Pray for the Peace of Jerusalem

July 9, 2014 James Pyles 4 Comments

BTW, considering the subject of the kingdom of heaven and the establishment of the physical messianic kingdom on earth in Israel, at present and during the past couple of hours a large area of southern Israel has been under heavy bombardment by missiles fired from Gaza. I’ve spent a portion of that time in my home’s concrete-reinforced shelter room. So far, all but a few of these missiles have been intercepted and destroyed by the Iron Dome defense system (Baruch HaShem!). The few that landed have not injured anyone or caused serious damage. They have reached, however, as far as the northern suburbs of Jerusalem, as well as to Tel-Aviv, and the alert sirens have blared from BeerSheva to Tel-Aviv and Jerusalem. Hamas claims to have fired toward Haifa, but I have not yet seen any reports confirming that their missiles can actually reach that far. Nonetheless, this is a time for intensive prayer for the continued protection of Israeli citizens, and success for the IDF efforts to destroy Hamas’ capabilities to continue waging war against civilian populations in this or any manner.

-ProclaimLiberty
July 8, 2014 at 3:12 p.m.

It all seemed to start with the kidnapping and subsequent murder of three Jewish teenagers, Gilad Shaer, Naftali Fraenkel, and Eyal Yifrah, perpetrated by Hamas terrorists. This horrible and tragic event brought Israeli Jews and Jews in the diaspora together in a way that hasn’t happened for a long time. While the IDF made a concerted effort to find the perpetrators, the military and public response was remarkably restrained. Believe me, as a father and grandfather, if one of mine were brutally murdered in what we call in the United States, “a hate crime,” I’d have wanted blood.

But I’m not as noble as the families of the victims.

Apparently in revenge for the killings, a 16-year-old Palestinian named Mohammed Abu Khdeir was kidnapped and found burned to death. Although there were early allegations that Abu Khdeir, supposedly gay, had been murdered by other Palestinians in an “honor killing” and then blame shifted to Jewish Israelis, the latest report is that six Jewish suspects were arrested. It is still highly disputed in some circles that the suspects are the actual killers and that police are covering up for Arab perpetrators, perhaps to stop or at least inhibit the Palestinian rioting that has broken out since Mohammed’s burnt body was discovered.

I heard that one of the mothers of the Jewish victims reached out to Mohammed’s mother, but I can’t find that story online just now (speaking of people more noble than I am), but I do know that Mohammed’s parents refused a visit by President Shimon Peres. In fact, unlike the mothers of the Jewish boys, Mohammed’s mother called for violent revenge against Jews.

Women from Mohammed Abu Khdeir's family hold pictures of the killed Palestinian teenager — Women from Mohammed Abu Khdeir’s family hold pictures of the killed Palestinian teenager

If you’ve been reading my blog for very long, you know where my bias lies in all this, but I’m not writing my “meditation” to bash Palestinians, but rather, to try to put all of this together.

Rabbi Kalman Packouz was recently taken to task by one of the readers of his column at Aish.com for condemning the murders of Gilad, Naftali, and Eyal, but not Mohammed’s.

I received the following email from Judith R. in response to my recent Shabbat Shalom Weekly:
“And no word condemning the despicable murder of Muhammad Abu Khdeir, and referring to him by his name??? What kind of Rabbi are you? Wasn’t he also created in God’s image?”

Of course she is right.

The juxtaposition of attitudes is startling.

But “attitudes” aren’t all people are worrying about in Israel just now.

Some 120 rockets from Gaza were fired at Israel on Tuesday, the first day of the IDF’s Operation Protective Edge.

IDF Spokesperson Peter Lerner told the AFP news agency that 23 of the rockets were intercepted by the Iron Dome missile defense system, with most of the rest exploding on open ground causing no damage or casualties.

Hamas upped the ante on Tuesday and extended the range of the rockets.

-Elad Benari
“120 Rockets Fired at Israel During Day 1 of Operation”
First published 7/9/2014, 1:15 a.m.
Arutz Sheva

Hamas has vowed revenge after an attempt to use Palestinian civilians as human shields resulted in several fatalities, as Israeli Air Force planes targeted the home of a Hamas commander.

Gazan emergency services claim Israeli strikes on Gaza killed 15 people on Tuesday and wounded 80 others, as the military began an aerial campaign against terrorists in the Strip and prepares for a potential ground offensive.

-Ari Soffer, Dalit Halevi, and AFP
“Hamas Vows Revenge After Use of Human Shields Goes Awry”
First published 7/8/2014, 5:29 p.m.
Arutz Sheva

Struggling to maintain the banner of ‘resistance’, the Gazan terror group is firing at Israel in the hope Ramallah and Cairo will hear its plea for help.

-Elhanan Miller
“Hamas decides to go for broke”
Published 7/8/2014, 4:02 p.m.
Times of Israel

And America’s response to all of this?

Hamas terrorists kidnapped and killed three Israeli teenagers, one of whom was a U.S. citizen.

These jihadist terrorists murdered kids. Yet, the reaction of the Obama Administration has been an absolute disgrace.

Remember, a U.S. citizen was just murdered (along two other Israeli teens) by Palestinian terrorists – known brutal terrorist who routinely fire rockets at Israeli civilians – and the Obama Administration responded by urging restraint.

In fact, President Obama actually urged “all parties to refrain from steps that could further destabilize the situation.”

Destabilize? Hamas terrorists killed an American teen and all this Administration is concerned about is that things may destabilize?

-Matthew Clark
“President Obama Responds to Hamas Terrorists’ Murder of American Teen with “Strongest Possible” Meaningless Words”
July 1, 2014, 12:47 p.m.
ACLJ.org

OK, that last story is over a week old, but to the best of my information, America hasn’t become more involved diplomatically or in any other way since Hamas started firing hundreds of rockets at Israeli civilians in an all out attempt to provoke other Arab forces to join the violence against Israel.

I do know that although the American press was exceptionally silent about the death of the three Jewish teens, it prominently posted stories regarding Mohammed:

Several Israeli Jewish suspects were arrested Sunday in connection with the killing of a Palestinian teen, Israeli police said.

“Investigation continuing, strong indication a nationalistic incident,” Israeli police spokesman Micky Rosenfeld tweeted about the death of Mohammed Abu Khedair.

Rosenfeld told CNN that those arrested were Israeli Jews.

-Kareem Khadder, Ben Wedeman, and Steve Almasy CNN
“Israel arrests several suspects in killing of Palestinian teen”
updated 11:21 a.m., Monday, 7/7/2014
CNN.com

If I can be said to have a bias in this situation, so can the American news media…and perhaps the American President.

Amazingly, even in the midst of a war zone, life goes on in Israel:

Making Aliyah is never an easy task, and leaving family, friends and memories behind is enough of a challenge for any new oleh.

But imagine making Aliyah under fire.

That is precisely what 26-year-old Becky Kupchan – one of the 64 new olim who arrived today from the USA – is doing. She is moving from Chicago straight to the southern Israeli city of Be’er Sheva, despite the fact that the city, like other Negev communities, is currently being rocked by waves of rocket-fire from Gaza.

-Ari Soffer
“Making Aliyah Under Fire”
First published 7/8/2014, 8:06 p.m.
Arutz Sheva

Where am I going with all this? By the time you read this tomorrow (Wednesday) morning, everything I’ve written will be old news. Things could get better or things could get worse. Or things could get much, much worse.

I think of my friends in Israel. I won’t embarrass anyone by naming names. But I’m not limited to my personal feelings for friends and acquaintances. If Israel is under attack, then so are all Jews everywhere. My wife is Jewish. So are my two sons and my daughter. At different times, my wife and my daughter have visited Israel. What if they were visiting there now?

But as I said, Jews are under attack all over the world. If Arab Muslims are firing rockets at Jews in Israel, they are at war with all Jews. The rest of the world, if they/we don’t stand up against terrorism and against this rabid series of rocket launches, are offering tacit approval of this war.

And what’s going to happen when Israel seriously strikes back as the operation continues? If this were happening in America, how long would even the person we have now in the White House stand by and let innocent people be endangered before firing back with all the might in our arsenals, eliminating the hostile forces and everything (everyone) else in the way?

Most of you reading this blog post have never been under fire unless you have served in the military or in law enforcement. How would you like to hear a siren in the middle of the night and have fifteen seconds to get to shelter because after that, it becomes distinctly possible you could be killed in a missile explosion?

Such things don’t happen in America, in Canada, in most or all western nations. They are happening right now in Israel.

It started (this time) with an act of terrorism and cold-blooded murder that took the lives of three innocent Jewish teenage boys. It escalated with what appears to be a completely misguided revenge killing of another innocent teenager, a Palestinian. And then all hell broke loose.

I can only record how this began, I can’t tell you how it will end. Well, I can tell you that it will end, ultimately end.

“A song of ascents. Of David. Had it not been for Hashem Who was with us, let Israel declare now. Had it not been for Hashem Who was with us when men rose up against us, then they would have swallowed us raw when their anger was kindled against us. Then the waters would have washed us away; illness would have passed over our soul. Then the wicked waters would have passed over our soul. Blessed is Hashem, Who did not give us as prey for their teeth. Our soul escaped like a bird from the hunters’ snare; the snare broke, and we escaped. Our help is in the name of Hashem, Who made heaven and earth.”

–Psalm 124

Pray for the peace of Jerusalem; they shall prosper that love thee.

–Psalm 122:6

The Morality of Israel…Yes, You Can Depend On It.

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What I Learned in Church Today: Christianity is Jewish

July 8, 2014 James Pyles 20 Comments

Get past the title. Get past the title. Just keep reading.

Is Christianity a Judaism? I think most Christians and most Jews would say “no,” but last Sunday morning in church, Pastor Randy said it was. In fact, it was the second Sunday he’s said such a thing.

Christianity is a Judaism?

I was kind of surprised that he said that. He also said that when Jesus returns, it will be as a Jewish King, the Messiah and he will still be Jewish.

You might be thinking “oh duh, of course he’ll be Jewish,” but there are a lot of Christians out there who believe his being Jewish died on the cross with him and that Jesus was resurrected as someone more “generic” in terms of ethnicity.

The last few times when Pastor has spoken with me at church, practically the first words out of his mouth as we’re shaking hands is, “I’ve been reading your blog.” He hasn’t said much else to me lately, so I’ve tended to take that as a message meaning he’s not really happy about what I’ve been writing. But now I wonder.

I’ve certainly been hammering away at the Jewishness of the ekklesia of the Messiah and how the Christian Church, as it exists today, won’t be what the ekklesia will be like in Messianic days.

As I was quickly taking notes on the sermon (Acts 25:23-26:32), I continued to reflect on the implications of Pastor’s words. Although I have no problem with any of the statements he made, I wondered how the rest of the congregation was taking it. No one mentioned it in Sunday school, although we were studying Ephesians 4 rather than Pastor’s message, so there wasn’t a natural opportunity to bring up the subject.

In speaking on Acts 26:4-18, Pastor referred to it as “A Conversion Story” but oddly enough, he defined “conversion” as making a “u-turn,” turning away from darkness and turning to light, to God.

That sounds more like teshuvah than conversion and in any event, as Dr. Larry Hurtado mentioned in a comment to me on his blog:

In any case, Paul didn’t undergo a “conversion” to “Christianity.” He refers to his experience as a prophet-like “calling” (e.g., Gal. 1:13-15), and there was no “Christianity” (as a separate religion) to which he could “convert” as a Jew. We could describe the former “pagans” (gentiles) that formed his churches as “converting” from the worship of their various ancestral deities to the God of the Bible/Israel.

So Dr. Hurtado would call it “A Prophet-Like Calling Story” while using Pastor’s own definition, I could call the Acts 9 event “A Teshuvah Story”.

No, Paul wasn’t repenting of being Jewish or of practicing Judaism. Far from it. However, we could say that he had to make teshuvah relative to his disbelief in Yeshua as the Messiah and opposing God’s plan of using the ekklesia of “the Way” to bring Jews and Gentiles to Hashem and inaugurate the New Covenant in our world.

“So then, all Jews know my manner of life from my youth up, which from the beginning was spent among my own nation and at Jerusalem; since they have known about me for a long time, if they are willing to testify, that I lived as a Pharisee according to the strictest sect of our religion. And now I am standing trial for the hope of the promise made by God to our fathers; the promise to which our twelve tribes hope to attain, as they earnestly serve God night and day. And for this hope, O King, I am being accused by Jews. Why is it considered incredible among you people if God does raise the dead?”

–Acts 26:4-8 (NASB)

I’m pulling a lot of my interpretation of this section of scripture, not only from D. Thomas Lancaster’s lectures on the New Covenant, but his sermon series The Holy Epistle to the Hebrews.

Paul continues to identify himself as a Pharisee, living in the strictest sense of that stream of Judaism, and that he has the “hope of the promise made by God to” his “fathers”, the hope of the resurrection, of life from the dead. He even asks his Roman audience as well as King Agrippa why they should find it so difficult to believe that the God who created the universe could also raise the dead back to life, thus extending the promise beyond just the Jewish people and making it a hope for all human beings.

It may have seemed that Paul was the prisoner, but he appears to have made a captive audience of his jailers and accusers in delivering the message of the Good News.

I did have the opportunity to discuss part of Pastor’s sermon with one young fellow in Sunday school. After class let out, he had some questions about a part of Ephesians he’d been studying and thought for some reason I could help answer his queries.

In the course of our conversation, I realized part of the problem many late second temple period Jewish groups had with accepting Yeshua (Jesus) as the Messiah.

So when they had come together, they were asking Him, saying, “Lord, is it at this time You are restoring the kingdom to Israel?” He said to them, “It is not for you to know times or epochs which the Father has fixed by His own authority; but you will receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth.”

–Acts 1:6-8 (NASB)

Even Yeshua’s disciples believed that the Messiah would first raise Israel as the head of all the nations, defeat her enemies, and ascend the Throne of David, and only afterward reconcile the Gentiles to God. Saying that the Messiah died, was resurrected, and ascended into Heaven to sit at the Father’s right hand and that before he returned to take the throne, the Gentiles would be brought alongside Israel in the worship of Hashem was reversing the expected order of things.

For a lot of Jews, it must have seemed pretty bogus to say that Gentiles could be brought into the ekkelsia, into a Jewish community and worship space, as equal co-participants while the Messiah was not yet physically ruling as King over Israel and over the rest of the world.

Paul knew the truth but he had a special insight. He had received two visions of the Messiah (Acts 9:3-8, Acts 22:17-22) and was caught up to the third heaven (2 Corinthians 12:2-4) and taught inexpressible words that he was not permitted to speak. For those Jews and Gentiles who believed, they did so from a profound sense of faith, since even though Paul could be persuasive, his words were not always convincing to every one who listened.

King Agrippa, do you believe the Prophets? I know that you do.” Agrippa replied to Paul, “In a short time you will persuade me to become a Christian.” And Paul said, “I would wish to God, that whether in a short or long time, not only you, but also all who hear me this day, might become such as I am, except for these chains.”

–Acts 26:27-29 (NASB)

When Agrippa said “become a Christian,” the term “Christian” was not used in the same sense as we understand it today, because, as I’ve mentioned on numerous previous occasions, faith in Messiah Yeshua was not a religious stream distinct from Judaism at that point in history. Agrippa might have just as well said “make me a disciple of the Way”. And it was well-known that Agrippa was hardly devout and pious though he doubtless had some education in the traditions of his fathers (for Paul knew Agrippa believed the Prophets).

Does that bring us back to thinking of Christianity as a Judaism, or am I the one getting things reversed?

During his lifetime, Paul obviously considered faith in Yeshua as Messiah King to be the next, natural, logical extension in the development of God’s plan for Israel. Yeshua was and is the beginning of God’s starting to fulfill the New Covenant promises to Israel, but those promises include bringing the Gentiles into worship of Hashem by coming along side Israel and becoming attached to her. Messiah was the doorway for the Gentiles to enter that forward-progressing stream of God’s plan for Israel, not by making Gentiles into Jews through the proselyte rite, but allowing them (us) to remain of the nations and yet, as was prophesied, enjoying the blessings of the spirit and the hope of the resurrection into the age of peace and tranquility.

I’d like to believe that some of the things I’ve written lately have been positively received by Pastor Randy, but that’s probably arrogant presumption on my part. However, his sermon last Sunday did seem to speak to many of the themes I write about on my blog. I not only found myself in general agreement with Pastor’s sermon but found myself learning some things I hadn’t noticed before in my reading of this part of Luke’s “Acts”.

Is Christianity a Judaism? In its current form, we can say that it owes a great deal to its Hebrew or Jewish roots, but there’s a lot about that “Judaism” the Church as left by the wayside. But as Pastor said, the return of Jesus is the return of the Jewish Messiah King to the Throne of David in the City of David.

With Jewish devotees cheering and Gentile disciples alongside them crying out in joyous approval, Messiah will raise Israel up as the most exalted of all nations, rebuild the Temple, return the Jewish exiles to their Land, rule the world with a rod of iron, and bring peace to all peoples.

What will the ekklesia be then? It will be Jewish, but it should be remembered that “every knee shall bow” (Isaiah 45:23, Romans 14:11), not just of the Jews but of everyone, the whole world.

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Forgiveness: Jewish Tradition and Christian Interpretation

July 6, 2014 James Pyles 15 Comments

“For this reason the kingdom of heaven may be compared to a king who wished to settle accounts with his slaves. When he had begun to settle them, one who owed him ten thousand talents was brought to him. But since he did not have the means to repay, his lord commanded him to be sold, along with his wife and children and all that he had, and repayment to be made. So the slave fell to the ground and prostrated himself before him, saying, ‘Have patience with me and I will repay you everything.’ And the lord of that slave felt compassion and released him and forgave him the debt. But that slave went out and found one of his fellow slaves who owed him a hundred denarii; and he seized him and began to choke him, saying, ‘Pay back what you owe.’ So his fellow slave fell to the ground and began to plead with him, saying, ‘Have patience with me and I will repay you.’ But he was unwilling and went and threw him in prison until he should pay back what was owed. So when his fellow slaves saw what had happened, they were deeply grieved and came and reported to their lord all that had happened. Then summoning him, his lord said to him, ‘You wicked slave, I forgave you all that debt because you pleaded with me. Should you not also have had mercy on your fellow slave, in the same way that I had mercy on you?’ And his lord, moved with anger, handed him over to the torturers until he should repay all that was owed him. My heavenly Father will also do the same to you, if each of you does not forgive his brother from your heart.”

–Matthew 18:23-35 (NASB)

Christian tradition has upheld the high ethical teachings of Jesus concerning forgiveness. While the parable of the Unforgiving Servant is found only in Matthew’s Gospel, its message is stressed in the Lord’s Prayer, which became a vital expression of Christian faith. The prayer for Jesus’ disciples with its dynamic petition, “Forgive us our debts as we also have forgiven our debtors,” finds a prominent position in the Didache, which demonstrates that the early Christians emphasized the theme of forgiveness in the life of the church…Could the Lord’s prayer as recorded in the Didache have been influenced by the wording of this parable?

-Brad H. Young
Chapter 6: The Merciful Lord and His Unforgiving Servant
“The Parable in Christian Tradition,” pg 120
The Parables: Jewish Tradition and Christian Interpretation

I’m only a little more than half way through Young’s book but each chapter follows a similar pattern, taking a particular parable of Jesus (Yeshua) and running it past a specific analytical matrix. This isn’t unlike what Roy Blizzard has done in his book Mishnah and the Words of Jesus which I reviewed last spring. Blizzard compared various teachings of Jesus to those of the Rabbinic sages within a generation either side of the (earthly) lifetime of Jesus and determined that Jesus very much taught within the Rabbinic context of the late second Temple era.

Young, chapter by chapter, takes a specific parable of Jesus, shows his readers the traditional Christian interpretation, and then re-examines the parable through the lens of Jesus’ Jewish contemporaries, as well as later Jewish writings. This method also reminded me of a teaching by First Fruits of Zion (FFOZ) founder and president Boaz Michael that he gave a few years back called “Moses in Matthew” which I had the opportunity to listen to (as an audio recording) and review nearly thirteen months ago.

This method of understanding the words of the Master brings into question traditional Church exegetical concepts such as “the sufficiency of Scripture” and “let Scripture interpret Scripture,” both of which suggest that all you need to understand the Bible in general and Jesus in particular is you and a Bible translated into your native language (which for me is English). While most Evangelical Pastors will also say that a good concordance is helpful and it’s even better to understand the original languages along with something of the context in which the Biblical writers authored their works, they tend to neglect understanding the Judaism in which each Bible writer lived, worked, learned, and taught.

Apprehending Scripture from within an ethnically, religiously, historically, linguistically, culturally, and experientially Jewish framework often yields different interpretative results than the traditions handed down by the Christian Church in its many denominational “flavors”.

Although humor is difficult to define and understand because of cultural barriers, Jesus’ dry wit comes through in this story of one very fortunate servant.

-Young, ibid

I quoted this short sentence to illustrate both the point of “cultural barriers” and how we could miss something so elementary as humor. When we read the Bible, we tend to believe that it is always written in the utmost seriousness and, in many conservative Fundamentalist churches, the literal meaning of the text is always given tremendous weight. But what if the writer is saying something ironic, using Hebrew and Aramaic wordplay, rabbinic idiom? What if the writer is telling a joke?

If we don’t access resources to support our understanding of how Jesus most likely was teaching and how his immediate audience (those listening to him) and extended audience (the originally intended readers of the Gospels and Epistles) were expected to understand what he said, we are left with what we think it all means from a 21st century Christian American point of view.

Please keep in mind that point of view almost never takes ancient Judaism into account let alone immerses itself in said-Judaism as a pool of interpretive wisdom. In other words, we’re probably making a lot of wrong assumptions and coming to many erroneous conclusions.

In the cultural context, the sacred calendar of the Jewish people may provide the setting in life for this parable. The ten-day period between the Jewish New Year and the day of Atonement was designed for seeking forgiveness between individuals. A person was not prepared to seek divine mercy during the great fast on the day of Atonement if he or she had not first sought reconciliation with his or her neighbor. The day of Atonement was the experience of the community as every person participated in the fast. The preparation for this collective experience, however, focused on the necessity to forgive one another on a personal level so as to approach God without a bitter heart. Mercy from above depended upon showing mercy to those below (Compare to Matthew 5:23-24).

-Young, pp 123-4

We can see a corollary in Talmud:

For transgressions that are between a person and God, the Day of Atonement effects atonement, but for the transgressions that are between a person and his or her neighbor, the Day of Atonement effects atonement only if one first has appeased one’s neighbor.

-See m. Yoma 9:9 (Mishnah, ed. Albeck, 247)
quoted by Young, pg 124

We see the scene of the parable being unpackaged right before our eyes in the pages of Young’s chapter to illustrate what we should plainly see Jesus teaching: that the forgiveness of God and atonement for sins is dependent on our forgiveness of others who have sinned against us. If we believe we have been forgiven by God and our sins washed away, and yet fail to forgive those who have sinned against us, will the God of Heaven truly forgive? If we have sinned against another and asked God alone for favor rather than first seeking out the forgiveness of the one we have offended, will God forgive in the stead of the person against whom we have sinned?

Of course, if we have sought forgiveness and been spurned, we can only be held responsible for our own part. We cannot make another person forgive us if it is not in their heart to do so.

If possible, so far as it depends on you, be at peace with all men.

–Romans 12:18 (NASB)

The lack of forgiveness in response to our sincere desire to repent to one against whom we have sinned is on the other’s head as long as we’ve done all we can to make amends and repay them for the wrong we have done.

There’s another implication in Young’s interpretation of Jesus’ parable based on his invoking the time period between Rosh Hashanah and Yom Kippur. Particularly in Orthodox Judaism, it is believed that a Jew is written into the Book of Life year by year. It is an opportunity to have God hit a sort of “cosmic reset button” for the year to come, but it requires great effort on the part of the individual to make amends for sins committed, both against man and God, to perform good deeds, and give to charity.

This is quite foreign to a Christian’s point of view, particularly if you believe “once saved, always saved.” The moment you confessed Christ as Lord and believed in him, you were saved from your sins and guaranteed a place in Heaven when you die. You need to nothing else, and in fact, it’s impossible for you to do anything else.

That’s the truncated version of the traditional Christian understanding of the Gospel message, anyway.

It is said that there are two resurrections. The first is called the “resurrection of the righteous” and only those who “died in Christ” will be resurrected at the second coming of Jesus. They/we will all be raised into the air to meet him, and according to traditional Evangelical doctrine, the Church will then be raptured into Heaven to wait out the full fury of the Tribulation on Earth. Then, when all the bad stuff is over, Jesus leads the Church back down to Earth to establish his Kingdom where the Church will rule with him over a New Earth.

Or so it goes as far as many Christian churches are concerned.

The second resurrection is called the “great white throne” judgment where everyone who has died is resurrected and judged by God, with the righteous living in bliss for all eternity, and the wicked being cast into the lake of fire to suffer torment for all eternity.

But how does that judgment work? If we just believe in Jesus will we be saved automatically? Will we be given a free pass into Heaven? What about being forgiven by God as we’ve forgiven others?

What if the final judgment is like the ultimate Yom Kippur service? Have you ever been to a Yom Kippur service? It’s the single most solemn day on the Jewish religious calendar, full of tears, fasting, remorse, repentance, trembling, and fear.

It is a terrifying thing to fall into the hands of the living God.

–Hebrews 10:31 (NASB)

The unmerciful servant does not forgive like his master. The lord of the servants, however, is not only merciful but just. The one who would not forgive will not receive a reprieve. His fellow servants recognize the injustice and report the actions of their unmerciful coworker to the lord. He is enraged.

-Young, pg 128

Belief in Jesus is hardly sufficient by this Biblical standard. What you think and feel is only part of the equation. What you do out of your faith is what really matters.

They were passing through in the morning, and they saw that the fig tree had withered from its roots. Petros remembered and said to him, “Rabbi, look! The fig tree that you cursed is withered!”

Yeshua answered and said to them, “Let the faith of God be in you. For amen, I say to you, anyone who says to this mountain, ‘Be lifted up and moved into the middle of the sea,’ and does not doubt in his heart, but rather believes that what he says will be done, so it will be for him as he has said. Therefore I say to you, all that you ask in your prayer, believe that you have received it, and it will be so for you. And when you stand to pray, pardon everyone for what is in your heart against them, so that your Father who is in heaven will also forgive your transgressions. But as for you, if you do not pardon, neither will your Father who is in heaven forgive your transgression.

–Mark 11:20-26 (DHE Gospels)

If this is so as we are judged by God day-by-day, how much more so is it true when we come before the Throne of God at final judgment and the great day of atonement?

Yet, for all its importance, the ritual of the synagogue is but a means to an end. In Judaism, behavior takes priority over belief. Faith without deeds will not change the world.

-Ismar Schorsch
“The Root of Holiness,” pg 553, July 12, 2003
Commentary on Torah Portion Balak
Canon Without Closure: Torah Commentaries

What use is it, my brethren, if someone says he has faith but he has no works? Can that faith save him? If a brother or sister is without clothing and in need of daily food, and one of you says to them, “Go in peace, be warmed and be filled,” and yet you do not give them what is necessary for their body, what use is that? Even so faith, if it has no works, is dead, being by itself.

But someone may well say, “You have faith and I have works; show me your faith without the works, and I will show you my faith by my works.” You believe that God is one. You do well; the demons also believe, and shudder. But are you willing to recognize, you foolish fellow, that faith without works is useless?

–James 2:14-20 (NASB)

It is doubtful that Schorsch meant to parallel the teachings of James the Just, brother of the Master, but this may reflect the fact that principles from ancient Judaism (for the teachings of Jesus and James are wholly Jewish), some at least, have survived the passage of time and endure in modern Jewish practice. As Christians, for anything we find good and gracious in our theology and doctrine, we must give thanks not only to God but to Judaism for its origins.

However, if we accept that, we must also accept that a Jewish understanding of the teachings of Jesus place a much greater burden on the shoulders of a Christian than many Pastors have led us to believe. Fortunately, I currently attend a church where this burden is taught and where sincerity of repentance and love and forgiveness of our neighbor and brother is held in great value.

Also fortunately, the God of Justice is also the God of Mercy:

Then the Lord passed by in front of him and proclaimed, “The Lord, the Lord God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth; who keeps lovingkindness for thousands, who forgives iniquity, transgression and sin; yet He will by no means leave the guilty unpunished, visiting the iniquity of fathers on the children and on the grandchildren to the third and fourth generations.”

–Exodus 34:6-7 (NASB)

He remembered His covenant for them and relented in accordance with His abundant kindness.

–Psalm 106:45 (Stone Editon Tanakh)

…but if that nation repents of its evil deed of which I had spoken, then I relent of the evil [decree] that I had planned to carry out against it. Or, one moment I may speak of concerning a nation or kingdom, to build and establish [it], but if they do what is wrong in My eyes, not heeding My voice, then I relent of the goodness that I had said to bestow upon it.

–Jeremiah 18:8-9 (Stone Edition Tanakh)

God is eager to do good to all those who call upon His Name in sincere repentance and who do what is right, but to those who call upon Him yet continue to do what is wrong, there is no mercy, but instead, righteous judgment.

As Christians, we cannot afford to take our (so-called) salvation for granted, for who is to say that God won’t keep His word as He has given it and as Jesus has taught it? Who is to say that our forgiveness (or lack thereof) of others won’t be the model by which God will (or won’t) forgive us?

Young writes this by way of conclusion to his commentary on this parable:

The parable shows the deep roots of Jesus’ teachings in ancient Judaism. Jesus’ Jewish theology of God saturates the drama of the story as the action moves from scene to scene. The listener is caught up into the plot of the mini-play and participates in the trial, triumph, and tribulation of the servant. What happens when it is impossible to pay one’s creditor?

…The cultural and religious background is based on the teachings concerning the great day of fasting in Israel’s sacred calendar, which each person seeks forgiveness from God. The creation of humanity, in the very image of God, demands full accountability, which means that one must be merciful in the same way that God shows mercy. The images created by the parable lead the listener to join the actors on the stage. Each individual must ask God for forgiveness of a colossal debt. To what extent, however, do I extend mercy to others who have wronged me?

-Young, pg 129

The answer would seem obvious and Young addresses it again in the following chapter, “Chapter 7: The Father of Two Lost Sons,” his commentary on the parable of the Prodigal Son (Luke 15:11-32):

Jesus makes this a major theme in the prayer he taught his disciples: “Forgive us our debts, as we also have forgiven our debtors.” On the day of Atonement, the Mishnah instructs the people to make things right one with the other before seeking forgiveness from God (m. Yoma 8:9). Thus the idea of human forgiveness is strong in Jewish theology.

-Young, pg 134

These parables are not cute little sayings of Jesus to teach us some interesting moral lesson. They are cautionary tales, warnings to the disciples, including us, that what we do and why we do it really does matter, and, looking back to the words of the prophet Jeremiah, what we have been given can be taken away at any time should we prove to be faithless and insincere, both to God and to our fellow human beings (also see Matthew 25:14-30).

While I suppose it’s not absolutely necessary to study the Bible from a culturally and religiously Jewish perspective and still live a good and upright Christian life, we see here, as I’ve pointed out many times before, that without a little extra “help” through an understanding in the wider body of Jewish religious literature, we can often miss the point, giving more power to Christian traditional interpretations than in what Jesus said in context. The Church has been taught to avoid that context because it has been taught that (if not the Jewish people) Judaism has been sitting on the shelf long past its expiration date. The Law is dead. The Jewish people just don’t know it yet.

Except that’s not the case and can’t be. Without a Jewish understanding of the teachings of Jesus filtered through an ancient and arguably modern practice of Judaism, the words of Jesus are just words on a page, devoid of some or much of their actual meaning. And without that meaning, the depth of our faith and how we actually live it out, including forgiveness, is just as absent of meaning. It may be good and even sufficient, but it could be so much more.

To what then may we compare (entry into) the Kingdom of Heaven?

I hereby forgive anyone who has angered or provoked me or sinned against me, physically or financially or by failing to give me due respect, or in any other matter relating to me, involuntarily or willingly, inadvertently or deliberately, whether in word or deed: let no one incur punishment because of me.

-Bedtime Shema from the Siddur

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The Nangeroni Seminar on the Jewish Apostle Paul

July 3, 2014 James Pyles 15 Comments

I returned last night from a very enjoyable trip to Rome to take part in the Nangeroni Seminar on “Paul as a Second-Temple Jew.” For more information on the Nangeroni Seminars click here. This encouraging and demanding event brought together about 35 scholars from various countries who are specialists on second-temple Judaism and/or the Apostle Paul. The premise and the broad conclusion to which all assented is that Paul was and remained in his ministry as apostle to gentiles a Jew. He did not renounce his identity as a member of the Jewish people. He did not demonize his ancestral religion. He did not reject the Torah (“Law”) as false. He did not regard his Jewish past as one of frustration, failure, inability to observe Torah, or as something to escape. He did not play off the particularity of his Jewishness in favour of some kind of universalism.

-Dr. Larry Hurtado
“Paul: The Second-Temple Jewish Apostle to the Gentiles”
Larry Hurtado’s Blog

In case you need a quick background on who Larry Hurtado is and what his qualifications are as a New Testament scholar, you can either Google him or read his Wikipedia page.

I’ve quoted Dr. Hurtado before on my blog and always for two reasons. One is that he is a noteworthy, mainstream Christian New Testament scholar who is currently active in his research, he’s well-respected in his field, and he has published extensively both in scholarly venues and in popular reading. The second reason I refer to him is that he has what I consider to be a fascinating view of Paul’s Christology and one that many “average” Christians might find surprising.

I’ve complained in the past that the latest findings of Christian scholarly research never find their way to the pulpit of the normative Evangelical church let alone into the hands and minds of Evangelicals sitting in their pews every Sunday.

More’s the pity.

That means as Christians, we have to go looking for this information, which isn’t that hard to find. After all, Dr. Hurtado’s books are easily found at Amazon and he maintains a WordPress blog.

Nevertheless, a statement such as the one I quoted above, would almost never be heard in any American church on Sunday, either in a sermon or a Bible study class.

What we hear, or rather, what I hear in the church I attend, is somewhat similar to how men like Pastor John MacArthur view Paul relative to Judaism and Christianity. I’ve reviewed the relevant sermons given by Pastor MacArthur in a three-part series (Part One, Part Two, and Part Three) on my blog, but in short, MacArthur believes that any practice of Judaism by Paul or the other Apostles was a “transitional period” between the end of the Law (Torah) and the beginning of the Christian era of grace. That is, from God’s point of view, Judaism was expected to cease as a valid and normative worship and religious practice in devotion to God through Christ (Messiah).

And yet, compared to “35 scholars from various countries who are specialists on second-temple Judaism and/or the Apostle Paul” all gathered together who agree that Paul “did not renounce his identity as a member of the Jewish people,” nor did he “demonize his ancestral religion,” did not “reject the Torah (“Law”) as false,” and “did not regard his Jewish past as one of frustration, failure, inability to observe Torah, or as something to escape,” opinions such as the one from MacArthur and most other Evangelical Pastors seem as archaic as dinosaurs.

I don’t say this to be unkind, nor do I “resurrect” my arguments about MacArthur just because I can. I’m trying to illustrate (again) for my Christian readers and for any other Christians who possibly will find my writings by “surfing the web,” that what we’re typically taught in church about Paul (and thus about Jesus) isn’t necessarily the most accurate information we can acquire. The majority of what is taught in most churches (as far as I can tell) is based more on the traditions we’ve built around Biblical exegesis than on active and modern Biblical research.

Studying the Bible isn’t supposed to be for the purpose of endlessly regurgitating what we have already been taught for years or even decades, it’s to discover what we may not know or understand about the message of the Bible, and thus to better understand God and who we are in Christ.

Science, in its broadest possible sense, is the testing and retesting of beliefs and observations to determine if they are valid. If we test a belief, an assumption, or a theory through objective means and the test validates our belief, that’s fine and well. However, if we apply such a test to a belief and we discover it to be invalid or at least questionable, then that demands an investigation…

…doesn’t it?

My experience in church and especially in Sunday school, is that the apparent purpose of Bible study is to confirm what we already know, which provides us with doctrinal and emotional security. Cooperation and agreement of opinions are emphasized and variations in beliefs are tolerated only if those variations are slight and conform to established and accepted parameters.

Heaven help someone in Sunday school if they were to say that not only did Paul remain Jewish and devoted to the Torah of Moses, but that he saw absolutely no inconsistency between continuation of Torah observance and worship of Jesus as the Messiah within a variant of normative first century Judaism. Within the Sunday school context, that statement would at least raise a few eyebrows if not be considered an extremely radical suggestion.

And yet we have thirty-five scholars and experts in Paul and/or the late second temple period who uniformly agree on exactly that “extremely radical suggestion.”

But I don’t want to put words in Dr. Hurtado’s mouth. After all, he’s said that Paul did not see an inconsistency between being Jewish, practicing Judaism and the prophetic revelation of Jesus as Messiah. But does that mean, at least from Hurtado’s perspective, that Judaism should have continued to be the religious framework for Jesus-worship and will be in the coming Messianic age? After all, I’ve previously written about the rather ugly divorce that occurred between Gentile and Jewish Jesus-believers. Could the relationship between Jesus-believing Jews and Gentiles have been saved or will it be restored in the future?

I asked Dr. Hurtado the following on his blog:

Dr. Hurtado, I don’t know if you can answer this question but it’s one I need to ask. I attend a rather conservative Evangelical church. The Pastor preaches that although Paul continued to live as a Jew after his “conversion” to Christianity, the continuation of his (and the other Jewish apostles) Jewish practice was always considered by God to be a “transitionary period.” Judaism was expected to cease as a normative approach to God through Christ and be replaced by “the Church” which would “retire” Jewish practices and replace them with a “law-free” body of Jewish and Gentile believers.

If, as you say, Paul saw the worship of Messiah as a variant of Jewish practice in his day, is it reasonable to believe that he expected Jesus-worship to remain a variant Judaism that included a Gentile component not required to undergo the proselyte rite? That is, was (Gentile) Christianity always destined to replace Judaism in the worship of Christ or was/is it expected that worship and devotion to Christ was to remain a Judaism that included Gentiles?

To which he replied:

James: To engage your question involves speculation . . . about what Paul might have imagined that the future would comprise, how much of a future there would be to his present world, etc. The intense eschatological hope/expectation that seems reflected in Paul’s letters has led some scholars to judge that Paul’s vision of the “ekklesia of God” as both comprising Jewish believers (who continued to practice Torah as Jews) and non-Jewish believers was not viable over the long haul. Historical events of the first couple of centuries after Paul’s time can be invoked in justification for this judgement. But one might also ask whether the problem was an inherent problem in Paul’s vision, or whether other factors, including the Jewish war of 66-72 CE and other things (including a failure of many Christians of that time to grasp Paul’s vision) contributed to the emergence of a mainly gentile “Christianity” distinguished from a “Judaism”. For one view, I recommend a book by my friend, the late Alan F. Segal, Rebecca’s Children: Judaism and Christianity in the Roman World (Cambridge, MA: Harvard Univesity Press, 1986).

In any case, Paul didn’t undergo a “conversion” to “Christianity.” He refers to his experience as a prophet-like “calling” (e.g., Gal. 1:13-15), and there was no “Christianity” (as a separate religion) to which he could “convert” as a Jew. We could describe the former “pagans” (gentiles) that formed his churches as “converting” from the worship of their various ancestral deities to the God of the Bible/Israel.

So, to break this down:

We would have to speculate about how Paul thought the future Messianic movement would develop since we cannot definitively know from his writings.
Some scholars judge Paul’s vision of the “ekkelsia of God” as being made up of formerly pagan Gentiles and Torah observant Jews was not a viable model and could not persist over time.
History seems to validate the viewpoint of scholars who did not expect the Jewish/Gentile ekkelsia to endure.
We don’t know if this is because there was an inherent flaw in Paul’s vision or if various factors including the Jewish revolt contributed to the outcome of a splitting off of Gentile Christianity from Judaism.

In other words, as Dr. Hurtado outlines things, we can’t really know, based on a scholarly understanding of Paul’s letters, what he expected the future to hold. We also can’t really tell if Paul’s vision of the “ekklesia of God” was flawed and thus could not endure as he attempted to construct it, or, assuming his model was fine, if history conspired to destroy Messiah-worship as a normative Jewish practice going forward in time.

It’s also possible, as Hurtado states, that one of the factors was the Gentile inability to grasp Paul’s vision, although from other books and papers I’ve read, plus my own understanding of the relevant sections of the New Testament, it seems as if the other streams of Judaism in Paul’s day had an equally difficult time accepting Paul’s concept of non-proselyte Gentiles entering a Jewish social and religious space.

I did like Hurtado verifying for me that Paul indeed did not “convert to Christianity” as is preached in many churches (including the one I currently attend), and that his experience in Acts 9 and later was a “prophet-like calling” that revealed the identity of the Messiah within a wholly Jewish experience. This sent Paul on a mission to the Jews and Gentiles, not unlike how God would call upon and task the prophets of old. Paul would have “converted” to “the Way” as I suppose a Jewish person of that era would have “converted” from one branch of Judaism to another (Sadducee to Pharisee for example), although I have no idea how common that sort of thing would have been in those days (and my understanding is that “the Way” was very similar in most respects to Pharisaism apart from it’s very liberal attitude about Gentile admission and, of course, devotion to a known-Messiah).

The only real converts would be Gentiles, since they would be exiting their worship of the various pagan gods and begin worshiping the God of Israel through faith in Israel’s Messiah.

While Hurtado presented me with something of a scholarly “dead-end” in my quest to develop the idea that Judaism was the proper context for Jesus-faith and possibly that it will be again in the Messianic age (since this requires some speculation), I’ll still proceed from that speculative platform for lack of any better place to stand.

My reading of Magnus Zetterholm, Mark Nanos, and others leads me to believe that while a Gentile/Jewish schism did take place splitting Jesus-faith into two camps and ultimately extinguishing the body of Jewish Jesus-faith, that doesn’t necessarily invalidate Judaism as a context for devotion to Messiah, complete with the continuation of Torah observance in response to their covenant relationship with God.

What will the future bring? I have my own ideas about that, but I suppose in an ultimate sense, we’ll have to wait and see about the exact details of the unfolding of the Messianic Era.

Since Dr. Hurtado suggested it, I went ahead and ordered the book he referenced (see the quote above) and I look forward to reading it when it arrives.

I intended to publish this tomorrow or maybe on Sunday, but then I realized we are rapidly approaching a major (American) national holiday weekend and I can expect a significant drop off in my readership over those three days, so I’m offering this to you now as an “extra meditation”. Have a good, fun and safe Independence Day and for those of you who observe it, a Good Shabbos.

Addendum: Dr. Hurtado published another blog post today, based on his time at the Nangeroni Seminar, called Paul and Gentile Circumcision. I definitely recommend it.

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Balak: What Do We Do When Israel Is Cursed?

July 3, 2014 James Pyles 20 Comments

Balak, the king of Moav, wanted to hire Bilaam to curse the Jewish people for a fortune of money. It is interesting that Balak believed in God and the power of invoking a curse from God, yet thought that God would change His mind about His Chosen People.

-Rabbi Kalman Packouz
from “Shabbat Shalom Weekly”
Commentary on Torah Portion Balak
Aish.com

In this week’s Torah portion, the King of Moab, very fearful of the armies of Israel camped practically at his doorstep and knowing he couldn’t defeat them in a military operation, chose to hire the greatest known Gentile prophet, Bilaam, to curse the Israelite nation. It is said that “I will bless those who bless you and he who curses you, I will curse” (Genesis 12:3) but that hasn’t stopped an endless stream of individuals and nations from trying, sometimes (seemingly) very successfully, to curse the Jewish people. Even a casual glance at Jewish history over the past several thousands of years reveals this.

I suppose then, I shouldn’t be surprised at the latest atrocity I’ve discovered aimed at the Jews and their nation Israel. No, in this case, I’m not taking about the tragic murders of the three teenage boys Gilad Shaer, Naftali Fraenkel, and Eyal Yifrah, though certainly they are always on my mind. I’m talking about something my wife sent me via email a yesterday.

The debate over the New York Metropolitan Opera’s performance of “The Death of Klinghoffer” raises serious questions about the functioning of American Jewish leadership.

Leon Klinghoffer was a 69-year-old wheelchair- bound American Jew who, in 1985, with his wife and 11 friends, celebrated his 36th wedding anniversary on the Italian cruise ship Achille Lauro, that was hijacked by Palestinian terrorists. Klinghoffer was taken aside, shot and dumped overboard in his wheelchair.

The opera based on these events was composed by John Adams and the librettist was Alice Goodman, a convert from Judaism who is now a priest in the Anglican Church.

The opera was intentionally titled the “death” – not murder – of Klinghoffer, and purported to present “both sides of the equation.” The Met’s general manager, Peter Gelb, said that Adams sought “to understand the hijackers and their motivations, and to look for humanity in the terrorists, as well as in the victims” and enable the “audience to wrestle with the almost unanswerable questions that arise from this seemingly endless conflict and pattern of abhorrent violent acts.” In other words: present the murderers and their victims as morally equivalent.

The opening scene honors terrorists. With a backdrop of graffiti on a wall proclaiming “Warsaw 1943, Bethlehem 2005,” Jews wearing kippot and headscarves enter the stage and plant trees on what is conveyed to the audience as plundered Arab territory.

The Palestinian chorus sings, “My father’s house was razed in 1948 when the Israelis passed over our street.” The Palestinians sing, “We are soldiers fighting a war. We are not criminals and we are not vandals but men of ideals.”

-Isi Leibler
“Candidly Speaking: The ‘Klinghoffer’ opera and the American Jewish establishment”
The Jerusalem Post, June 30, 2014

What is stunning is that the opera premiered in Brussels in 1991, as well as in various locations in the U.S., and is still going. It was cancelled in Boston after the 9/11 terrorist attacks, but in 2014, the New York Metropolitan Opera scheduled a major global performance as well as a launch in over 70 U.S. theaters with a plan to simulcast the production to 2,000 theaters in 66 countries — an audience of millions of people.

This is crazy. You’re talking about a worldwide effort to glorify and praise terrorism and to somehow justify the murder, not just of Jewish people in general, but a 69-year-old wheelchair bound American Jew. You may remember the Achille Lauro incident. I certainly do. Time should never erase the stench of injustice and unavenged wrongs.

The fact that the opera “The Death of Klinghoffer” praises murderers and terrorists whilst justifying the killings of innocent Jewish people, including the infirm and disabled, is nauseating. That this story should appear so closely to the recent deaths of Gilad, Naftali, and Eyal is the emotional and moral equivalent of soaking their parents in gasoline and then lighting them on fire. It’s like defiling the graves of these recently buried young Jewish men.

Not only should this opera never have seen the inside of a performing hall, but it should have been cancelled the instant Gilad, Naftali, and Eyal were discovered to be murdered. Why is it still going on? Worse, why is no one (besides me and various Jewish news reporters and commentators) complaining about it?

Over the past 40 years one of the most positive features of American Jewish leadership has been its uninhibited self-confidence, assertiveness and willingness to raise its voice with courage and dignity on behalf of Israel and Jewish causes. American Jewish leaders prided themselves on having rejected shtadlanut – reliance on silent diplomacy in lieu of public action. Alas, there are now grounds for concern that this is changing, maybe as a consequence of the adverse pressures emanating from the Obama administration.

How else can one ascribe the pitifully subdued response to the Met’s decision to perform an opera that not merely incorporates vicious anti-Israeli diatribes but which is blatantly anti-Semitic and seeks to romanticize and provide rationalization for the cold-blooded murder of a disabled person solely because he was Jewish. And this is an institution that is disproportionately funded by Jews, in the city with the greatest concentration of Jews in the Diaspora.

This opera is an abomination and an offense not only to Jews but to all Americans and all decent people who oppose terrorism and racism. It has no bearing on the rights or wrongs of the Arab-Israeli conflict or alleged grievances of Palestinians, which can be debated in other venues.

I don’t know how else to say it. What the **** is wrong with people?

They were already dead before we even knew they were abducted? Before prayers throughout the world stormed heaven for their safe return? Before Jews of every religious and political stripe united in a way we have not seen in years? Before the three mothers appeared at the United Nations Human Rights Council in Geneva pleading for support? Before 15,000 Israeli soldiers, not much older than the boys themselves, spent two weeks without sleep or showers combing every basement and tunnel beneath the terrorist stronghold of Hebron? They were already butchered, their young bodies lying in a shallow grave miles north of the search area.

And in the ocean of our mourning, a question rises up like a sea monster: Were our prayers and our good deeds and our unity in vain?

-Sara Yoheved Rigler
“Were Our Prayers in Vain?”
Aish.com

Rigler started her article with the words, “Tisha B’Av came early this year.” Sadly, I have to agree. In fact, I’m beginning to wonder if year by year, Tisha B’Av ever really ends.

It’s not the fact that terrible things continue to happen to the Jewish people. Unfortunately, the world has been trying to exterminate Jews ever since Jewish people have existed. What makes me so angry is that the effort to destroy Israel and the Jewish people is escalating and yet no one is crying out for justice. Quite the opposite in fact. Every time Israel attempts to defend herself through arms, the rest of the world accuses Israel of brutality, while every time a Jew is slain by a terrorist, the murder is celebrated in Gaza and Ramallah and I suspect in most of the rest of the world.

I would love to see churches all over the world this Sunday offer up prayers for the families of Gilad, Naftali, and Eyal. I would love for Pastors to lead their congregations in prayers for Israel and for the protection of the Jewish people. I call on Christians everywhere to stand up and cry out to God for justice. But we must also make our voices heard among the people of the world, that Israel will not go quietly into the night, she will not vanish without a fight, she is going to live on! She is going to survive!

And not only that, but God will fight for His people and His nation. He will not let them be extinguished. In fact, not only will Israel survive, but she will thrive. She will be the head of all the nations while we will be the tail. She will lead the world into an era of unprecedented peace and tranquility. And Israel’s King, who will rule the Holy Land and the rest of the world, will punish all the countries who went up against Israel.

He who testifies to these things says, “Yes, I am coming quickly.” Amen. Come, Lord Yeshua (Jesus).

–Revelation 22:20

But here’s the problem:

While Israel was staying at Shittim, the people profaned themselves by whoring with the Moabite women, who invited the people to the sacrifices for their god. The people partook of them and worshiped that god. Thus Israel attached itself to Baal-peor, and the Lord was incensed with Israel. The Lord said to Moses, “Take all the ringleaders and have them publicly impaled before the Lord, so that the Lord’s wrath may turn away from Israel.” So Moses said to Israel’s officials, “Each of you slay those of his men who attached themselves to Baal-peor.”

Just then one of the Israelites came and brought a Midianite woman over to his companions, in the sight of Moses and of the whole Israelite community who were weeping at the entrance of the Tent of Meeting. When Phinehas, son of Eleazar son of Aaron the priest, saw this, he left the assembly and, taking a spear in his hand, he followed the Israelite into the chamber and stabbed both of them, the Israelite and the woman, through the belly. Then the plague against the Israelites was checked. Those who died of the plague numbered twenty-four thousand.

–Numbers 25:1-9 (JPS Tanakh)

If cursing fails, people can be victimized in any number of other ways, sometimes by being their (our) own worst enemies.

As Isi Leibler commented, the Jewish leadership in the U.S. needs to be the first to speak up about “The Death of Klinghoffer” and its ghastly implications, but American churches and indeed, all American people who love justice and hate cruelty need to speak out as well. You are not going to save lives through “stealth protesting”. Simply “waiting on the Lord” to do something may be waiting in vain, for who is to say that God isn’t waiting on us to do something. Gilad, Naftali, and Eyal are waiting on us. What are we waiting for?

God has always used people to accomplish justice in our world and I have no reason to believe He’s stopped now. Heavens armies will come one day to wage war against Israel’s enemies but in the meantime, we need to become Heavens armies, if not with guns and cannons, with words, letters, petitions, demonstrations, protests.

Even if you just send the link to this blog post via email to one other person, post it on your Facebook page, tweet it on twitter, that’s something. But do something. Don’t just sit there staring at the screen of your computer or smartphone.

The blood of the murdered cries out from the ground where it was spilled, and the killers are laughing.

Leibler ends his opinion piece thus:

If Jewish leaders feel inhibited about raising their voices on such issues, they are betraying their mandate and moving backward to the “trembling Israelite” role that American Jews assumed in the 1930s.

Rigler’s last words in her commentary are:

And we, the families of the boys, their friends, their neighbors, and all of us, are left to suffer their loss, to mourn the tragedy of their young lives cut short. Our Bible tells us that there is, “a time to weep and a time to laugh, a time to mourn and a time to dance.”

Tisha B’Av came early this year. It is a time to weep and a time to mourn. But if we can only hold onto the unity we achieved in these 18 days, then in its merit the Redemption will come, and it will finally, finally, be a time to dance.

I know Rigler’s trying to be comforting, for after all, sometimes that’s all you can do, but I agree with Leibler, and not just in terms of Jewish leaders. We cannot allow ourselves to feel inhibited in raising our voices. If we do not stand up for justice now, how many more Jewish victims will go to their graves before Israel is redeemed by her King, and the God of Justice stands up against us?

A good person will resist an evil system with his whole soul. Disobedience of laws of an evil state is therefore a duty.

-Gandhi

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Sermon Review of the Holy Epistle to the Hebrews: Our Hope is not in Heaven

July 2, 2014 James Pyles 33 Comments

Therefore leaving the elementary teaching about the Christ, let us press on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, of instruction about washings and laying on of hands, the resurrection of the dead, and eternal judgment. And this we will do if God permits.

–Hebrews 6:1-3 (ESV)

The Evangelical gospel asks, “Are you certain you are going to go to heaven when you die?” The Christian objective seems to be to secure a place in heaven, but the Bible says very little about heaven. Find out why most passages about heaven are actually not about heaven at all in this installment on the basic teachings of the Messiah from Hebrews 6.

-D. Thomas Lancaster
Sermon Twenty-four: Our Hope is not in Heaven
Originally presented on July 27, 2013
from the Holy Epistle to the Hebrews sermon series

Lancaster starts out his sermon by telling a joke about Heaven. I won’t retell it here. You can listen to it in the recording (link above) or read it at the beginning of Chapter 8: “Our Hope is not in Heaven,” pp 97-8 in his book Elementary Principles: Six Foundational Principles of Ancient Jewish Christianity. The thrust of today’s sermon is based on one phrase from Hebrews 6:2, “the resurrection from the dead.”

He’s talked before about what I call the truncated gospel message of Christianity which basically says, “Believe in Jesus so you can go to Heaven when you die.” That’s the whole point of being a Christian for many believers. The other part of it is to convince as many people as possible to believe in Jesus so they can go to Heaven when they die.

Except, you don’t go to Heaven when you die and you don’t stay in Heaven forever as a disembodied spirit after you die.

According to Lancaster, and I agree with him, there’s a lot of confusion about Heaven in Christianity, especially since the Bible doesn’t spend a lot of time talking about Heaven. If you are a traditional Evangelical Christian, that statement might seem confusing. After all, didn’t Jesus and the apostles talk about Heaven all the time?

Repent, for the kingdom of heaven is at hand.

–Matthew 3:2

But seek first His kingdom and His righteousness…

–Matthew 6:33

And as you go, preach, saying, `The kingdom of heaven is at hand.’

–Matthew 10:7

Also see Philippians 3:20, Colossians 1:5, and 2 Timothy 4:18 and many other verses in the apostolic scriptures that mention Heaven.

Except the Heaven mentioned in all or most of these verses isn’t the Heaven in the sky where God lives, it’s what’s called a circumlocution, a way of talking about God without saying “God.” In other words, when Jesus said “Kingdom of Heaven” as recorded in Matthew’s gospel, he was really saying “Kingdom of God,” and that Kingdom will finally be completely established here on earth when Jesus comes back as King and Lord.

The First Fruits of Zion (FFOZ) television series A Promise of What is to Come contains a number of episodes that discuss what the Kingdom of Heaven is, where it is, how it works, why Peter has the keys of the Kingdom, and how treasure can be stored there. See episodes such as The Kingdom is Now, Seek First the Kingdom, Thy Kingdom Come, Keys to the Kingdom, Foretaste of the Kingdom, Treasure in Heaven, and Restoring the Kingdom for details. Each episode is about thirty minutes long and the content opens up and expands in great detail about the concepts Lancaster covers in his sermon. In fact, Lancaster seems to be summarizing all of that material in his thirty-four minute lecture today.

Just a couple of things. Philippians 3:20 talks about Christians having citizenship in Heaven. Does that mean when we die, we go live in Heaven as citizens, like how we have American citizenship (or whatever national citizenship you may have)? No. We are resurrected physically on earth and live here in bodies in the Messianic Kingdom. Our citizenship may be in Heaven, but we’ll be living here. After all, Paul was born a Roman citizen but he wasn’t born in Rome. He never even lived there, at least not until near the end of his life.

According to Lancaster, there is a paradise, a Gan Eden (Garden of Eden) where the spirits of the righteous go when the person dies, but that’s temporary. The spirit is reunited with the body at the resurrection.

Remember the empty tomb and Jesus?

While they were telling these things, He Himself stood in their midst and said to them, “Peace be to you.” But they were startled and frightened and thought that they were seeing a spirit. And He said to them, “Why are you troubled, and why do doubts arise in your hearts? See My hands and My feet, that it is I Myself; touch Me and see, for a spirit does not have flesh and bones as you see that I have.” And when He had said this, He showed them His hands and His feet. While they still could not believe it because of their joy and amazement, He said to them, “Have you anything here to eat?” They gave Him a piece of a broiled fish; and He took it and ate it before them.

–Luke 24:36-43

This is the resurrection we can expect, because Jesus was the first fruits of the dead (1 Corinthians 15:20). We will also be resurrected in our original bodies (remember, Jesus still had the wounds, he didn’t get a new body) but we will not die again. This is what we can expect after we die and are resurrected, not going to Heaven like Casper the Friendly Ghost to float around on clouds for eternity.

What Did I Learn?

Since I’ve watched all of the FFOZ television episodes I mentioned above, I already had a pretty good idea what Lancaster was going to teach about. Lancaster based a number of things he taught on the writings of Christian theologian N.T. Wright, as well as his own teaching What About Heaven and Hell.

Lancaster also said that the reason Christians are so confused about Heaven and Hell is because Christianity separated itself from Judaism, and thus from the first century CE Jewish view of the meaning of the resurrection. He even went so far as to compare typical Christian understanding about what happens when we die to how the gnostics saw the dichotomy between the earthly corruptness and heavenly purity. Generally, Judaism doesn’t have “issues” with a flesh and blood physical existence (unless you get into Jewish mysticism, but that’s another story).

I see these comments as a continuation of the points Lancaster has made in other sermons in this series. He seems to be advocating a return to Judaism (specifically Messianic Judaism) for believers in Jesus, with an eye on first century C.E. Judaism. While the idea has merit, it’s important to remember that as the various Judaisms evolved over the last two-thousand years, they likely also do not contain perfect interpretations of the scriptures and probably possess a few misunderstandings of their own. We can all do the best we can to understand what God is saying to us in the Bible, but when Messiah returns, I suspect he’ll have to correct us in a few of the details of our doctrine and theology.

Is our hope in Heaven? It depends. If we put our hope, according to Lancaster, in being a “floaty ghost” in Heaven when we die, then no. If, on the other hand, we put our hope in God who is in Heaven (yes, Heaven is real), then yes…our hope is in Heaven, our hope is in God.

This too is one of the elementary teachings of the faith, as stated by the writer of the epistle to the Hebrews, one of those “milk” things.

I’ve become quite accustomed to the belief in a physical resurrection and an existence on earth as part of the literal Kingdom of God with King Messiah reigning on the throne of David in Jerusalem, so I didn’t experience any surprises or curve balls in today’s sermon. If, on the other hand, you are an Evangelical Christian who has been taught you’re going to become a “floaty soul” on a cloud playing a harp for all eternity when you die (actually the harps seem unescapable in Heaven based on Revelation 5:8, 14:2, and 15:2), then you might want to listen to Lancaster’s sermon or, better yet, spend a few hours viewing the selection of TV episodes I mentioned above (just click the links and view them online).

It could be an eye opener.

"When you awake in the morning, learn something to inspire you and mediate upon it, then plunge forward full of light with which to illuminate the darkness." -Rabbi Tzvi Freeman