Take the Risk!

For the week of April 29, 2017 / 3 Iyar 5777

Take the risk message and business shoes

Tazri’a & Mezora
Torah: Vayikra/Leviticus 12:1 – 15:33
Haftarah: 2 Melachim/2 Kings 7:3-20

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The leprous person who has the disease shall wear torn clothes and let the hair of his head hang loose, and he shall cover his upper lip and cry out, “Unclean, unclean.” He shall remain unclean as long as he has the disease. He is unclean. He shall live alone. His dwelling shall be outside the camp. (Vayikra/Leviticus 13:45-46)

Now there were four men who were lepers at the entrance to the gate. And they said to one another, “Why are we sitting here until we die?” (2 Melachim/2 Kings 7:3)

In the social structure of ancient Israel, few, if any, were regarded as low as those suffering from infectious skin diseases traditionally referred to as leprosy. These diseases were probably of a wider variety than what is regarded as leprosy today. For the sake of our discussion the technical medical difference is beside the point. The sufferers of this type of disease were severe outcasts, the untouchables, of that society. This week’s parsha (English: Torah reading portion) includes a considerable amount of material with regard to the diagnosis, maintenance, and ritual cleansing procedures for those afflicted with these diseases.

With the exception of the rare cases of recovery, suffice it to say that those so afflicted did little more than exist until they died. Social interaction only occurred between themselves. There would be no meaningful interaction between these poor souls and the wider community.

It is their personal cultural irrelevance that makes this week’s Haftarah (accompanying reading from the books of the Prophets) that much more intriguing and instructive. By the way, the divisions of the Hebrew Bible, unlike most English versions, places the books of Joshua, Samuel, and Kings among the Prophets. Our Haftarah tells the story of four outcasts – men with leprosy. But look where they are! They are in the city gate, not outside the camp where the Torah clearly states they should be. This is most likely due to the terrible condition of the city at that time. Samaria, the capital of the northern kingdom of Israel where they were living, was under siege by the Syrian army. The resulting famine was so bad that mothers were eating their own children (see 2 Melachim/2 Kings 6:24-31).

More significant than where these outcasts are is what occurs in their hearts, which leads to great transformation both for them and for the entire city. They realize that they have nothing to lose. If they stay where they are, then like everyone else they will die. But if they go out to the Syrian camp, while there is a good chance they would be killed, there is also a chance, however slim, of being spared, which might include food.

Based on this calculated risk, they head out to find that the Syrians had suddenly abandoned their camp, leaving loads of stuff behind. After helping themselves to a great deal of food, drink, and other items, they decided they weren’t doing right by keeping it all to themselves. So, they reported the good news of their discovery, and the well-being of the city was restored.

Four men who normally could not be the source of any significant benefit to their community became God’s channel of positive societal change. What did it take for that to happen? First, they reckoned with the general state of affairs. The city was in an extremely bad way and it wasn’t going to get better on its own. Second, they reckoned with their own plight. They couldn’t just sit there and remain passive any longer. Convinced they would likely meet death either way, they decided to take the risk.

Have we sufficiently reckoned with the state of affairs we find ourselves in today? The blessings and freedoms of western civilization have been evaporating before our eyes as secularism and anarchy rush to take its place. Misguided detached spirituality has lulled too many Yeshua followers into a passive stupor, while angry rhetoric shouted over our airwaves and in social media shuts down intelligent discourse. Up until now you thought you had no voice, and there was nothing you could do to make a positive difference. At some point, it will be too late to act. Your opportunity will pass you by. Perhaps now is the time to take a risk and face your fears. What’s the worst that can happen?

All scriptures, English Standard Version (ESV) of the Bible


Food Matters

For the week of April 22, 2017 / 26 Nissan 5777

Torah: Vayikra/Leviticus 9:1 – 11:47
Haftarah: 2 Samuel 6:1 – 7:17

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Speak to the people of Israel, saying, These are the living things that you may eat among all the animals that are on the earth. (Vayikra/Leviticus 11:2)

One of the essential features of the covenant God gave the people of Israel at Mt. Sinai is the directives concerning what kinds of meat were permissible to eat. Only animals which met certain criteria from the various categories of mammals, birds, fish, and insects were allowed to be consumed. Why exactly only mammals that chew their cud and have split hooves or fish that have both fins and scales could be eaten is not explained.

This hasn’t stopped people from trying to guess. Is there something about the design of these animals in contrast to those who didn’t meet the specified criteria that represented something about God or life? Perhaps, but since this is not explicitly stated, then it’s pure speculation, of which I am leery. Are these animals heathier to eat than others? The English words used to describe the categories of permitted vs. not permitted are “clean” and “unclean.” To the contemporary reader this may imply “healthy” and “unhealthy,” which these foods might be, but that’s not how clean and unclean function in the Torah. These terms have to do with being ritually fit for service. Encountering something unclean, be it food or anything else, renders one ceremonially unfit to engage the ancient sacrificial system.

One possibility may have to do with the way awareness of clean and unclean foods would help create a general sensitivity with regard to what is acceptable and what is not. As we see in our own day, discerning right from wrong is not natural. We need to be taught the difference. Having to always be careful about what goes into our mouths may train us to be careful about other aspects of life as well.

Whatever the reasons for these directives, one of the outcomes of this strict culinary lifestyle is that it creates a closed community. God’s forbidding the eating of certain foods made it impossible for the people to socialize with the surrounding cultures, since they followed no such diet. It’s understandable that since Israel’s neighbors heartily consumed unclean cuisine, that Israel would regard foreigners themselves as unclean.

It is commonly asserted that with the coming of Yeshua, the Torah food laws where discarded. Certainly these directives are implicated by the Messiah’s instituting of the New Covenant, but not in the way usually assumed. The oft quoted passage, Mark 7:19, is more of a criticism of the misguided religious obsession of ritual over heart, than a statement about the new status of pork, etc.

But that doesn’t mean that God intended to preserve the food laws into the New Covenant period. Peter learned this when God prepared him to make his first official visit to a Gentile home as an emissary of the Messiah.

Those who think the food laws still apply like to point out that Peter’s vision in which God told him to eat unclean animals was not mainly about the animals, but rather the Jewish mindset toward Gentiles as expressed in his comment: “God has shown me that I should not call any person common or unclean” (Acts 10:28). While his vision is indeed first and foremost about people, the food issue is certainly implied, since there is no way to fully interact with foreign cultures without sharing what they eat.

This doesn’t mean that Jewish believers or anyone else may not retain scruples over food. Not only do the New Covenant Writings mention this, but they encourage us to be sensitive toward the scruples of others for love’s sake (see Romans 14:1 – 15:13). But if we are called unto a foreign culture, we need to be ready to enjoy all sorts of fare that we may not prefer.

One more thing. While it is clear that the early Jewish followers of Yeshua were not mandated to impose food laws upon the Gentiles (see Acts 15), thus extending freedom to believers regarding what they eat, it is conceivable that being exposed to passages such as this week’s parsha (weekly Torah portion) may alert other cultures that perhaps not everything we want to put in our mouths is good for us. I know this opens a can of worms for some. But just because we are allowed to eat worms, doesn’t mean we should.

All scriptures, English Standard Version (ESV) of the Bible


An Empty Cup

For the week of April 8, 2017 / 12 Nisan 5777
Torah: Vayikra/Leviticus 6:1 – 8:36 (English: 6:8 – 8:36)
Haftarah: Malachi 3:4-24 (English: 3:4 – 4:6)

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Behold, I send my messenger, and he will prepare the way before me. (Malachi 3:1)

Empty silver gobletPesach (English: Passover) this year begins in a week (evening of April 10). This extremely popular Jewish occasion is marked by a family gathering, called a “Seder” (English: set order), a festive meal combined with the retelling and reflections of our people’s rescue from slavery in Egypt about 3500 years ago. Besides our own family gathering, it is common for me to preside over special Seders for Christians. There are few teaching tools as effective as this to help believers connect with the biblical roots of their faith. Many people don’t know that the Last Supper was a Passover Seder and that one of the world’s most observed rituals often called “communion” is derived from that Seder.

In the Torah the details of Seder observance were quite simple: the eating of a specially sacrificed lamb along with matza (English: unleavened bread) and bitter herbs. Through the centuries other symbolic items were incorporated such as the eating of greens dipped in salt water, four cups of wine, a sweet jam-like concoction called “haroset,” and a roasted egg also dipped in salt water. The retelling of the story of our deliverance from Egypt appears to stem from the Torah’s mention of how to answer our children when they ask, “What do you mean by this service?” (Shemot/Exodus 12:26). The reply, “It is the sacrifice of the Lord’s Passover, for he passed over the houses of the people of Israel in Egypt, when he struck the Egyptians but spared our houses” (Shemot/Exodus 12:27), led to a far more detailed explanation during this God-ordained meal. Eventually, as the nation of Israel found itself in exile in Babylon, reflecting over the rescue from Egypt led to the incorporation of elements of hope for a new exodus in anticipation of the Messiah’s coming. The Seder as observed the world over next week continues the tradition of reflecting over the earlier rescue through Moses and anticipating the future Messiah.

One of the Seder’s messianic traditions is derived from this week’s Haftarah (reading from the Hebrew prophets that complements the Torah portion). In the book of Malachi, we read of the coming of the Messiah’s forerunner as I quoted at the beginning: “Behold, I send my messenger, and he will prepare the way before me” (Malachi 3:1). This messenger is identified at the end of the book as Elijah:

Behold, I will send you Elijah the prophet before the great and awesome day of the Lord comes. And he will turn the hearts of fathers to their children and the hearts of children to their fathers, lest I come and strike the land with a decree of utter destruction (Malachi 3:23-24; English: 4:5-6).

In anticipation of Elijah’s coming a special cup of wine on the table is prepared for him. Toward the end of the evening the door is opened. Could this finally be the night he arrives to usher in the Messiah? We too have a cup for Elijah at our Seder, but it is empty. Why? He came already in the person of Yohanan HaMatbil (English: John the Baptist), who, as Yeshua said, fulfilled Malachi’s prediction about Elijah (see Matthew 11:14).

The fulfillment of Malachi’s prophesy was a historical game changer. The coming of the Messiah set the Jewish people on a brand-new course to bring the power of God’s rescue to the whole world in the name of the Messiah. Therefore, we celebrate the Seder filled with God’s Spirit, but with Elijah’s cup empty.

All scriptures, English Standard Version (ESV) of the Bible


Bringing Things

For the week of April 1, 2017 / 5 Nisan 5777

Heart cupped by a child's hands cupped by an adult's hands

Torah: Vayikra/Leviticus 1:1-5:26
Haftarah: Isaiah 43:21 – 44:23

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The LORD called Moses and spoke to him from the tent of meeting, saying, “Speak to the people of Israel and say to them, When any one of you brings an offering to the LORD, you shall bring your offering of livestock from the herd or from the flock.” (Vayikra/Leviticus 1:1-2)

The third book of the Torah begins with a long section describing various details concerning offerings to God. The Hebrew word, translated “offering” is “korban,” and is derived from the root “karav,” meaning, “to bring or to draw near.” One always needs to be careful when attempting to determine meaning based on etymology, the study of word origins. Just because a word is derived from one or more other words doesn’t necessarily mean that the original words determine the meaning of the derived word. Word meaning is dependent on context more than anything. In this case, however, there does seem to be a close connection between korban and karav, because the phrase “when any one of you brings an offering” is in Hebrew more akin to “when any one of you offers an offering” or “when any one of you brings a bringing thing.” The latter sounds funny in English, but that’s really what an offering is. It’s the thing that one brings to God.

Usually when I refer to this section of the Torah and similar passages, I refer to the sacrifices or the sacrificial system. Every year at this time, I give thought to what the sacrificial system is all about. In the past I have commented on the essence of sacrifice as a concept or that this section in particular is not about why the Israelites were commanded to sacrifice as much as the controls imposed by God when they sacrificed. This year, I have been giving quite a bit of thought as to how sacrifice works. What did it really accomplish? Not only does that seem to be important regarding the sacrifices themselves, but also in appreciating what the Messiah has done for us through his ultimate sacrifice.

The words themselves may be the key to understanding what sacrifice is really all about. “When you bring your bringing things…” Sacrifice as revealed in the Hebrew Scriptures is about bringing things to God. The focus of the sacrificial system was upon God’s presence in the midst of his people. They were explicitly instructed not to offer whatever they liked, but only that which God prescribed. And they were not to make offerings wherever they liked, but only at the Mishkan (English: the Tabernacle), the mobile structure that was the precursor to the more permanent Temple. The Mishkan and the Temple represented the presence of God. Therefore, since sacrifices were always “bringing things” brought to God, they necessitated drawing near to God, meaning they were fundamentally relational.

Biblical offerings didn’t manipulate God or nature. The one and only true God didn’t need anything from anybody. He received them as heart expressions of his people. Many, if not most, of the things brought were not completely consumed on the altar but became part of a shared meal between the bringer and God. So, whether the occasion was a matter of guilt or gratitude, the bringer was being drawn into fellowship with his God via the item he brought. And whether guilt or gratitude, the result was always a deeper sense of relationship.

While I don’t believe as some seem to do that biblical spirituality is about nothing more than relationship to God, relationship is certainly central. And it’s the relational component of the sacrificial system that sets the stage for the Messiah’s ultimate offering. For he brought himself to God fully, so that we could be fully brought to God through him.

All scriptures, English Standard Version (ESV) of the Bible


The Glory Standard

For the week of March 25, 2017 / 27 Adar 5777
Va-Yakhel, Pekudei, & Rosh Hodesh
Torah: Shemot/Exodus 35:1 – 40:38 & 12:1-20
Haftarah: Ezekiel 45:16-46

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Fire pillarThen the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle. And Moses was not able to enter the tent of meeting because the cloud settled on it, and the glory of the LORD filled the tabernacle. (Shemot/Exodus 40:34-35)

This week’s parsha (English: Torah portion) is a high point in Scripture. After many chapters describing the design and construction of the Mishkan (English: Tabernacle), it is finally completed. God responds to this by filling the Mishkan with his kavod (English: glory). God’s glory in this context refers to a physical manifestation of himself denoting his presence in a very real way. God was tangibly showing the people of Israel that he was with them. While God is everywhere in the universe in one sense, this demonstrated that he was uniquely making himself known in and through Israel alone.

Every aspect of the development of Israel’s national life as revealed by God through Moses had to do with maintaining his presence, his glory, among them. From the sacrificial system to personal intimacy; from agricultural techniques to hygiene; from business practices to treatment of people with special needs – everything that God commanded was because he, the Master of the Universe, dwelt among them.

In the centuries that followed, Israel risked losing God’s glory. Eventually, this did indeed tragically occur at the time of the Babylonian captivity as recorded in the eighth through eleventh chapters of the prophet Ezekiel. Contrary to what many people think, the loss of God’s presence was not due to Israel’s moral imperfections. God had made provision in the Sinai Covenant for wrongs committed. The glory departed due to long-term rebellion against God as expressed mainly through idolatry. Israel had outrightly rejected God in other words. But that is not the end of the story. Ezekiel, Isaiah, and the other Hebrew prophets predicted over and over again that God’s glory, his presence, would return to Israel. The restoration of God’s presence was guaranteed to Israel based upon his earlier unconditional and eternal promises to Abraham, Isaac, and Jacob.

By the end of the writing of the Hebrew Scriptures, God’s glory had not yet returned. As prophesied by Jeremiah and decreed by the Persian King Cyrus, many Jewish people returned from Babylon. They resettled the land and rebuilt both the Temple and Jerusalem. But the nation continued in a state best described as tentative. On one hand God was with them during this period – there would not have been a return otherwise – but not to the extent anticipated by the prophets. For most of the time from the return until the destruction of the second Temple in the year 70, Israel continued under foreign rule, a sure sign that all was not right between them and God. Where was the promised Messiah?

It was not until Yeshua’s coming that the light of God’s glory began to appear on the horizon again. Those who believed him to be the Messiah rightly understood Israel’s prophetic writings that his arrival was the indication that God himself was returning to dwell in their midst.

This time it would not be in the form of a cloud filling the Temple, but something much greater. Through Yeshua’s sacrifice, his defeat of death through the resurrection, and his return to the heavenly temple to sit at God’s right hand, he poured out the Ruach Hakodesh, the Holy Spirit upon those who placed their trust in him. Now the glory of God doesn’t live in a tent or a building, but rather in people. The glory of the God of Israel has returned as promised, taking up residence in and among those who believe in Yeshua.

All scriptures, English Standard Version (ESV) of the Bible



For the week of March 18, 2017 / 20 Adar 5777

Newton's Cradle in motion

Ki Tissa & Parah
Torah: Shemot/Exodus 30:11 – 34:35; Bemidbar/Numbers 19:1-22
Haftarah: Ezekiel 36:16-38

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The LORD said to Moses, “When you take the census of the people of Israel, then each shall give a ransom for his life to the LORD when you number them, that there be no plague among them when you number them.” (Shemot/Exodus 30:11-12)

I have been producing TorahBytes for almost twenty years. Forgive me if I refer to that several times over the next few months. I am not bragging; I am overwhelmingly grateful for the grace to do this almost every week for all this time. Because I have commented on the weekly parsha (English: Torah portion) so often now, I get concerned that I might be repeating myself. Not that there’s anything necessarily wrong about repetition. In fact, I have had no qualms from time to time reposting old messages when I have deemed it appropriate. But as I contemplate what to address each week, in order to avoid unnecessary redundancy, I often look over what I commented on in the past.

This week’s parsha is one of those that contains a great many topics and issues that I could potentially address. But a particular idea came to mind when I read the first two verses (the ones I quoted at the beginning). And so I did my normal routine of checking what I covered in years past for this particular parsha as well as seeing if I dealt with the topic I am considering at other times of the year. When I did a search for the key word “consequences,” it appears that I have used that term in about eighty messages, and only a few of those are repeats. While there are other terms that are far more frequent, (“God” almost a thousand times, and “faith” and “faithful” combined about three hundred), at first I was surprised that “consequences” came up as much as it did. But then as I thought about it, it made complete sense, since it is indeed a subject of which I have ongoing concern. And as it turns out, I haven’t used it as a message title or commented on it as part of these verses before. I will do so now.

God’s instructions here are straightforward. Whenever Israel would conduct a national census, a special amount of money was to be collected from each person. Failure to do so would have (here it is!) dire consequences. Many years later King David learned this the hard way as it appears he ignored these very clear instructions (2 Samuel 24; 1 Chronicles 21), and just as God said, a plague was the result.

I am not at this time going to deal with the whys and wherefores of David’s census. I only want to point out that failure to follow God’s instructions has consequences. Sometimes those consequences are clearly delineated as they are in this case, other times not. But that’s the way is. Obvious, right? Not really.

For some time, there has been a growing perception that we should be able to do what we want, when we want, how we want, and with or to whom we want with no consequences. The problem with this notion is it’s a fantasy. A universe of no consequences doesn’t exist.

Some may say that it isn’t really the inexistence of consequences that’s the issue. Everyone knows (I think) that if they hit their head with a hammer, it will hurt. But for some reason, we think we can engage in behaviors contrary to God’s design and suffer no harm. So it’s not a rejection of the consequences all together, it’s the belief that moral choices in particular have no consequences.

But that, too, is a fantasy. You don’t have to believe in God or a spiritual realm to conclude that moral choices have consequences. There are too many broken relationships, women and children in poverty, sexually transmitted diseases, and other destructive outcomes of particular behaviors to fail to observe that these outcomes are consequences of behavior. Yet that doesn’t stop people from denying the connection. By the way, I know that not all negative situations are outcomes of bad moral choices. But that doesn’t change the fact that so many are, thus establishing the connection I am asserting.

Tragically, many who claim to adhere to the Bible are contributing to the denial of consequences by confusing God’s forgiveness and acceptance through faith in the Messiah as a behavioral free pass. Sure, God used to mete out punishment for sin in the old days, they say, but because Yeshua died for sin, it doesn’t matter anymore what we do.

I am not really sure where this notion comes from. Even among those who mistakenly regard the New Covenant Writings as doing away with the Hebrew Scriptures, there is nothing in the Gospels, Acts, Letters, or the Book of Revelation that even hints at such a thing. The truth is the New Covenant Writings raise the bar on behavior and more explicitly spell out the consequences for immoral behavior. Not only does the New Covenant brilliantly illumine Old Covenant truth, it painstakingly helps believers, both Jews and Gentiles, to know how to live out the high quality of life to which we are called in Yeshua. To deny the reality of consequences is to send people further down the road of alienation from God. Let’s not be intimidated by notions of fantasy that prevent us from telling people the truth.

All scriptures, English Standard Version (ESV) of the Bible


Conduits of Blessing

For the week of March 11, 2017 / 13 Adar 5777

Clean water gushing from a pipe onto a person's hand

Tezavveh & Zakhor
Torah: Shemot/Exodus 27:20 – 30:10 & Devarim/Deuteronomy 25:17-19
Haftarah: 1 Samuel 15:2-34

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You shall make a plate of pure gold and engrave on it, like the engraving of a signet, Holy to the LORD. And you shall fasten it on the turban by a cord of blue. It shall be on the front of the turban. It shall be on Aaron’s forehead, and Aaron shall bear any guilt from the holy things that the people of Israel consecrate as their holy gifts. It shall regularly be on his forehead, that they may be accepted before the LORD. (Shemot/Exodus 28:36-38)

Every time I read it, I am struck by this description of the special gold plate fastened to the front of the High Priest’s turban. Perhaps I sense the solemn nature of it. Or its importance. On it were engraved the words “kodesh l’adonai” (English: “Holy to the LORD”). It’s as if the royal stamp of heaven had come down to indelibly mark Aaron and his dynasty for the most noble of tasks. The High Priest was responsible to connect the people of Israel to God. The special rituals he performed maintained God’s place within the community.

How did he do that? We read in this passage: “Aaron shall bear any guilt from the holy things that the people of Israel consecrate as their holy gifts. It shall regularly be on his forehead, that they may be accepted before the LORD.” He was responsible for whatever lack was found among the people in their offerings. His role made up the difference for everyone else, so that they and/or their offerings would be accepted by God.

If you are like me, you would then want to know how that worked. That’s something I regularly wonder about with regard to the entire priestly system. How did the various sacrifices, food and drink offerings, the incense, the cleansing rituals, and so on do whatever they did? After many years of reading these passages, my conclusion is we don’t know. But what we do know is that they did work. They truly fulfilled their God-given purpose in maintaining the sanctity of the community. Note that the failure of the sacrificial system as expounded by both the Hebrew Prophets and the New Covenant writings is not due to the ineffectiveness of the system itself as much as the eventual corruption of the priesthood. There is also the issue of its preparatory, and thus temporary, nature in anticipation of the coming of the Messiah. But that’s beside the point for now.

While we may not understand the mechanics behind how Aaron’s responsibilities worked, we can more easily surmise why they did. God established the High Priesthood to fulfill a particular role within the community. In a sense, it had nothing to do with Aaron himself. He was a conduit of blessing. He didn’t possess in himself the powers of ritual cleansing. The people would experience God’s acceptance only insofar as Aaron assumed the duties of his office.

This is not to say that the person in the role had no bearing on that role. He could have messed up big time by not sufficiently fulfilling his duties or through bad behavior bringing disgrace to his office. The Bible has examples of that within his immediate family and subsequent generations. But the power behind the role did not ultimately reside in the person, but in God. God established the office of High Priest to fulfill his purposes among the people. When the priesthood functioned as it should, God worked through it to bring cleansing, forgiveness, and acceptance to the people.

What was true for the High Priest is true for every role and function we may have. Whether we acknowledge the reality of the true God or not, whenever we are faithful to the tasks given to us by him, he works through us to fulfill his good purposes on earth. From fathers and mothers, to Presidents and Prime Ministers, to teachers and doctors, to engineers and grocery clerks, even religious leaders, the benefits we bring to others originate in God and are designed to be distributed as gifts to those we are called to serve.

My intention is in no way to belittle the office of the High Priest or its fulfillment in the Messiah, but rather to elevate whatever role we might have as each one of us have been called by God to be a conduit of blessing. How it works, I don’t know. But that it does is clear.

All scriptures, English Standard Version (ESV) of the Bible


Mercy Place

For the week of March 4, 2017 / 6 Adar 5777

3D Illustration of the Ark of the Covenant

For illustration purposes only. Not intended to provide exact representation of the Ark.

Torah: Shemot/Exodus 25:1 – 27:19
Haftarah: 1 Melachim/1 Kings 5:26 – 6:13 (English: 5:12 – 6:13)

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You shall put the mercy seat on the ark of the testimony in the Most Holy Place. (Shemot/Exodus 26:34)

As part of the building of the Mishkan (English: Tabernacle) and its furnishings, God directed Moses to build a “kapporet,” an ornate cover to be placed on top of the “aron ha-b’rit” (English: the Ark of the Covenant). The aron ha-b’rit was an elegant box that contained the tablets of the Ten Commandments, a jar with a portion of manna, and Aaron’s rod that had budded. It resided in the Mishkan’s inner sanctum called the “kodesh ha-k’dashim” (English: the Most Holy Place), and it represented the very presence of God within the community of Israel.

When the “Cohen Ha-Gadol” (English: the High Priest) entered the kodesh ha-k’dashim once a year at Yom Kippur (English: the Day of Atonement), the kapporet was the focus of his attention, for he was to apply the blood of the festival’s special sacrifices before it and over it (see Vayikra/Leviticus 16:11-4). The purpose of this ritual was to provide purification for the inner sanctum from the people’s uncleanness, transgressions, and sins.

The kapporet was a lid made of pure gold overshadowed by the wings of golden “k’ruvim” (English: cherubim). The Scriptures tell us little about these creatures. We are introduced to them when Adam and Eve are banished from the Garden of Eden and God placed them to guard the tree of life. It is possible, therefore, that their being symbolically part of the kapporet was to remind Israel that the way to everlasting life remained blocked during the days of the Mishkan and its successor, the Temple.

Many English Bible versions translate kapporet as “mercy seat.” This goes back to one of the earliest English Bible translators, William Tyndale, whose 16th century translation became the core of the King James Bible and much of subsequent English translation tradition. It appears that Tyndale’s rendering of kapporet as mercy seat is based on Paul’s use of the Greek equivalent “hilastērion” in his letter to the Romans as he refers to the Messiah Yeshua, “whom God hath made a seat of mercy through faith in his blood” (Romans 3:26; Tyndale’s version). Hilastērion is the word for kapporet used by the Septuagint, the early Greek translation of the Hebrew Scriptures, that was common in Paul’s day. While hilastērion had a different usage in Greek outside the Bible, Paul must have had its biblical use in mind, a connection that Tyndale choose to make abundantly clear.

Regrettably, in my opinion, the translators of the King James Bible and many other later English translations chose not to preserve this connection. Instead most go with the pagan Greek meaning, “propitiation,” which is the idea of appeasing an angry god. Ironically, the King James and many other English translations that use “propitiation” in Romans retain Tyndale’s “mercy seat” in Exodus even though the reason for translating the kapporet as “mercy seat” is because Tyndale was drawing from Paul’s allusion in Romans to the place of God’s presence and mercy where cleansing occurs.

You may not be aware of the great controversy among scholars over the meaning of Paul’s use of hilastērion. This is part of a discussion about how Yeshua’s suffering and death provides forgiveness and acceptance to those who trust in him. But however it works, let us not miss the power of Paul’s allusion. Through Yeshua’s giving of his life, he has become our kapporet – the place of mercy. What was once hidden and inaccessible has become available to all. If we put our trust in him, God purifies us once and for all, making us fit to freely enter his presence.

All scriptures, English Standard Version (ESV) of the Bible


Where Is Heaven?

For the week of February 25, 2017 / 29 Shevat 5777

Beautiful blue sky background as metaphor for heaven

Mishpatim & Shekalim
Torah: Shemot/Exodus 21:1 – 24:18; 30:11-16
Prophets: 2 Melachim/2 Kings 12:1-17 & 1 Samuel 20:18-42

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Then Moses and Aaron, Nadab, and Abihu, and seventy of the elders of Israel went up, and they saw the God of Israel. There was under his feet as it were a pavement of sapphire stone, like the very heaven for clearness. And he did not lay his hand on the chief men of the people of Israel; they beheld God, and ate and drank. (Shemot/Exodus 24:9-11)

One of the most intriguing incidences in the Torah is when Moses, his brother Aaron, two of Aaron’s sons, and seventy elders had a meal with God. The references to seeing and beholding God seem to contradict God’s later statement to Moses about not seeing his face (see Shemot/Exodus 33:20). But in both occasions, there seems to be a seeing but not seeing happening at the same time. In the later story, Moses is told that he can’t see God’s “face,” but only his “back” (33:23). How literally this is to be taken, we don’t know. It is reasonable to assume that seeing God’s face versus his back are references to levels of encountering his presence in the physical realm. Human beings, due to our alienation from him, can only tolerate his revealing himself to some extent, a fullness of which would result in death. This explains the reaction of surprise by people such as Jacob, Gideon, Samson’s parents, and Isaiah, who have encountered God in some physical sense and yet survived (e.g. Bereshit/Genesis 32:30; Shoftim/Judges 6:22-23; 13:22, Isaiah 6:5).

A hint that Moses and company in this instance didn’t see God in his fullness is the mentioning of “his feet” and the appearance of the ground underneath God. If they saw more than that, one would think that there would be other more graphic things to describe.

Experiencing the presence of God or the lack thereof is a recurring element of Scripture. The early pages of the Bible describe God as naturally mingling with people (see Bereshit/Genesis 3:8). Adam and Eve’s exile from the Garden of Eden due to their rebellion against their Creator marks the beginning of our alienation from him. And yet God is not entirely absent. His contact with human beings from that time on is primarily verbal (however that worked) with a few dramatic and more intimate encounters such as the ones I have referred to.

The directives given by God to Moses concerning the building of the Mishkan (English: Tabernacle), the precursor of the Temple, indicate God’s desire to dwell with his people. On one hand, he was understood to be in the people’s midst, but on the other hand, he was hidden from them behind the veil in front of the Mishkan’s inner sanctum, “the Holy of Holies.”

But doesn’t God live in a completely other place called “heaven?” Both the experience of eating with God and God’s presence within the Mishkan tell us something different. Heaven isn’t way out there; it’s where God is. Understanding heaven as far away is a way of speaking to describe the separation of God’s realm from the world in which we live. Yet the Bible teaches that the heavenly realm breaks in from time to time. And one day, the heavenly and earthly realms will co-exist harmoniously as God always intended, when the New Jerusalem is established on earth (see Revelation 21). Moses and company had a taste of the age to come.

We can access heaven now. That’s what happens when God’s Spirit takes up residence in us. The Messiah’s sacrifice and defeat of death through his resurrection creates an access to heaven beyond anything experienced prior to his coming. Heaven, the realm of God, is not something we are waiting for to happen when we die; it can be our current reality by putting our trust in Yeshua.

All scriptures, English Standard Version (ESV) of the Bible


What’s with the Sabbath?

For the week of February 18, 2017 / 22 Shevat 5777

Ask me a Bible Question!

Torah: Shemot/Exodus 18:1 – 20:23
Haftarah: Isaiah 6:1 – 7:6; 9:5-6 (English Isaiah 6:1 – 7:6; 9:6-7)

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Remember the Sabbath day, to keep it holy. Six days you shall labor, and do all your work, but the seventh day is a Sabbath to the Lord your God. On it you shall not do any work, you, or your son, or your daughter, your male servant, or your female servant, or your livestock, or the sojourner who is within your gates. For in six days the Lord made heaven and earth, the sea, and all that is in them, and rested on the seventh day. Therefore the Lord blessed the Sabbath day and made it holy. (Shemot/Exodus 20:8-11)

I was recently in Vancouver, Canada, to participate in a convention called “Missions Fest.” Over three days thousands of people gather at one of the city’s largest venues to hear speakers on a variety of biblical topics. My ministry was one of over two hundred which had displays, small and large. Weeks before the event, I was discussing with one of my daughters what I might do to encourage people to interact with my display. She suggested I make a simple sign with the words, “Ask me a Bible question!” on it. This led to some very interesting discussions.

One interaction didn’t go so well, because in the name of asking me a question, the person chose to harshly lecture me on the Sabbath. In the end, they questioned my eternal future with God because I wouldn’t fully subscribe to their perspective, which is too bad, since this is a very important, and often neglected, issue.

So, as briefly as I can I will share what I believe to be a sound biblical perspective on the Sabbath. First, however we might derive universal moral principles from the Ten Commandments (of which the Sabbath command is a part), it is primarily a cornerstone of the covenant given by God to the people of Israel through Moses at Mt. Sinai. As the special ten, they represented the whole of the covenant, which includes many other directives covering every aspect of Israelite society. This is why the tablets of the Ten Commandments were to be included in the Ark of the Covenant, stored in the Most Holy Place within the Tabernacle and later the Temple.

Unlike the earlier covenant God made with Israel through Abraham, Isaac, and Jacob, which was unconditional and eternal, the Sinai Covenant through Moses was conditional and temporary. As a covenant, it was broken by the people of Israel by their turning to other gods over and over again. God’s response to the breaking of the Sinai Covenant was the New Covenant promised through the prophet Jeremiah (see Jeremiah 31:31-33) and instituted by the Messiah (see Luke 22:20).

The New Covenant internalizes much of the essence of the Sinai Covenant and permanently establishes right relationship with God. And so, as a system of law, the Sinai Covenant is no longer in effect. Therefore, the Ten Commandments as representative of the Sinai covenant aren’t binding. This doesn’t imply that the principles they represent are to be neglected necessarily, since biblically speaking they, like so many of the other directives contained in the Sinai Covenant, are clearly eternal, universal principles. Application of the Sabbath beyond the confines of ancient Israel, however, isn’t straightforward. As the early followers of Yeshua began to teach God’s Truth to non-Jews, while they taught principles based on Old Covenant Scripture, including the Ten Commandments, they warned against the imposition of Sabbath law (e.g. Galatians 2:16; Colossians 4:10). Why is that?

Unlike the other nine and many other directives revealed by God through Moses, Sabbath keeping includes more than the moral and spiritual components of other commands. By regulating the work-week, Sabbath also addresses general society. Not only would it be impossible for people outside the Jewish world to effectively observe Sabbath by demanding the cessation of work, it would cause an unnecessary clash with the pagan world of that day.

Does that mean, therefore, that Sabbath has no place whatsoever among Yeshua’s followers? For much of history Sabbath has been most central to the lives of believers. It is thought that the Sabbath was changed from the seventh day (Saturday) to the first (Sunday), due to Yeshua’s resurrection and the early believers meeting on that day. Actually, there is very little evidence of what really occurred and why. Nevertheless, believing communities for most of the past two thousand years have almost always determined that some sort of Sabbath keeping was to be implemented. They were right to do so, because even though Sabbath keeping was not to be imposed upon believers from among the nations, it is clearly an important principle of Scripture stemming back prior to the giving of the Sinai Covenant. While the Sabbath as expressed in the Ten Commandments is specific to Israel under the Sinai Covenant, it is not only rooted in creation (Bereshit/Genesis 2:1-3), it reveals God’s perspective on the need for rest, not only for self, but for those under our care, including even animals. Why, therefore, would we not seek to implement a principle that so obviously expresses God’s understanding of life, work, and rest?

By not imposing their particular implementation of Sabbath the early Jewish believers gave non-Jewish communities the opportunity to develop culturally appropriate expressions of Sabbath over time, which is exactly what they did do, that is until more recently when it is just about forgotten altogether.

While we are not mandated to impose Sabbath keeping upon one another, we would be well advised to seek God and the Scriptures for appropriate application of the Sabbath within our communities today. This includes speaking into the society at large, encouraging civil governments to return to the kind of godly rhythm of rest exemplified by the Creator himself.

All scriptures, English Standard Version (ESV) of the Bible