations, then I’m sorry. The church isn’t perfect because it’s full of imperfect human beings. Sometimes we do stupid things. Sometimes we do mean things. Sometimes some people in the church need to be told that Jesus would never act the way they’re acting.

Ms. Allison will never find a church that is perfect. No matter where she goes to worship and fellowship, she’ll always find “bad apples.” There are whole churches that are “bad apples.”  I don’t doubt though that there are a number of Christian churches that demonstrate values sufficiently similar to her’s that she’d be comfortable worshiping within their walls. I’m not sure what to make of such churches, but if Ms. Allison wants a place to belong, I’m sure it’s out there.

But we’ll never be perfect. Frankly, if a church is following in the footsteps of the Messiah, they probably shouldn’t look and act exactly like the world around us. Jesus said that we are in the world but not of the world.

I’ve been afraid of church for my own personal reasons, but they’re my personal reasons. My problems with going to church belong to me, not church. And yet, I came to a point in my life where I felt I had no other option but to go to church. If you call yourself a believer and a disciple, you can’t go off half-cocked following your own priorities when you know you need to be in fellowship with other believers and you need to follow the Master.

If you want to think that “the church” is irredeemably bad, you’ll find plenty examples of bad churches and bad Christians. If you don’t want to accept church-bashing lying down, and you believe that Christ still exists within the body of believers, you can do something about it. Instead of pointing a finger at what’s wrong, you can be what’s right in the church.

Gandhi is famous for saying, Be the change you wish to see in the world. If you don’t like what you see happening in the church, then be the sort of Christian you believe Jesus wants to see in the church. Walking away doesn’t make you more noble, it just makes you alone. Jesus didn’t walk away from an imperfect world. He died for it.

Mahatma-GandhiAnd then he lived. Someday he’ll come back to redeem our imperfect world. In the meantime, if we call ourselves disciples, if we call ourselves Christians, then we have a responsibility to do here and now what he is going to do when he comes back. We need to introduce a little kindness, compassion, and self-sacrifice into an otherwise broken and bleeding world. Jesus didn’t complain about what was wrong. He was moved by compassion. He caused the blind to see, caused the deaf to hear, caused the lame to walk. Like Christ, don’t complain about what’s wrong. Just do what’s right.

To the contrary, “if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals on his head.” Do not be overcome by evil, but overcome evil with good.

Romans 12:20-21

If I should ever leave the community of faith, it won’t be because church is broken. It will be because I am.

118 days.

Gifts of the Spirit: Building God’s Dwelling Place, Part 2

tabernacle-sea-caveAnd Moses finished setting up the Tent of Meeting.

Exodus 40:33

…no place on earth is devoid of the Shechinah. Rabbi Joshua of Sikhnin said in the name of Rabbi Levi, What is the Tabernacle compared with? With a cave situated on the edge of the sea. When the sea rises and floods it, the cave is filled by the sea, yet the sea is not diminished. Likewise, the Tabernacle was filled with the radiance of the Shechinah.

-Pesikta Derab Kahana 1.3

If you haven’t done so already, please read Part 1 of this “meditation” before continuing here. This is a continuation of my commentary on the teaching “For God’s Dwelling Place” presented at the First Fruits of Zion Shavuot conference at Beth Immanuel Sabbath Fellowship by Rabbi Carl Kinbar.

Yesterday, I suggested that there is no inconsistency between the Spirit of God dwelling within each of us as disciples of the Jewish Messiah and God dwelling among His people Israel in the Tabernacle and later the Temple in Holy Jerusalem. That’s not exactly traditional thinking for most Christians, and at least in the western world, we tend to think in terms of “either/or” rather than “why not both.”

But to borrow a little “rabbinic language,” to what can the dwelling place of God be compared?

Now Moses was faithful in all God’s house as a servant, to testify to the things that would be spoken later. Christ, however, was faithful over God’s house as a son, and we are his house if we hold firm the confidence and the pride that belong to hope.

Hebrews 3:5-6 (NRSV)

The end of the Book of Exodus records Moses finishing the work of setting up the Tabernacle and then the Divine Presence covering and filling the Mishkan. Moses was faithful in the construction of a dwelling place for God among His people Israel as God’s servant. But there is one who is more than a servant. He is a son. How much more faithful is the son over the house of the father than the servant?

Come to him, a living stone, though rejected by mortals yet chosen and precious in God’s sight, and like living stones, let yourselves be built into a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.

1 Peter 2:4-5

Reading Hebrews and Peter’s first letter gives the impression of an “either-or” situation. Either God dwells in a Temple of stone or He dwells in a Temple of flesh and blood, with a flesh and blood Son being the cornerstone of the “structure.” But is this necessarily true in a permanent sense? It is true that there is no Temple in Jerusalem today, and it is true that the Spirit dwells within each of God’s people, that we come together as “living stones” and united, we form a “Temple” of God, the body of Messiah.

And it is true that today we offer spiritual sacrifices to God through Messiah.

The sacrifices God desires are a broken spirit; a heart broken and humbled, O God, You will not despise.

Psalm 51:19 (Stone Edition Tanakh)

Not too long ago, I wrote about what it is to be broken in heart and in spirit before God and among other heartbroken people. These were the sacrifices we offered to God at Shavuot and His Spirit filled the synagogue in Hudson, Wisconsin during the days of the festival.

There is no Temple sacrifice that atones for murder and adultery, both of which David was guilty of, except on Yom Kippur. He must have known this when he wrote his famous Psalm. But what is the state of the heart of one who approaches God in abject humility on Yom Kippur? Is not every Jew heartbroken, contrite, and humbled? Are these not the sacrifices we make to God with our lives as we turn away from our sins and turn to Him begging for forgiveness?

Rescue me from blood-guilt, O God, God of my salvation, let my tongue sing joyously of Your righteousness. O Lord, open my lips that my mouth may declare Your praise.

Psalm 51:16-17 (Stone Edition Tanakh)

David seems to paint a portrait that is completely appropriate for the disciple of Jesus in the world today. No stone Temple is required when we turn to God and offer spiritual sacrifices of the heart. But then, David says something that doesn’t fit into the Christian template.

Then You will desire the offerings of righteousness, burnt-offering, and whole offering; then will bulls go up upon Your altar.

Psalm 51:21 (Stone Edition Tanakh)

The Jewish disciples of Messiah in the days of the apostles would have had no problem with Temple sacrifices, and it is said that under certain conditions, even the God-fearing Gentiles could offer sacrifices at the Temple through the Priests. It is only today, and especially with no House of God standing on the Temple Mount that Gentile Christians balk at the thought of “bulls going up upon God’s altar.”

jerusalem_templeAnd yet we know that there will be a physical Temple in Jerusalem again, and we know that each of the nations who went up against (who will go up against) Jerusalem in the final days, will be commanded to send representatives to Jerusalem for Sukkot each year (Zechariah 14:16). True celebration of Sukkot in the days when there is a Temple in Jerusalem require that sacrifices be made in the Temple (Leviticus 23:33-43).

In the days of the Temple, will the sacrifices of the heart no longer be required? Hardly. Read Psalm 51 again. Once our hearts and spirits are broken before God as spiritual sacrifices, then will the offerings of bulls be accepted upon the Temple altar.

And God will once again dwell among His nation Israel and in the hearts of His devout ones, first the Jew and also the Gentile who is called by His Name.

But let’s take a closer look at what’s happening now.

So he came and proclaimed peace to you who were far off and peace to those who were near; for through him both of us have access in one Spirit to the Father. So then you are no longer strangers and aliens, but you are citizens with the saints and also members of the household of God, built upon the foundation of the apostles and prophets, with Christ Jesus himself as the cornerstone. In him the whole structure is joined together and grows into a holy temple in the Lord; in whom you also are built together spiritually into a dwelling place for God.

Ephesians 2:17-22 (NRSV)

Notice that we Gentiles who were far off were brought near and united as members of God’s household through the Spirit and not by the Torah mitzvot in the manner of the Jews. Rabbi Kinbar says that the phrase referring to Gentiles “who were far off” literally describes being “outside the house” in Greek. He also said, according to my notes, that the reference to “house” both means “house” as a structure and also the process of “building the house.”

Gentiles are brought near to Israel, bringing us inside the house, but we also join Israel in the process of building the house of God with Messiah as the cornerstone. Jewish and Gentile disciples of the Master are all part of a single household; a holy Temple of God. Jesus is the house and the house is also in him. Jesus is pre-eminent and pre-dominant in the house.

For we are God’s servants, working together; you are God’s field, God’s building. According to the grace of God given to me, like a skilled master builder I laid a foundation, and someone else is building on it. Each builder must choose with care how to build on it.

1 Corinthians 3:9-10 (NRSV)

However, Rabbi Kinbar suggests that we should be careful what materials we use to lay upon the foundation stones of the house. A quick look at the condition of “the church” today, at least in the United States, suggests that many Christians aren’t using the finest materials for the construction job. In fact, sad to say, many churches are using sub-standard materials, flimsy and faulty wood, stone, and tools. Precious stones were used in the construction of the Jerusalem Temple. Should we use anything less in the Temple where we are the stones?

Those who speak in a tongue build up themselves, but those who prophesy build up the church…So with yourselves; since you are eager for spiritual gifts, strive to excel in them for building up the church…What should be done then, my friends? When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation. Let all things be done for building up.

1 Corinthians 14:4, 12, 26 (NRSV)

These are all images of building up the house of God as members of the house, the body, the community of faith. We build with our spiritual gifts, we build with prayer, with hope, with love, with faith. 1 Corinthians 12:11 says that we are all one by the same Spirit but each one of us individually has specific gifts. We’re not all alike. We each have something unique to contribute, just as Bezalel and Oholiab and “every skillful one to whom the Lord had given skill” had unique talents they used in making the elements of the Tabernacle (Exodus 36:1-3).

I’ve said previously that we are a work in progress as a body of faith. God has not yet written his Torah on our hearts, nor have our hearts been fully transformed from stone to blood-pumping hot flesh. We still cry out to one another, “Know God!” (see Jeremiah 31; Hebrews 8; 10).

Receiving the SpiritRabbi Kinbar finished his presentation by stating something I consider remarkable about our “living house.” God is actually living in the dwelling place we are constructing while it is still in the process of being built. This is completely unlike His dwelling in the Tabernacle and later, the Temple, because those projects had to be fully completed before the Divine Presence filled them. For He lives within us as we are still measuring and hammering and raising wooden beams and laying precious foundation stones.

The plans for the Tabernacle and the Temple were exquisitely precise and each and every piece of stone and wood was of the finest quality, constructed by exceptionally skilled craftsmen. Not so God’s living house today. We stumble half blind to draw and redraw the blueprints, reach for any tool handy, and much of the time, employ shoddy workmanship and poor materials in our efforts. And yet God is tolerant of us and what we’re doing. He continues to live among us and to live in us as we build and rebuild ourselves as believers, striving forward, falling back, but never taking our gaze from the soul of our Master.

The dwelling place of God is past, present and future all at once. Just imagine when the house if finally complete, when the imperfections have been burned away like dross, leaving only a precious and perfect product. When that day comes, then our King will be evident in the house, and he will be one and His Name one. And God will dwell within us as the Presence dwells in the Jerusalem Temple. And Messiah will walk among His people again.

But He’s also in His house now, and we are here too, united in His Spirit as His Spirit unites us.

“One who romanticizes over Judaism and loses focus of the kingdom of Heaven can be compared to a carpenter who is infatuated with the hammer, rather than the house it was meant to build.”

Troy Mitchell

119 days.

Gifts of the Spirit: Building God’s Dwelling Place, Part 1

creation2And there was evening and morning: one day.

Genesis 1;5

R. Samuel b. Ammi said: From the beginning of the world’s creation the Holy One, blessed be He, longed to enter into partnership with human beings… When did the Holy One, blessed be He, compensate them [those below for not partnering with them at that time] there? At the erection of the Tabernacle, as it says, “And he that presented his offering the first day” (Num. 7:12), meaning, the first of the world’s creation, for God said, “It is as though on that day I created My world.”

-Genesis Rabbah 3.9

Rabbi Carl Kinbar’s notes for his teaching “For God’s Dwelling Place” presented at the First Fruits of Zion Shavuot conference at Beth Immanuel Sabbath Fellowship in Hudson, Wisconsin begin this way. It’s really a two-part lesson that Rabbi Kinbar managed to offer to us in a single session on Shabbat (I’ll write it as a “two-parter” presenting the second part tomorrow).

You may be put off by the Talmudic references and I’ve been avoiding them until now, knowing how Christian audiences sometimes react to the teachings of the Rabbinic sages. On the other hand, it is sometimes helpful to access Jewish commentary on the Word of God and the Spirit of God in order to re-insert what we are learning back into it’s “natural Jewish habitat” (as D.T. Lancaster puts it).

But what does the act of creating the world and building the Mishkan (Tabernacle) in the desert have to do with “gifts of the spirit?”

Then Moses went up on the mountain, and the cloud covered the mountain. The glory of the Lord settled on Mount Sinai, and the cloud covered it for six days; on the seventh day he called to Moses out of the cloud. Now the appearance of the glory of the Lord was like a devouring fire on the top of the mountain in the sight of the people of Israel. Moses entered the cloud, and went up on the mountain. Moses was on the mountain for forty days and forty nights.

Exodus 24:15-18 (NRSV)

Rabbi Kinbar told a story about how this verse was once taught in a class. One woman in the class responded that it must have been incredibly boring for Moses to sit up on that mountain for forty days and forty nights with nothing to do.

When I heard him describe this woman’s comment I immediately thought, “Sure, if he were alone!” Rabbi Kinbar kindly suggested to his class, “Let’s assume that God is exactly as the Bible describes Him.” Apparently, it doesn’t occur to some folks to take the Bible at face value and to believe God is as He is described in the pages of His own Word.

But let’s “assume” that He is and that at Eden, He desired to dwell among people. In Exodus, He desires to dwell among His people.

I will meet with the Israelites there, and it shall be sanctified by my glory; I will consecrate the tent of meeting and the altar; Aaron also and his sons I will consecrate, to serve me as priests. I will dwell among the Israelites, and I will be their God. And they shall know that I am the Lord their God, who brought them out of the land of Egypt that I might dwell among them; I am the Lord their God.

Exodus 29:43-46

But it’s more than just God living in the human world. God wants something special from people, something that He doesn’t want from any other portion of creation. He wants to be partners with us. He want us to work with Him, not just for Him. He wants more than servants, He wants sons and daughters to help in building His dwelling place; building the Kingdom of God.

Once Jesus was asked by the Pharisees when the kingdom of God was coming, and he answered, “The kingdom of God is not coming with things that can be observed; nor will they say, ‘Look, here it is!’ or ‘There it is!’ For, in fact, the kingdom of God is among you.”

Luke 17:20-21

looking-at-heavenWe tend to think of the “Kingdom” as either Heaven or the future Messianic era, but Jesus is talking about it in the present tense: “…the kingdom of God is among you.” When he says it’s near, he doesn’t necessarily mean it’s right around the corner or that it’s coming soon, he means that as we pursue our partnership with God and perform the mitzvot necessary to help repair our broken world, we are drawing nearer to the Kingdom, we are building little bits and pieces of the Kingdom every time we perform an act of kindness, charity, or justice.

I don’t mean that God just wants to “dwell” with us in some abstract or metaphoric sense.

Moses did everything just as the Lord had commanded him. In the first month in the second year, on the first day of the month, the tabernacle was set up. Moses set up the tabernacle; he laid its bases, and set up its frames, and put in its poles, and raised up its pillars; and he spread the tent over the tabernacle, and put the covering of the tent over it; as the Lord had commanded Moses.

Exodus 40:16-19

As far as I know, there’s nothing in the Hebrew text that suggests Moses had help when he built the Mishkan for the first time and Midrash states that Moses built the entire structure single-handedly. Moses “partnered” with God in constructing God’s dwelling place. All of the Children of Israel who either directly participated in making the elements of the Mishkan or who donated funds and materials for the work “partnered” with God in constructing God’s dwelling place among them.

And when the Divine Presence descended upon the Mishkan so that even Moses was unable to enter the tent of meeting (Exodus 40:34-38), it was possible for the first time to make offerings to God directly in His presence and God dwelt among His people Israel. In fact, it was not possible to make sacrifices to God unless the Divine Presence was in the Mishkan. And this, according to the Sages, was God’s compensation for the lack of human participation in the creation of the world; allowing human participation in the construction of God’s Mishkan and God dwelling directly within Israel and her legions.

In the Garden, God comes down to human beings. At Sinai, when God gives the Torah, God comes down to human beings. And when the last element of the Tabernacle was constructed, God comes down to human beings.

And God came down to human beings in the form of a human being, not in the totality of all that God is (for the Divine Presence is not the totality of all that God is, for even the earth is His footstool, see Isaiah 66:1, Acts 7:49) but God came down to us and dwelt among us as living, breathing flesh.

No one has ascended into heaven except the one who descended from heaven, the Son of Man.

John 3:13

Most Christians have a difficult time understanding what the Temple means to the Jewish people. Most Christians don’t understand what the big deal is about Jews praying at the Kotel (Western Wall, Wailing Wall). Most Christians don’t get the importance of Exodus 40 because they (we) believe that now that we have the indwelling of the Holy Spirit, God lives in us more than ever, and who needs the Temple anyway?

We do.

The two aren’t mutually exclusive. I mentioned in a previous blog post about the conference, that the Holy Spirit has always been moving among humanity and particularly among Israel. The Spirit didn’t show up for the first time in Acts 2. If we can say there’s any sort of difference between the time of the Tanakh (Old Testament) and the Apostolic Era, it was that the Spirit did not previously dwell upon literally every man and woman in Israel, but after the first Shavuot post-ascension, the Spirit does dwell upon each person who has come to faith in God.

Two men, one named Eldad and the other Medad, had remained in camp; yet the spirit rested upon them — they were among those recorded, but they had not gone out to the Tent — and they spoke in ecstasy in the camp. A youth ran out and told Moses, saying, “Eldad and Medad are acting the prophet in the camp!” And Joshua son of Nun, Moses’ attendant from his youth, spoke up and said, “My lord Moses, restrain them!” But Moses said to him, “Are you wrought up on my account? Would that all the Lord’s people were prophets, that the Lord put His spirit upon them!” Moses then reentered the camp together with the elders of Israel.

Numbers 11:26-30 (JPS Tanakh)

“Would that all the Lord’s people were prophets, that the Lord put His spirit upon them!” Wow.

When the day of Pentecost had come, they were all together in one place. And suddenly from heaven there came a sound like the rush of a violent wind, and it filled the entire house where they were sitting. Divided tongues, as of fire, appeared among them, and a tongue rested on each of them. All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability.

Acts 2:1-4

While Peter was still speaking, the Holy Spirit fell upon all who heard the word. The circumcised believers who had come with Peter were astounded that the gift of the Holy Spirit had been poured out even on the Gentiles, for they heard them speaking in tongues and extolling God.

Acts 10:44-46

Wish granted, Moses.

jewish-temple-messiahAnd even beyond that, there will still be a Third Temple in the Messianic Age, and it is in the Temple that Messiah will be enthroned as King over all.

And it will be God’s House and He will dwell among humanity again.

It’s not an either-or proposition. We can have both. We can build both in partnership with God. But we in the church must never forget that our “connectedness” to God is wholly dependent on Israel’s “connectedness” to God. We are made partners through Israel’s partnership with God.

Thus says the Lord of hosts, the God of Israel: Once more they shall use these words in the land of Judah and in its towns when I restore their fortunes:

“The Lord bless you, O abode of righteousness, O holy hill!”

No longer shall they teach one another, or say to each other, “Know the Lord,” for they shall all know me, from the least of them to the greatest, says the Lord; for I will forgive their iniquity, and remember their sin no more.

Thus says the Lord,
who gives the sun for light by day
and the fixed order of the moon and the stars for light by night,
who stirs up the sea so that its waves roar—
the Lord of hosts is his name:
If this fixed order were ever to cease
from my presence, says the Lord,
then also the offspring of Israel would cease
to be a nation before me forever.

Jeremiah 31:23, 34-36

This set of verses is meaningful in at least two ways. It teaches us that we are not “there” yet. It was quite obvious to me as I was sitting in a conference listening to a Rabbi teach me about God’s partnership with humanity that I still needed to be taught about God. Teachers were still saying “Know the Lord.” We are still in the process of building. God’s finger is still in the process of writing His Word on our hearts, of turning our hearts from stone to warm and beating flesh.

The other thing it teaches is that Israel will not cease to be a nation before God as long as there is a Sun by day and a Moon by night, as long as the waves of the sea continue to come to the shore. Only when this “fixed order” stops will the offspring of Israel stop being a nation before God.

Israel by design and the people of the nations who are called by the Lord’s Name by being grafted in have a job to do. We must continue to build God’s dwelling place among us. How do we do that? By obeying the will of God for our lives, by loving God with all of our being and loving our neighbor as ourselves. By feeding the hungry, visiting the sick, comforting the grieving. By studying His Word, by living the life that God has provided for us in accordance with His wishes. By loving and by humility.

praying-at-the-kotelThe generation of Israelites in the desert weren’t circumcised. The consequence of not obeying the commandment of the brit milah is to be cut off from among the people. This is a serious consequence. Why didn’t God cut off that entire generation that came out of Egypt?

According to Rabbi Kinbar, it was because of God’s love and humility. We don’t often think of God as being humble, but we do know that even Moses was considered the most humble of all men (Numbers 12:3). Maybe Moses, as a “disciple” of God, was imitating his Master.

I want to mention two more items before I end my “meditation” for this morning. Remember the woman Rabbi Kinbar told us about, the one who thought spending forty days and forty nights on the mountain with God would be boring? Another woman responded to her after Rabbi Kinbar suggested we could accept what the Bible tells us about God at face value. The second woman said she heard from God. It was just after her husband died and she was feeling intensely grief-stricken. The woman didn’t say what God told her, but the implication was that His presence was very comforting and very real…and not boring at all.

The last thing I want to say is that Rabbi Kinbar suggested something I hadn’t considered before. Is the Birkat Kohenim (the Priestly Blessing) a blessing for the Messianic Era?

May the LORD bless you and guard you – יְבָרֶכְךָ יהוה, וְיִשְׁמְרֶךָ
May the LORD make His face shed light upon you and be gracious unto you – יָאֵר יהוה פָּנָיו אֵלֶיךָ, וִיחֻנֶּךָּ
May the LORD lift up His face unto you and give you peace – יִשָּׂא יהוה פָּנָיו אֵלֶיךָ, וְיָשֵׂם לְךָ שָׁלוֹם

I’ll pick up Rabbi Kinbar’s lesson in Part 2 tomorrow.

120 days.

Gifts of the Spirit Poured Out On All Flesh

Pouring waterAnd it shall come to pass afterward, that I will pour out my Spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions. Even on the male and female servants in those days I will pour out my Spirit.

And it shall come to pass that everyone who calls on the name of the Lord shall be saved.

Joel 2:28-29, 32

“I will pour out my spirit on all flesh.”

That’s a pretty exciting statement when taken at face value, and it filled in a gap in my understanding of how non-Jews are supposed to fit into the New Covenant God made (is making, will make) with Israel.

I’ve spent a great deal of time trying to follow the threads from the covenant God made with Noah, to the one He made with Abraham, to the one He made with Isaac, to the one He made with Jacob, to the one He made with Moses and the Children of Israel, to the New Covenant language recorded in Jeremiah 31 and Ezekiel 36, to the language of Messiah in Luke 22:14-23, and so on.

Classic replacement theology in Christianity has historically made the New Covenant fit but it must grossly misread the text in order to accomplish its goal. Instead of replacing Israel with “the church,” God has renewed and amplified His covenants with Israel in the New Covenant language and is in the process of or is yet to actually write the Torah upon the heart of Israel and to redeem her to Himself.

Only Messiah’s declaration faintly hints that somehow the Gentiles might be involved as well, and I’ve had to satisfy myself with that “slender thread” using more than a little faith and hope, because it’s not all that clear in the Bible just how Gentiles are attached to God through Israel. Oh, we have plenty of evidence that we are. Paul made considerable effort to engage Gentiles and to bring them into the faith after his encounter with Messiah in Acts 9. Then there’s Peter’s encounter with Cornelius and his entire Gentile household and the astonishing event of all those non-Jews actually receiving the Holy Spirit, just as the Jews had in Acts 2, which completely blew the socks off Peter and his Jewish companions (no, they didn’t really wear socks).

But let’s back up a step.

I’m referencing a presentation given by Toby Janicki at the First Fruits of Zion (FFOZ) Shavuot conference at Beth Immanuel Sabbath Fellowship in Hudson, Wisconsin. The name of his teaching was Spirit on all Flesh, and it was one of the few presentations when I addressed the speaker (Toby) afterward with both a question and a thank you.

One of the things Toby established was that there was a movement of the Spirit prior to Acts 2. It’s hard to believe anyone could not know that since the Spirit is all over the Tanakh (Old Testament), but I guess some Christians have a rather myopic view of the Bible. After all, whose Spirit was it that was hovering over the waters? (Genesis 1:2) In Acts 2:2-3, a sound like a mighty rushing wind filled the entire house where they were sitting. And divided tongues as of fire appeared to them and rested on each one of them.

tape-over-mouthIt is further said that after the Spirit rested on them, each of the apostles could speak foreign languages that they did not know. This ability allowed them to be united with many other Jews from the various nations in the diaspora. But if language can unite, where do we see it breaking unity?

Come, let us go down and there confuse their language, so that they may not understand one another’s speech.” So the Lord dispersed them from there over the face of all the earth, and they left off building the city. Therefore its name was called Babel, because there the Lord confused the language of all the earth. And from there the Lord dispersed them over the face of all the earth.

Genesis 11:7-9

According to the beginning of this chapter, the “whole earth had one language,” and they used this ability to unite in arrogance against God. God confused their languages into, according to midrash, the seventy languages among the nations, and thus was scattered mankind.

Now when all the people saw the thunder and the flashes of lightning and the sound of the trumpet and the mountain smoking, the people were afraid and trembled, and they stood far off and said to Moses, “You speak to us, and we will listen; but do not let God speak to us, lest we die.” Moses said to the people, “Do not fear, for God has come to test you, that the fear of him may be before you, that you may not sin.” The people stood far off, while Moses drew near to the thick darkness where God was.

Exodus 20:18-21

The word of God was pronounced on Mount Sinai in seventy languages (Shab. 88a; Ex. R. v.; comp. Acts ii. 5). The Torah was written in seventy languages in order that the nations should not be able to plead ignorance as their excuse for rejecting it (Tosef., Soṭah, viii.). Among the seventy languages the most noble is Hebrew, for in it was pronounced the creative word of God (Gen. R. xviii., xxxi.; Yalḳ., Gen. 52). The Jewish law required that every member of the Sanhedrin should have sufficient knowledge of the seventy languages to be able to do without an interpreter (Sanh. 17a; comp. Meg. 73b; Men. 65a).

“The Seventy Nations and Languages”
JewishEncyclopedia.com

It is said in midrash that seventy tongues of fire issued forth from the mountain and that the people could actually see the sound of God’s voice, and it was as if God had spoken the Torah in all seventy languages in a single utterance. And that God had spoken in the languages of all the nations of the earth because the Torah was given to all mankind.

Hebrew FireIf you couple this imagery with Acts 2 and then with Acts 10, you can see God reversing what he did in Genesis 11 providing a source of unity rather than division.

But it’s not as if the Spirit never encountered non-Israelites prior to Acts 10. In Toby’s presentation, he asked how Rahab (Joshua 2:16) knew that the Jewish spies could hide in the mountains and that their pursuers would stop looking for them after three days? Why not two, or four, or six? Midrash suggests that the Spirit rested upon Rahab and she prophesied. Certainly, the Gentile magician Baalam also had access to the Spirit, for he could even speak to God. In fact, Judaism considers that there were seven prophets among the Gentiles, although they were not as elevated as the prophets of Israel.

But when Peter and his companions saw the Spirit descending upon Cornelius and the Gentiles, they must have thought that the Messianic Age prophesied by Joel had come and indeed, that the Spirit had been poured out on “all flesh.” I don’t doubt that prior to that event, few if any Jews believed that a Gentile could receive the Spirit and thus forgiveness of sins.

For the Gentiles, who were once far off from Israel and the promises, had been brought near (Ephesians 2:13) by the blood of Christ and their faith in the Messiah, and the Gentiles too received the Spirit and forgiveness. Thus Jew and Gentile became one in Messiah (Galatians 3:28) upon receiving the Spirit, with both being included in the body of Jesus and both having a place in the life of the world to come by the Master’s merit.

Receiving the Spirit is a sign of repentance. Although Luke doesn’t record Cornelius making teshuvah, he must have in order for Peter to witness the Spirit resting upon the Gentiles in the Roman’s home. Once Peter related what he and the other Jewish witnesses saw, the Council of Apostles and the elders praised God (Acts 11:18) that He showed no distinction and gave the Spirit and forgiveness of sins to all who repented, both the Jews and the people of the nations. What a wonderful gift.

For me, Joel 2:28-32 is the necessary linkage between Jeremiah 31 and Ezekiel 36 and binding the New Covenant prophesies to Luke 22:14-23, Acts 2, Acts 10, and finally Acts 15. I know from various sources, including John W. Mauck’s book Paul On Trial: The Book Of Acts As A Defense Of Christianity, that it was always God’s plan to include the Gentiles in a relationship with Him through Messiah.

…that the church’s disruption of the social/religious status quo (allowing Gentiles to become full members of the faith without circumcision and observance of the Torah)…

When I put all this together with everything I’ve learned so far about the connection between the covenants and all the material I’ve gathered about the meaning of the Acts 15 declaration, the relevance of Gentiles as members of the Kingdom becomes increasingly clear.

creative-torahThe Jewish people have been the keepers of the Torah, the Shabbat, and the knowledge of One God for thousands of years, while the people of the nations were worshiping figures made of stone and wood. But it was always God’s plan to include us as equal members in the Kingdom of Heaven, and the unique purpose of the Messiah was to allow us to come along side the Jewish people as equal sharers of the Spirit of God and of salvation, in order to give glory and honor to the King of Israel, the Holy One of Heaven.

God indeed has united all of His people among Israel and the people of the nations who are called by His Name. Just as God is One, we are One in Spirit and in the Kingdom, the Jew first and then also the Gentile. The Kingdom isn’t here yet because the Torah has yet to be written on our hearts. Peace has not arrived. We continue to struggle. But now there is hope. Now there is a path for the rest of us to follow. May the Lord of Heaven grant us wisdom and grace so that we can help in repairing our broken world and straightening the now crooked road upon which the King will walk when he returns to Israel and his throne in Holy Jerusalem.

Thanks for the good news, Toby.

Addendum: This ties up the end of my “Jesus Covenant” series called Building My Model and the other parts that came before it.

121 days.

Our Honored Dead

Memorial-DayI know this is something of a departure from my usual “meditation,” but on this three-day weekend that most people think of as the unofficial start of summer and a great weekend for a barbecue, I wanted to take a moment to suggest we turn our thoughts and our hearts to those who gave their lives in the service of our nation. I found a disturbing statistic that says only one percent of the American population has served in the U.S. armed forces. And yet most of us don’t have to work tomorrow and many of us have gone camping or visiting family or taken some other trip or vacation to “celebrate.”

My father and my son are both veterans and thankfully, both of them are alive today. But how many who have served never returned home from the fields of war, and how many widows and orphans did they leave behind. We can never say enough to honor those who died for our country, but we can take a moment to thank a veteran or an active duty military person for protecting our freedom. We can thank a police officer and firefighter as well, because they also risk their lives for the rest of us. We can pray for the survivors of those who have lost their lives. We can be silent for a time in remembrance of those non-military people who died as a result of terrorism, here, in Israel, and around the world.

These are our honored dead. These are our heroes in a world that does not value heroes but instead fawns over celebrities and “progressive” causes.

We wouldn’t enjoy the freedoms we have today, including the freedom to not remember the cost of our freedom, without that brave one percent of the American people who have put on a uniform, learned the arts and weapons of war, and died for what we all should believe in so that the other ninety-nine percent should live.

How can we say “Happy” Memorial Day when the purpose of this national holiday is not a happy one at all for those who were left behind.

Remember them. Please remember them. And in their name, thank a vet for his or her service, do something kind for the surviving widow of a soldier, and the next time you see an American flag flying in the breeze, remember that the red in those stripes represents the blood of the fallen.

The Evidence of Acts 15

Apostle-Paul-PreachesWhen they arrived, they called the church together and related all that God had done with them, and how he had opened a door of faith for the Gentiles. And they stayed there with the disciples for some time.

Then certain individuals came down from Judea and were teaching the brothers, “Unless you are circumcised according to the custom of Moses, you cannot be saved.” And after Paul and Barnabas had no small dissension and debate with them, Paul and Barnabas and some of the others were appointed to go up to Jerusalem to discuss this question with the apostles and the elders.

Acts 14:27-15:2 (NRSV)

Luke notes a sharp disagreement existed (verse 2), his otherwise respectful reference to the circumcision groups contrasts markedly with Paul’s trenchant comment about the Jewish Christians who were advocating the requirement of Gentile circumcision in Galatians 5:12: “I could wish that those who trouble you would even cut themselves off!” This treatment is consistent with the desire by Luke not to hang the church’s “dirty laundry” before Roman officials.

-John W. Mauck
“Chapter 17, Acts 15:1-35: Circumcised Hearts”
Paul On Trial: The Book Of Acts As A Defense Of Christianity (Kindle Edition)

I previously mentioned Mauck’s book on my blog and I am continuing to read and enjoy his insights on Luke/Acts as a reflection of his belief that these books were written as a legal brief pursuant to Paul’s trial in Rome before the emperor (Acts 28). Mauck, an attorney and Bible scholar, suggests that Luke did not write his gospel or the book of Acts as theological instruction for the Jewish and Gentile disciple of Christ, but as a legal document for the secular Roman court. His book acts as “evidence” of his assertion to his readership and I must say, as a lay person, I’m certainly seeing how he arrives at his position.

Acts 15 is of special interest to me, since it is the pivotal chapter in Luke’s book regarding how Gentiles were to be formally entered into the Jewish religious movement of “the Way.” I previously spent a good deal of time writing on Acts 15, primarily from D. Thomas Lancaster’s viewpoint as expressed in Torah Club, Volume 6: Chronicles of the Apostles published by First Fruits of Zion (FFOZ). While Lancaster’s treatment of Acts 15 was dense with information and insight, I always welcome different viewpoints on this material, since I consider it so vital in understanding the purpose and drive of the Gentile Christian life today.

What follows is a summary of Mauck’s chapter on Acts 15 and what I can glean that is of relevance to both Jewish and Gentile disciples of the Messiah today.

(I haven’t abandoned my series on the First Fruits of Zion Shavuot Conference, but wanted to change my focus for a moment to keep my thoughts fresh and to continue to provide new and enlightening material to anyone who is reading my blog. I’ll continue my commentaries on the conference and its presenters tomorrow).

Scripture informs the argument and decision. Acts 15:17, a part of Jacob’s interpretation of the prophet Amos, is particularly important: “that the rest of mankind may seek the Lord. Even all the Gentiles who are called by My name.” It tells the Roman reader that the Hebrew prophets had foreseen that not all Jews would remain faithful to God, while Gentiles would become followers of Israel’s God without becoming Jews. The Messianics were not inventing a new faith, but following a plan of God unfolding from ancient times.

-Mauck, Chap. 17

As a legal brief written by Luke, Mauck believes that the intended audience of Acts is not only Gentile but non-believing. One of the most serious charges leveled against Paul was that he was promoting a new religion among Jews and Gentiles in the Roman Empire. Only Judaism was considered a legal religion outside of the Greek/Roman pantheon of “gods”. The creation and promotion of any other religious form would be considered “atheism” in the Roman courts. Luke then, must convince the court in Rome that Paul’s evangelism to Jews and Gentiles was the promotion of a pre-existing religion: Judaism, and that the Jewish expression of “the Way” was wholly consistent with the other normative Judaisms of the first century CE as evidenced, in part, by the Tanakh (Old Testament).

The-LetterBut as we’ve seen so far, while the plan to include Gentiles in the Jewish movement has been established from ancient times, it isn’t clear just how they (we) were to be involved. At the beginning of Acts 15, Jewish believers from the “circumcision party” assert that the only way for Gentiles to gain entry into any form of Judaism was to be circumcised (convert) and to follow the Torah as proselytes. Paul disagreed with this position and it became such a controversy that the matter was referred to James (Jacob) and the Council of Apostles in Jerusalem for a legal decree.

I’ll leave it to the reader to acquire Mauck’s book and review Chapter 17 in its entirety, but in addressing the “Jerusalem Letter,” which contains a summary of the Council’s final decision about the Gentiles, Mauck says this:

By carefully setting forth the controversy, summarizing the arguments of the disputants, recounting the decision-making procedure, and memorializing the decision and reasons for it, Acts 15:1-35 exemplifies how a legal brief addressing a theological subject should be written to a secular reader.

Instead of the far more extensive law of Moses which the Jewish Christians were following, the Gentiles who are now going to be included in the people of God have been given four laws to obey…

Dan Gruber 1. has shown how the Jerusalem Council never changed the requirements of Torah but rather took portions of Torah which applied to Gentiles living among the Jews and informed the Gentiles of those requirements.

It’s been rather frustrating for both ancient and modern Bible scholars that Luke didn’t record more of the “mechanics” of exactly how the “Apostolic Decree” was supposed to impart a life of holiness and inclusion upon the Gentile believers. On the surface, the four decrees seem especially anemic in addressing Gentile worship and devotion to God within a Jewish framework. However as Mauck points out:

The theological basis for this decision would be lost on a Roman official reading Luke’s brief except that Luke records Jacob’s pronouncement that his decision is based upon the teaching of Moses…if Luke were writing to Gentile or Jewish Messianics, it seems to me that a more comprehensive or edifying explanation for these rules would be forthcoming…

What has been lost to history and thus to us, are the instructions that were orally provided to the letter’s Gentile recipients by Barnabas, Paul, Judas, and Silas (Acts 15:22) which no doubt gave dimension and deeper meaning to the pen and paper content of the Council’s letter to the Gentiles in the diaspora.

However, Mauck appears convinced of an important point: that the Gentile believers were never intended to live a Jewish lifestyle and take on board the full “yoke of Torah” as were the Jews.

I know I’ve said that before in a number of different ways and I’m sure certain members of my audience are getting tired of hearing it, but when presented by an attorney as not theology but legal evidence to be submitted to a pagan court system, the nature and weight of the information changes. The differences in application of Torah to Jewish and Gentile participants in the Nazarene movement cease to be an argument of opposing theological opinions and become a series of established facts set before the Roman court, complete with documentation (assuming any copies of the letter could be acquired) and witnesses (Paul could testify on the events he witnessed as could other apostles and disciples if they could appear before the court).

In the next Chapter, Mauck nails home the point of differing Torah application to Jewish and Gentile disciples:

…that the church’s disruption of the social/religious status quo (allowing Gentiles to become full members of the faith without circumcision and observance of the Torah)…

He further states:

Gentiles could be included into the people of God by faith in him rather than by circumcision and observance of extensive ritual…

A fruit tree budding detailOf course, it is faith that attaches both Jew and Gentile to God through Messiah by the Spirit, not observance of Torah, but Mauck does repeatedly assert that upon turning to God through faith in Messiah, the Gentile was not required to become circumcised or to observe Torah in the manner of the Jews.

While I believe it’s important to continue to establish that it was never the intent of the Council of Apostles (nor of the Holy Spirit) that Gentile disciples were to have Torah applied to their lives in the same manner as the Jewish disciples of Jesus, it is equally important to drive home the point that, according to the evidence, God never intended for Jewish believers to ever cease observance of the Torah of Moses:

Also, the inclusion of Paul’s circumcision of Timothy…refutes charges that Paul and the Messianics were changing “customs handed down from Moses.” (Acts 21:21, see Acts 6:14)

In further support of this point (Mauck’s references to Jews turning to Jesus as Messiah while remaining Jewish and remaining “zealous for the Torah” are replete in this book and I won’t attempt to create a comprehensive list), Mauck notes in Chapter 21:

The meeting with Jacob and the elders (Acts 21:15-26) has essential forensic applications. First, the elders declare how thousands of “zealous for the law” Jews have believed. Luke wants Theophilus to know that the faith in Jesus remains Jewish completely.

I’ll stop here since I only intended to present the content of primarily a single chapter of this book rather than write a complete review. Nevertheless, I believe I have found another stone to support the structure that Gentile entry into the first century Jewish Messianic movement did not require that the Gentiles undergo circumcision and adhere to Torah observance in the manner of the Jews, nor did Jewish entry into “the Way” convert Jewish believers to “Christianity” as we understand it in the modern era, and force them to surrender their Jewish identities and Jewish Torah observance.

The modern Messianic Jewish movement is on a quest of discovery, re-establishing these facts, re-asserting the right of Jews to live as Jews, to observe the Torah of Moses, and to be devoted disciples of the Messiah, as concepts and behaviors that are completely acceptable and integrated within a Jewish lifestyle and worldview.

In doing so, Messianic Judaism, like the Apostolic Council in ancient days, does not require Gentile believers in Jesus to become circumcised and to observe the Torah in a manner identical to their Jewish counterparts. This is established by the Bible and specifically Acts 15 and related scriptures as both theology and legal evidence along with the support of the Holy Spirit of God.

The mystery isn’t in how Jewish believers are to live as disciples of the Messiah, but how we Christians are to understand the application of the Torah upon us, since the oral instructions accompanying the Council’s letter did not survive. However, if we are to believe that the Bible is sufficient for our needs (though not containing all of the information that exists and with the understanding that extra-Biblical data, such as history and archeology, can enhance Biblical understanding), then we must agree that what we have in our hands when we hold the Bible, is enough to tell us who we are and how we are to proceed forward, as Jews and Gentiles, in a life of discipleship as followers of our Master.

1. Dan Gruber, “Torah and the New Covenant” (Hanover, N.H.: Elijah Publishers, 1998), 26-7 and other references; see Bauckham, “James and the Church,” 459-62.

122 days.