"Let us set out on the street of love together, making for Him of whom it is said, "Seek His face always." (Tehillim/Psalms 105:4) - Augustine of Hippo
Wednesday, 29 October 2014
Lech Lecha: On Faith
I Follow the Torah, Not The Laws of Men
Baruch Atah Adonai Eloheynu Melech Ha-Olam Asher Natan Lanu Derech Hayeshua baMashiach Yeshua, baruch Hu.
Thursday, 23 October 2014
The Tree of Life: Messianic Parsha-Haftorah-Brit Hadashah CommentaryFor This Week
Tuesday, 21 October 2014
Bonhoeffer and The Garden
Parshat Mashihi : Messianic Parsha Commentary 2014
Bonhoeffer and Bereishit
Until becoming a follower of Yeshua I was unable to understand the story of Adam and Chavah and the tree (etz daat tov v'rah). It was clear to me that Adam and Chavah had been told not to eat of the tree- basically they had been given one mitzvah through which to stay in Gods favour and to be able to choose and merit life in His presence. It was a negative mitzvah (mitzvah lo ta'aseh). According to Jewish theology humans must choose God freely and must merit receiving Him, so this seems pretty straightforward- yet the story still troubled me.
One of the difficulties the story posed for me was the nature of the fruit of the tree. If the fruit gave "knowledge of good and evil" (daat tov v'rah) then how could Adam and Chavah have been expected to know that they should listen before eating it? In other words, how could they recognize the moral good of obeying God before they had knowledge of morality?
After becoming a follower of Yeshua and reflecting again on this story I came to a new understanding of it which I recently found echoed in a comment of the great theologian and "righteous gentile" (defender of Jews in the Holocaust) Dietrich Bonhoeffer (1906-1945).
According to the New Covenant, the way to salvation (yeshua) and sanctification (kedushah) is through faith (emunah) in Yeshua. We are forgiven our sins (chet) and declared righteous (tzedek) before God on the basis of our transformative emunah in Yeshua- in his identity, his teachings, and the cosmos changing nature of his death and resurrection.
"The tzaddik (righteous one) will live by faith" (Habakkuk 2:4) and those dead and reborn in the living Moshiach drink from the waters of life (mayim chaim, Yohanan 4:14) and live now in the world that is coming (olam ha-ba), the world whose life is eternal since its source is the life and light of the world (Yohanan 1).
The heart of the way revealed in Yeshua is emunah- faith or trust. That is what was required in the beginning from Adam and Chavah. What was required was not so much "obedience" nor moral goodness. "Religion" was not what was required from them. What was required from them was emunah. Emunah is what recieves God, and God is what God wants to give us.
As a great Jewish Rabbi, Nachman of Breslov, once said, "The mitzvot (commandments, good deeds, religious practices) are emunah." What he meant was the essence, meaning and purpose of the mitzvot is emunah.
Emunah is why Avraham was declared a tzaddik before Hashem (Bereishit 15:6). When Avraham's relationship with Hashem, and the covenant with Avraham's descendants, was tested by Hashem during the Akedah (sacrifice of Yitzhak) it was the nature of Avraham's emunah which was tested.
It could be said that the essence of Yeshua's mission was to demonstrate the character of Hashem and call forth the emunah of humanity, both Jew and Gentile, so as to re-establish the relationship that God wanted from the beginning. This was the relationship He had with Adam and Chavah before their sin. What destroyed Adam and Chavah's relationship with YHVH was not, precisely, disobedience or bad behaviour- it was a fall from emunah.
Here we come to Bonhoeffer: "Already in the possibility of knowledge of good and evil Christian ethics discerns a falling away from the origin. Man at his origin knows only one thing: God. It is only in the unity of his knowledge of God that he knows of other men, of things, and of himself. He knows all things only in God, and God in all things. The knowledge of good and evil shows that he is no longer at one with this origin."
"In the knowledge of good and evil man does not understand himself in the reality of his destiny appointed in his origin, but rather in his own possibilities, his possibility of being either good or evil. He knows himself now as something apart from God, outside God, and this means that he now knows himself and he no longer knows God at all: for he can know God only if he knows only God." (Ethics, p.1-2)
The snake approaches Chavah promising wisdom, independence, and equality with God. He offers self separated from God. He offers her her "own possibilities". He roots this in mistrust of God's word (Bereishit 3:1). Chavah and Adam choose to know good and evil- to make their own choices and to live by their own "works", by their goodness or evilness as opposed to their simple faith. This is the fall into karma, the choice of the way of the ladder. Adam and Chavah are evicted from the garden and barred from the tree of life (etz chaim) though that tree will re-appear in humanity's future in a surprising way (Mishle 3:18, 8:23; Yohanan 1).
Only through God's full self-revelation in Yeshua can the Tanakh be understood, and this is no more in evidence than in this seminal story.
Sunday, 12 October 2014
The Image of Holiness
"We see all of the virtues of holiness perfectly aligned in Christ. He was always gentle, but never soft. He was bold, but never brash. He was pure, but never prudish. He was full of mercy but not at all at the expense of justice. He was full of truth but not at the expense of grace. In everything he was submissive to his Heavenly Father, and he gave everything for his sheep. He obeyed hs parents, kept the law of God, and forgave his enemies. He never lusted, never coveted, and never lied. In all that Jesus Christ did, during his whole life and especially as his life came to an end, he loved God with his whole being and loved his neighbour as himself."
"If somewhere down the road you forget the Ten Commandments or can't recall the fruit of the Spirit or don't seem to remember any particular attributes of God, you can still remember what holiness is by simply remembering his name."
- Kevin DeYoung, The Hole in Our Holiness
Friday, 10 October 2014
Karl Barth on Love
"The one who genuinely loves is also a cheerful person, and the genuinely cheerful person is also one who loves....even when their love beats against a stone wall, recieving no answer, or only a more or less hostile answer....He or she does not love the other for the sake of their answer, but because he or she is made free to do so by God (IV/2 895=788-89)."
"We cannot insist too sharply that we do not love for any external reason...the one who loves does not want anything except to love...to give themselves, to enter into relationship with the loved one. If they have any other plan or project- however noble- it means that their love is betrayed and ended (IV/2 894=788).....free people [are] signs of hope, comfort, and encouragement for many who are still unfree."
-Excerpted from "The Great Passion: An Introduction to Karl Barth's Theology", Eberhard Busch (language adjusted to remove gender bias).
The Gospel Holiness Prayer
This perspective- that sanctification flows naturally from a deep reaction to understanding one's own justification in Christ- has been and is important to me. I have found, though, that the effortful pursuit of holiness, which one could also call the effort to be discipled by Christ, is also necesary to my spiritual health and growth. I think the word "holiness" could be replaced by the term "christian integrity". It is indeed a reaction to Gods love- a desire to be pleasing to, and do whats pleasing to, Him.
I do believe that the gospel of justification is the ground of this and a ground we must return to again and again. I also believe that my own fleshly efforts at holiness are extremely limited and fail more often then they succeed. What I have come to believe, though, is that the Spirit empowers me to be able to triumph over sin (or at least to win some battles and slowly and painstakingly gain territory). The promised spirit empowers me to act like the reborn creature I am. When I act in humble reliance on the Spirit- when I call on the Spirit to transform me and then act with strength and discernment within the space that the Spirit opens up for me- then some progress is made. I have found my experience echoes a book I read some time ago somewhat lukewarmly which is now looking better and better in the rearview mirror- Bryan Chapell's The Promises of Grace.
Recently I also came cross the teachings of Kevin DeYoung on holiness (The Hole in our Holiness) and they have been shoring me up in the approach I am taking. I try to combine the Kellerian emphasis on meditation on the Gospel with intentional, discerning battle against sin. I understand this to be the holistic, deep Way of Christ followed by giants like Wesley and the Puritans.
During this time I have on and off again been reciting JD Greear's prayer, which is as follows:
In Christ, there is nothing I can do to make you love me more, and nothing that I have done that could make you love me less.
You are all I need for everlasting joy.
As you have been to me, so I will be for others.
When I pray I will measure your compassion by the cross, and your power by the resurrection.
I have now amended the prayer to the following, which I present here for anyone who loves Greear's basic prayer and shares my resonance for these changes. As well as adding an emphasis on being empowered for holiness and what is pleasing to God, I also simplified the first verse in a way I think the second to last line makes acceptable to do. I added the initial address to God as Father both because of the important theological implications that come with the adress "Abba, father!" and because addressing God without some kind of title or name to begin felt odd to me. Here it is, what I am thinking of as the "holiness gospel prayer":
Father, I know that in Christ there is nothing I can do to make you love me more, and nothing I can do to make you love me less.
You are all I need for everlasting joy.
As you have been to me, so I will be to others.
Please strengthen me in everything that pleases you.
When I pray I will measure your compassion by the cross, and your power by the resurrection.