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Everybody Complains

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Everything is problematic, including this post.

And it’s about fking time you all realized it.

I give the transgression of everything being problematic four problematics. Now we can start making change happen.

-Delilah S. Dawson
Everything’s A Problem

Little Red Riding Hood and the Big Bad Wolf made an appearance on evangelist Paula White’s Instagram, much to the chagrin of her followers.

“Little Red Riding Hood with the Big Bad Wolf (emojis)️ #love #marriage #life #fun #makingmemories” the newlywed posted.

The post has more than 1,500 likes and hundreds of comments.

“By dressing up for Satan’s holiday, you are praising him. This is righteous judgment, not pointing a finger. The enemy needs to be exposed openly,” one commenter posted.

Another wrote: “Dressing Up in a Costume…(Costume Parties-Fall Festival-Family Day,…) There is NOTHING WRONG with that…”

The back-and-forth is similar to conversations Christians have had in recent weeks regarding celebrating Halloween.

-Jessilyn Justice
“Paula White Halloween Photo Stirs Religious Controversy”
CharismaNews.com

This morning (Friday as I write this), on our commute into work together, I was talking with my son about how news and social media has seemingly lost their collective minds. It’s like people take offense at just about anything anymore. Further, it looks like our universities are actively teaching young people when, how, and by what they should be offended.

We’re raising a nation of complainers and victims.

paula white
Paula White and Jonathan Cain

I usually leave these sorts of rants to Facebook and for the most part, they go little to nowhere, but then I saw something in my twitter feed, a link to Everything’s A Problem. The specific comment on twitter was that all the members of Monty Python are white and male. I couldn’t find the specific complaint on the “Everything’s” blog, but I found plenty else that sounded just as silly.

At first, I thought it was all parody, but the little articles seemed to lack that kind of “eye twinkle” that tells the reader “I’m being ridiculous to illustrate how complaining about these things is ridiculous” (such as the film The Martian promoting, among other things, colonialism). The Tumblr site appears to be an extreme example of how a certain social and political perspective has turned “majoring in the minors” into a fine and highly prolific art.

But then, I also saw the CharismaNews.com article about Paula White (I had to “Google” her to find out she’s a Christian televangelist) dressing up as Little Red Riding Hood and her husband donning a Wolf costume so they could pose for a photo together and then post it to instagram.

Going back to “Everything’s” for a bit, here are some sample “problematic” complaints.

About Colonizing Mars

Short answer: without a rigorous regimen of social justice, they can’t. Space will be white and male and sexist and probably cisnorm and filled with aliens attempting to gain “dubious consent” (i.e., space rape culture). SMDH [Shaking My Damn Head].

I have to be honest, the most horrifying aspect of this whole Mars obsession is the glorification of colonization. I was “lucky” enough to attend an early screening of “The Martian,” and there’s a minutes-long monologue in which Matt Damon (who is terribly problematic already) goes on and on about how one is technically a “colonizer” after one successfully plants a crop.

AYFKM? This is a good thing? Did Hollywood even think about how this speech would trigger colonized peoples? Does no one out there read Aura Bogado? What is this, the 16th century? Why not just release this movie on Columbus Day while punching an indigenous person in the face? I can’t. I just can’t.

Oh yeah. I forgot about triggers. I had to “Google” Aura Bogado, to find out who she is, although it seems that Bogado can also be problematic from time to time.

the martian

About the film “The Martian”

This is so nuts. Some might think it’s silly to suggest that a tossed off line in a novel about the activities of two kids represents massive levels of sexism in society. These people don’t understand that everything must be examined with a critical lens. Problems must be denounced, and harshly.

It’s bad enough that The Martian praises colonialism like it’s a great thing and stars an actor who has Bad Thoughts on diversity and said that it’s hard in Hollywood for gay actors. That it is also an actively sexist production that has no love for lady-geeks is the hardest blow of all. SMDH, The Martian. SMDH. And SMDH at all you lady-nerds who thought this movie was okay after seeing it this weekend. You know who you are.

I give the transgression of having female characters but not having them be female enough or something except when they’re being too female or whatever four problematics.

About Spooning

Some people think it’s cute when people lay in bed with their loved ones, holding each other in their arms. This act is commonly referred to as “spooning.”

Other people—enlightened people—realize that spooning is a deeply problematic way that power structures propagate themselves. Fortunately, such enlightened people are dominant in the media and can explain to us how we should be Good…

Now for the other side of the coin, so to speak. What did some of the readers over at CharismaNews.com have to say about Paula White and her husband?

David K

Umm… Dressing up for Halloween is the least of Paula’s problems. Discerning Christians have seen through Ms. White’s brand of heresy for years now.

I think what is really sad is that there are “Christians” who actually can’t see through her. The lady is not a Christian, folks. Wake up and measure her actions according God’s word. While we are not to judge the world, we are absolutely mean’t to measure those who claim to be one of us by the word of God, and Paula White fails the test (John 10:10-13).

cross pumpkinWanda K

WWJD????? Would JESUS celebrate this worldly pagan holiday? Should Christians celebrate it? It has NOTHING to do with JESUS, nothing do with Christianity. What do right and wrong have in common? What do the saved and the unsaved have in common? Is there anything GODLY about Halloween? What about ghosts, goblins, graveyards, bats, witches and brooms, plus skeletons and tombstones, have to do with anything Christian? GO figure that one out? It’s not just innocent fun. I’m sure many of her supporters are disappointed. The word of GOD says in the last days there will be many false prophets.
Christians (real ones that is) are to be children of the light, and not the dark. There is no light in Halloween. It’s all dark like a chamber, or a dungeon, just dark and black and dreary…
JESUS was the light of the world and we were to imitate JESUS, and not satan.

Phil H

Some people have no problem with adultery and false teaching. But put on a costume on Halloween, and they go bonkers

And the beat goes on.

I’m not attempting to defend or criticize White and her husband Jonathan Cain, nor making a commentary on Halloween in specific or secular and religious holidays in general (so please don’t start).

I am saying that we’re a complaining lot and being able to blog or comment on news and social media so easily has just made things worse. It used to take some effort to type a Letter to the Editor and then mail it to the local newspaper in the hopes it might actually be printed, but now, anyone can say anything and gain an instant audience.

I did find something enlightening on the web that I’d like to pass along (with the knowledge that I’m obviously not following its sage advice).

“Silence is a fence around wisdom.”

-Talmud

I don’t expect the secular media or those who communicate through it to acknowledge that bit of wisdom, but those of us who call ourselves disciples of Rav Yeshua (Jesus) should hold ourselves to a higher standard. I really don’t care if Paula White or whoever dresses up as a fairy tale character for Halloween or any other day of the year (I wonder what the folks commenting at Charisma News would think of Jewish kids in Israel dressing up in costume and going door-to-door on Purim?).

click baitI did give into temptation and made my own comment in response to the White article:

I never comment here since these discussions are rarely productive, and I had to Google “Paula White” to find out who she is, but with all of the real woes in this world, all of the unanswered prayers that we, as believers, could answer and fulfill (feeding the poor, visiting the sick, pick a need…there are plenty out there), why is Paula White and her husband choosing to dress up in costume an issue? I know I’ll probably get blasted for even asking, but it seems that we Christians are just as guilty of complaining on social media over the tiniest things we find offensive as our atheist counterparts. Perhaps someone should tell us to “get a (Christian) life” and then *do* our faith.

So far, no one has “flamed” me, but I believe it’ll happen fairly soon. Religious people can be a mouthy bunch, and those (including me, alas) who responded to that bit of cheap click bait aren’t living up to the highest standards of our teacher and King.

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What Can Non-Jews Learn From Jewish Shabbos Observance?

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Shabbat is a time to re-connect with family and friends, a time to bring sanctity and peace into our lives. But the real secret of Shabbat is that we can bring its gifts into the rest of the week. Here are seven lessons Shabbat can teach us that have the power to transform our weekdays.

-Sara Debbie Gutfreund
“No More Monday Blues”
Aish.com

mondayLike a lot of people who have a traditional Monday through Friday work week, I dislike Mondays. It’s tough readjusting from being able to sleep in and having a more relaxed day on Saturday and Sunday to waking up and driving to work while it’s still dark out. So I was intrigued when I read the title of Gutfreund’s article.

Then when I started reading the content, I was confused. How can you leverage Shabbat, a unique day in the Jewish seven-day week, to do away not only with “Monday blues,” but the frustrations of all of the days of the typical work week?

After all, observant Jews refrain from many activities on Shabbat that they freely partake of the other six days of the week. You can’t have Shabbat for the full seven days, can you?

You can click the link above to read Gutfreund’s short article and see how (or if) she makes her point, but the general idea is to take elements or principles from Shabbat observance and apply them to your day-to-day life (well, Jewish day-to-day life since she’s writing to a Jewish audience).

And while we non-Jews don’t have a specific commandment to observe Shabbat (at least in the manner of Jews, depending on how you interpret certain portions of Scripture), it may not be too much of a stretch to say that some of what Gutfreund’s article suggests might have more universal applications.

First things first: If Shabbat is a time to draw closer to our family and to God, we can still do that during the rest of the week, at least at specific moments. Even if we are too busy (travel for work for example), we can still keep the importance of family and God close to our hearts and realize they are the priority…they are why we are working in the first place, so we can devote our resources to them.

Elevate the physical: This is a rather contra-Christian perspective since the Church emphasizes the Spiritual and tends to minimize the physical. On the other hand, we live in a physical world and everything we need in a material sense, comes from the hand of God. We can choose to recognize the presence and provision of God in everything around us any day of the week.

shabbosShare with others: I suppose this should be a no-brainer and certainly not limited to a single day of the week.

Be in the moment: Pay attention to what’s really important in your environment on a moment-by-moment basis. This is pretty hard to do since, during work, you have responsibilities, some important, but others you just think are important. However, we can still take breaks in our routine to re-connect with the presence of God.

Gratitude: Again, this should be a no-brainer and it goes back to the realization that everything we have at any moment issues from the Almighty. How can we not be grateful daily?

Learning: While an observant Jew may have more time for Torah study during Shabbat, many Jews study on a daily basis, when they first get up, on their lunch hour, or in the evening. Since many Christians also understand the value of daily devotionals, this shouldn’t be difficult for religious non-Jews to grasp.

Unity: Of course Gutfreund means Jewish unity, which, as non-Jews, does not include us, but we can take these principles and apply them to a sense of unity we have with all disciples of Yeshua (Jesus). We can also recognize that we can stand in solidarity with Israel and the Jewish people, and particularly Messianic Jews, since we not only share these general principles with them, but also recognize the living revelation of our Rav and anticipate the return of Moshiach.

Some non-Jews in Messiah choose to observe or guard a Saturday Shabbat in one manner or another. While we, by definition, cannot actually fulfill the mitzvah of observing Shabbos the way a Jewish person can, it is still possible to perform many of the practices associated with Shabbat and allow a measure of rest and reconnection to penetrate our lives as well.

jewish prayer shabbosIf my wife observed Shabbat in a more traditional manner in our home, then I would as well, but as the Jewish member of our marriage, she would need to take the lead. I’m very pleased that on most Saturdays, she goes to shul, even though that’s not something she chooses to share with me. I’ve said before that one of the roles of non-Jews is to assist Jewish people in performing greater levels of observance. If my not sharing her worship with her frees her to have more affiliation with local Jewish community and to draw nearer to Hashem on Shabbos, then perhaps that’s a mitzvah that I, as a non-Jew, can uniquely fulfill.

Recently, the discussion on this blog post focused on methods of deriving mitzvot for non-Jews from the Apostolic Scriptures. I don’t know if we could find a commandment directing Gentiles to facilitate greater Torah observance in Jewish friends and family members, but I’m satisfied that I am performing a duty for my spouse in accordance with Hashem’s wishes for Jews to worship on Shabbos.

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Do Christians Really Have 1050 New Testament Commandments?

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There are 1,050 commands in the New Testament for Christians to obey. Due to repetitions we can classify them under 69 headings. They cover every phase of man’s life in his relationship to God and his fellowmen, now and hereafter. If obeyed, they will bring rich rewards here and forever; if disobeyed, they will bring condemnation and eternal punishment.

-from the Christian Assemblies International website

Jesus commanded us in the second half of the Great Commission to teach others to observe ALL that He has commanded us. We first need to know the commands ourselves well enough so that we can teach others to observe them.

-from the Biblical Research Reports website

1050Really, is this a thing? I first saw a reference to “1050 New Testament Laws” on Facebook (someone had shared this meme in my timeline) and I was really surprised. So naturally, I “Googled” it so see what else I could find.

Besides the two above-quoted websites, a number of other dodgy online “resources” showed up including discussion groups at City-Data.com, ChristianForums.com, and RedHotPawn.com. I didn’t examine any of these sites in-depth and I haven’t read each and every one of the 1050 “commandments” (if they are commandments), but at first blush, I suspect that the list consists of a combination of teachings found in the Torah (and as such, they aren’t unique to the Apostolic Scriptures) and individual exhortations of Paul’s offered to specific populations concerning unique situations (as opposed of 1050 eternal, universal commandments that are either added on to the Torah mitzvot or that are supposed to replace them).

I did, more or less, accidentally find one flaw at Christian Assemblies International. Under the category “Seven Things to Avoid,” item three says “False Science” and references 1 Timothy 6:20, which they quote as saying:

Oh Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called.

“…oppositions of science?” I don’t remember that.

Ah, but that’s the King James Bible translation. My preferred translation, the NASB, states:

O Timothy, guard what has been entrusted to you, avoiding worldly and empty chatter and the opposing arguments of what is falsely called “knowledge” …

Sorry. “knowledge” and “science” aren’t the same thing, so no sale KJV. In fact, the vast majority of other versions of the Bible translate the word referred to by the KJV as “science” as “knowledge”.

I suspect these so-called “New Testament Laws” are all equally bent, twisted, and mutilated to say what the Bible doesn’t really say.

But why? Why go through all the trouble? Isn’t it enough for mainstream Christianity to say that grace replaced the Law and all you have to do is believe in Jesus and you’ll go to Heaven?

under the lawA quick Google search couldn’t tell me who originally compiled this list and why, so I don’t have a definitive answer at my fingertips.

But even a quick scan of some of the other “commandments” tells me they suffer woefully from lack of context issues. For instance, under “Alcohol” on the Bible Research Reports page:

1Thessalonians 5:8 But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet [sic], the hope of salvation. (emph. mine)

Most Bible translations do say “sober,” but some translate the same word as “clearheaded” or “serious” so it doesn’t automatically have to be sober as opposed to intoxicated. This does reflect a typical Christian bias against the use of alcohol in almost any degree, which again, makes me question the validity of the so-called “New Testament Laws”.

On the same website, under “Church Service,” I loved this one:

John 2:16 And said unto them that sold doves, Take these things hence; make not my Father’s house a house of merchandise.

The Holy Temple in Jerusalem is not “church,” so I don’t find something Yeshua (Jesus) said about a very specific situation he encountered in the Temple to have a universal application to all non-Jewish Jesus worshipers (i.e. Christians) everywhere.

There was a section called “Commands — Old Testament” which listed exactly seven different passages, three from the Gospels and the rest from the Epistles. There’s no explanation accompanying this list, but I have to assume the writer/compiler intends that these are the only commandments from the Torah that survived Jesus “fulfilling the Law”.

Ironically, the list includes Matthew 5:17-19 which is the strongest evidence that Yeshua did not come to abolish (fulfill = abolish) the mitzvot but rather to illustrate living them (as a Jew) to their fullest. However, both Galatians 5:1 and James 2:12, taken out of context, seem to declare that the Torah is extinct post-crucifixion and resurrection, so they fit the traditional Christian doctrinal narrative.

communionThere’s a category for “Communion,” which, when the Gospels and Epistles were being composed, didn’t exist, not to mention one about “Denominational Differences”. I love this:

Mark 9:38-39 And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbade him, because he followeth not us. (39) But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me.

Denominations, as Christianity understands the term, did not exist when the above-mentioned fellow was casting out demons in the name of our Rav, so this certainly illustrates a creative application of these verses.

As one commenter at discussion group quipped, “It is impossible to keep 1,050 commands let alone 613 O.T. ones that you can’t do!”

Of course, he’s wrong that you can’t perform any of the 613 mitzvot. There are a subset of some 200 odd mitzvot that observant Jews perform today. However, I’d tend to agree, if the general Christian position is that God gave the Torah commandments to the Jewish people just to prove no one can be righteous by the performance of good deeds because there are just too many of them (and this is a complete distortion of the focus and purpose of the Torah), then expecting “saved by grace” Christians to perform 1050 commandments is just insane.
Mitzvah
I am truly at loss as to why any corner of the Church would make this stuff up, but if any one out there is frustrated that non-Jewish Yeshua disciples don’t have commandments of their/our own, it looks like you have enough, according to the sources I’ve cited, to stuff a proverbial Christmas goose.

Personally, I’ll stick with the simplicity of a life of holiness. It provides quite enough to keep my hands full, and I’m convinced I’ll never do it very well.

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Non-Jews and the Mitzvot: A Brief Commentary On One Orthodox Jewish Perspective

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Moshe also does not need me to clarify for him. Nonetheless, I think his point is unexpected and worth considering, in that he is saying that many mitzvot aren’t inherently valuable, they’re only valuable as part of a particular relationship with Hashem. It’s not that he objects or is bothered by non-Jews doing them, he’s saying that in these areas, the differences between Jews and non-Jews are such that these actions are literally meaningless for them.

-Rabbi Dr. Gidon Rothstein
“Do Non-Jews Get Reward for Mitzvot?”
Torah Musings

Now before anyone flips out, I want to say that I found a link to this article on Facebook, and that “Torah Musings” is an Orthodox Jewish venue, so please take that perspective into consideration. In fact, their About states in part:

Torah Musings is a window into the Orthodox Jewish intellectual’s world, providing sophisticated but popular textual studies, important news stories and associated commentary from the perspective of an Orthodox Judaism that is intellectually open and halakhically conservative.

rothstein
Rabbi Dr. Gidon Rothstein

Further, the disclaimer at the very bottom of Rabbi Rothstein’s article says:

The opinions and facts here are presented solely by the author. Torah Musings assumes no responsibility for them. Please address religious questions to your rabbi.

Again, please keep in mind that the contents of this write-up, including the portions quoted here on my blog, are crafted within the conceptual and intellectual confines of Orthodox Judaism and are the educated opinions of R. Rothstein specifically.

So don’t lynch me or hang me in effigy just for reporting something I find interesting and, I believe, relevant.

Almost three months ago, in an effort to distance myself from some of the angst we find in certain corners of Messianic Judaism regarding Gentiles, identity, and mitzvot, I wrote and published What’s Yours is Yours. Really, if a Gentile in Jewish space is a problem, I’ll bow out.

Among other related articles, I also subsequently published Should Non-Jews Study the Torah and I concluded “yes,” with the proviso that studying Torah did not make one automatically obligated to perform each and every possible mitzvah described therein.

But having, to the best of my understanding and ability, examined the Messianic Jewish viewpoints (yes, there are more than one) as well as Hebrew Roots’ and Christianity’s opinions on the topic, how can I resist investigating how this Orthodox Jewish Rabbi answers the question he has asked?

As you can see from the above-quoted paragraph, R. Rothstein, in examining the “original responsum, Iggerot Moshe Orach Chayyim 6;2,” states that Moshe’s opinion would be that while we are not forbidden from performing the mitzvot, because many or most of them are directly linked to the (Sinai) covenant relationship Hashem has with the Jewish people, laying tefillin, wearing tzitzit, or building and living in a sukkah are simply meaningless to us relative to actually fulfilling these mitzvot, because non-Jews, even those living as Noahides, are not part of that covenant.

solomon's templeIs that the final word?

R. Rothstein reviewed the opinions of multiple authorities and they all differ somewhat in how strict they rule in this area.

1. Schepansky had noted that Rambam, in his Mishnah Commentary to Terumot 3;9, explained that even though non-Jews are not obligated in giving terumah, they still get reward for doing so, which is why the terumah they designate qualifies as actual terumah.

2. Moshe labels it one of the exceptions, donations to hekdesh (anything having to do with the Temple) and charity, examples he proves from the Talmudic assumption that Balak is rewarded for his sacrifices and Baba Batra 4a’s view that Nevuchadnezzar’s giving charity was effective. Non-Jews are also rewarded for appropriate speech, as Rashi says on Bereshit 19;39, where Lot’s younger daughter was more circumspect about her son’s paternity. Nevuchadnezzar also gets rewarded for the three steps he takes to hear the word of Hashem.

Those are all examples of non-Jews taking intuitively decent and good actions. When it comes to that which the Torah nonintuitively legislates for Jews, such as Shabbat, holidays, tefillin, tzitzit, sukkah, lulav, shofar, kosher, shatnez and anything like that, R. Moshe reverts to his view that these mitzvot only have value as a Jewish response to Hashem’s command.

This suggests that certain mitzvot might actually have meaning when performed by non-Jews, such as making an offering at or donations to the Temple (which currently does not exist), or other actions that any reasonable person would intuitively understand are morally good or right. On the other hand, those mitzvot that we would not intuitively realize are good, such and laying tefillin or donning a tallit gadol when praying, actions that are specifically associated with the Jewish people and their (Sinai) covenant relationship with Hashem, simply mean nothing to Hashem when we perform them, because we non-Jews stand outside the (Sinai) covenant.

Orthodox JewsI know pretty much who is going to object to all this, but please remember that these opinions are coming from an Orthodox Jewish source, so you can’t necessarily hang blame either on me or on any authorities existing within Messianic Judaism.

You’ll need to click the link I provided above to get the full gist of what R. Rothstein has composed, but he does cite other authorities who believe a non-Jew may receive a reward for performing mitzvot voluntarily, although this probably doesn’t include the previously mentioned observances specifically associated with Judaism. Some have even suggested that the non-Jew may receive a greater reward, but this is a minority opinion and possibly considered erroneous by the majority of authorities.

The article concludes:

In that sense, R. Moshe is actually being more lenient towards non-Jews, in that in his view they are not missing out on a good. For R. Moshe, a non-Jew who keeps the Noahides is doing all s/he should do, not just all the Torah happened to let him or her know about. It’s not that they are too benighted to know the wonders of our mitzvot, it’s that those mitzvot don’t apply to them, unless and until they decide to convert.

In other words, it is understood that Gentiles may recognize the beauty of all of the mitzvot once we study Torah and become aware of them, however that recognition goes not make us obligated unless we choose to convert to Judaism.

This is more or less what I’d expect given an Orthodox Jewish perspective, and is actually more liberal than I would have previously imagined.

Now the question is, from the viewpoint of disciples of Rav Yeshua and my understanding of our graciously being allowed to partake in some of the blessings of the New Covenant by Hashem’s mercy and through the symbolic sacrifice of our Rav, does this change anything as far as non-Jewish disciples, the mitzvot, and their significance?

That’s the $64,000 question.

And it’s one that A) I’ve answered before, and B), that I don’t intend to hash out again in this blog post.

rainbowI am writing this “mediation” and providing links to the source material because I find it fascinating that Orthodox Judaism would even pose the question for serious, scholarly debate. If it’s a question that Orthodox Jewish authorities find necessary to ask, given that they see non-Jews as subject only to the covenant Hashem made with Noah (see Genesis 9), how much more so should it be a question within Messianic Judaism, given that Hashem has allowed even the non-Jew to become a disciple of Yeshua by mercy and grace?

You can read other articles Rabbi Rothstein has written for Torah Musings as well as at the Orthodox Union (OU) and The Times of Israel to gain greater insights into his perspectives.

I know this will probably ruffle someone’s feathers, but really, I’m just publishing this as a matter of interest as to how wider Judaism considers a matter that is, from my point of view, highly relevant to non-Jews who are “Judaicly aware” and who are or have been involved in either the Messianic Jewish or Hebrew Roots communities.

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“Ask a Scholar” at Bible Odyssey

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The Society of Biblical Literature has mounted a new/recent web-resource for the “general public” entitled “Bible Odyssey” here. People are invited to lodge questions, and to each a relevant expert is asked by the SBL to make a response. I’ve had my own first go at doing this here, in response to a question about the origins of treating Jesus as divine.

-Dr. Larry Hurtado
“Bible Odyssey: Recent Web Site”
Larry Hurtado’s Blog

That’s a good, short description of a very interesting new resource on Biblical scholarship which has recently become available to non-scholars.

However, Bible Odyssey is more than just a place to ask a scholar a question.

You can learn how scholars view the different notable people in the Bible such as Abraham, Daniel, John the Baptist, and Jesus. The same treatment is given to specific places in the Bible like Antioch, Corinth, Jerusalem, and Rome. Have a question about a particular passage in the Bible? You can learn more about the Binding of Isaac, Jesus and the Money Changers, the New Covenant, and more.

But as Dr. Hurtado pointed out, one of the most exciting opportunities this web site offers is the ability to ask a Biblical scholar a question and receive a detailed response. Just click Ask a Scholar to get started, but keep this important proviso in mind:

Please keep in mind that this site is focused on the historical, social, literary, and cultural contexts of the Bible, rather than on theology, spirituality or personal religious beliefs. Selected questions that fall within the purview of Bible Odyssey will be forwarded to scholars.

If you just love getting into theological or doctrinal debates, that’s not going to happen here. Chances are, not all of your personal theological or spiritual beliefs are going to be supported by each and every response. I don’t know that each person listed as a contributor will be answering reader questions, but they’ve all provided content to the web site. In fact, one of my favorites (besides Dr. Hurtado) is on the list, Magnus Zetterholm.

Here’s an example of how “Ask a Scholar” works.

Someone asked a question about Jesus Worship:

When did the worship of Jesus, as God, rather than Messiah, Lord, and Savior, begin? And by whom?

This is right up Dr. Hurtado’s alley, so to speak, since he’s written extensively about the early worship of Jesus as God.

I found one portion of Hurtado’s response particularly interesting (I’ll put the relevant section in bold text below):

But I presume that you actually mean “when and where did Jesus first come to be reverenced as somehow really sharing in God’s status, or glory, and so the rightful recipient of worship along with God?” This has been a contested question for at least a century or more. Pretty much everyone is agreed that Jesus didn’t receive worship during his ministry. The key questions contested are how soon and where after Jesus’ crucifixion did it begin.

Maybe I’m reading this wrong, but it sounds as if Dr. Hurtado is drawing a distinction between God and Jesus, and that Jesus is alongside God as opposed to the embodiment of God as God’s Son.

Admittedly, the Divine nature of Jesus has always been rather mysterious to me, and I know that most Christians take it as a matter of course and don’t ask questions. Also, Hurtado isn’t answering the question about how Jesus could be God, just when did people begin giving him the same worship and devotion as God.

Dr. Hurtado finishes his response with (and again, I’ll bold what I think is the most interesting part of the text):

The Aramaic liturgical expression, “Maranatha” (= “O/our, Lord, come!” cited in 1Cor 16:22), is one of several pieces of direct evidence that Jewish, Aramaic-speaking believers invoked the risen/exalted Jesus as “Lord” in their corporate worship gatherings. The basis for this remarkable development was apparently the convictions that God had exalted Jesus as “Lord,” that Jesus now shared God’s glory, name and throne, and that God now required Jesus to be reverenced accordingly (e.g., Phil 2:9-11).

This makes it seem as if God took some sort of action that resulted in Jesus gaining exaltation as “Lord” and enabled Jesus to then share in God’s glory, name, and throne, thus requiring that his followers now revere Jesus in that light (as opposed to Jesus having eternally been God from “the beginning”).

Of course, I could be wrong in how I’m interpreting Dr. Hurtado’s response, but you’ve got to admit that this is a bit different from what you’ll hear coming from the pulpit on any given Sunday, at least it is in my experience.

And that’s the exciting part about being able to ask a Biblical scholar a question. It’s pretty rare for any current Biblical research to filter down into any particular Pastor’s sermon and thus into the church pews. From my own background, what we typically hear in sermons and Sunday school is a traditional interpretation of the Bible that’s been handed down for years, decades, or generations, filtered through specific denominational biases, and untouched by any recent or current Biblical scholarly findings.

For the person who wants to become a more serious student of the Bible but who isn’t a scholar nor likely to take a degree in Biblical studies, this is a terrific resource that is easily accessed.

A few technical problems.

The link to the page containing previous answers to “Ask a Scholar” questions is, as of this writing, broken (Addendum: the link has since been fixed). It leads to an error page. But on the error page, when you click the link to return to the Home Page, you go nowhere because there’s no .org extension after “bibleodyssey/”.

I reported the first problem, so hopefully someone will look into it. My guess is that the designer of the site still needs to do some more testing before it becomes fully operational.

All that said, I’m glad to pass along this information and hope that folks find it useful and illuminating.

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Gentile Access to the Herodian Temple: A New Opinion

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Two millennia ago, the block served as one of several Do Not Enter signs in the Second Temple in Jerusalem, delineating a section of the 37-acre complex which was off-limits for the ritually impure — Jews and non-Jews alike. Written in Greek (no Latin versions have survived), they warned: “No foreigner may enter within the balustrade around the sanctuary and the enclosure. Whoever is caught, on himself shall he put blame for the death which will ensue.”

-Ilan Ben Zion
from the article “Ancient Temple Mount ‘warning’ stone is ‘closest thing we have to the Temple’”
Times of Israel

I found a link to this article on Facebook and it’s really very interesting. It suggests that Gentiles may have had more access to the Herodian Temple in Jerusalem than was previously believed. I’ll let the article speak for itself, quoting what I think are the most relevant sections, and I encourage you to click the link I provided above and read the entire story yourself.

Contrary to the recent New York Times report, which stated that Herod’s Temple was “surrounded by partition walls that were meant to separate gentiles and Jews,” the warning was meant to protect “not the whole Temple Mount, but the inner sanctuary, the inner courtyard,” Price said. The modern notion “that the entire area is somehow holy is contrary to the original purpose and status of this huge plaza of the Temple Mount.”

Gentiles were not only welcome to ascend the Temple Mount, they were also permitted, if not encouraged, to donate animals for sacrifice. Josephus recounts how Marcus Agrippa, Emperor Augustus’s right hand man, visited Jerusalem shortly after the Temple was built and offered up a hecatomb — 100 bulls — as a sacrifice on the altar. Likewise daily sacrifices paid for by the Roman state were offered up for the welfare of the emperors. Philo records in his Embassy to Gaius that on no fewer than three occasions “we did sacrifice, and we offered up entire hecatombs, the blood of which we poured in a libation upon the altar, and the flesh we did not carry to our homes to make a feast and banquet upon it, as it is the custom of some people to do, but we committed the victims entire to the sacred flame as a burnt offering.”

The article states that Herod may have engineered a more lenient policy about Gentile access to the Temple, with only most holy areas being forbidden, not just to non-Jews but to any Jew not ritually clean.

“It was not ethnic or race as much as [ritual] purity,” Price said. “Jews who were not purified or ritually impure could not pass the soreg either.” Unlike gentiles from across the Roman Empire, Jews were expected to know better than to enter the holy sanctum when impure.

And…

Herod changed that. He wanted to exhibit the grandeur of his compound, the largest temple in the ancient world, but not enrage his Jewish subjects.

“The exclusion of the gentiles, according to the inscription, is a kind of compromise between allowing them into the Temple but still excluding them from the inner temple, which is the properly holy ground,” Orian said.

“Reality necessitates compromise in different aspects of Jewish law,” he said. But “even if they were not viewed as impure, they would still be excluded from the [inner sanctum] of the Temple.”

TempleWhat Herod changed, at least according to this article’s writer and his source, Matan Orian, a PhD student at Tel Aviv University, was the perception, based on one interpretation of Numbers 18:7, that Gentiles were “intrinsically impure”. This interpretation may be the reason even Rav Yeshua’s (Jesus’) Apostles, including Peter, typically viewed and treated Gentiles as “unclean”.

And he said to them, “You yourselves know how unlawful it is for a man who is a Jew to associate with a foreigner or to visit him; and yet God has shown me that I should not call any man unholy or unclean.”

–Acts 10:28 (NASB)

I’d have to guess that Peter may have been operating from the perception that all Gentiles were “intrinsically impure,” and yet, the Almighty showed Peter in a vision that the Gentiles should not be treated as “unholy or unclean.”

Of course, as the article states, this didn’t mean Gentiles, even among the Jewish Yeshua-followers of “the Way,” would have accepted in every area of the Temple, even if they were considered to be clean. There was a point on the Temple grounds where it would have been an outrage if a Gentile were to enter.

When the seven days were almost over, the Jews from Asia, upon seeing him in the temple, began to stir up all the crowd and laid hands on him, crying out, “Men of Israel, come to our aid! This is the man who preaches to all men everywhere against our people and the Law and this place; and besides he has even brought Greeks into the temple and has defiled this holy place.” For they had previously seen Trophimus the Ephesian in the city with him, and they supposed that Paul had brought him into the temple.

–Acts 21:27-29

Of course, Jewish understanding of the presence and role of Gentiles on any part of the Temple grounds has changed over time.

Despite the Herodian-era status quo, in which gentiles and Jews mingled atop the Temple Mount, most rabbis today maintain the tradition that the entire complex is holy ground and Jewish entry is forbidden. That ban stems from uncertainty over where precisely the Holy of Holies stood.

JerusalemThe information in this article hints at a greater Gentile involvement in the Herodian Temple than most of us might have imagined, and further suggests that this was manipulated by Herod for political/social reasons, rather than theological insight. Nevertheless, it’s exciting to consider the possibility that in the Messianic Age, non-Jews visiting Jerusalem may also be granted, while not completely free access to the Temple, a greater measure of mobility on the Temple grounds, as well as the opportunity to offer sacrifices via the Aaronic and Levitical Priests.

I don’t have any special insights into all this. I just read the article and it sparked a thought or two. Mainly, I just wanted to share.