Thinking is hard. If it were not hard, then more people would do it.
In truth, all of us prefer to remain in our comfort zones, where familiar things surround us – including familiar answers to questions and familiar solutions to familiar problems. Most likely this preference for the familiar, the things we know and can deal with well enough, is a big reason few people take an active role in making the way for Messiah to come.
That last statement is bound to generate opposition. Those who view it from the Christian side (including Messianic and Hebrew Roots believers) will say that Yeshua of Nazareth (Jesus Christ) is the Messiah (Christ means Messiah, by the way), that he has come once, and that he will be coming back. Those who approach from the Jewish side say that Messiah is yet to come. The point of this article is not to address either perspective, but to consider something both have in common: the faithful expectation that Messiah Son of David is coming as King of Israel to rule the nations from Zion.
If we all have this common expectation, then it would be wise to consider what that future Messianic realm will look like. Maybe we should even consider what we have to do to make it happen.
This is where we run into the hard part. We have to think about it, and that is scary and uncomfortable. Those of us who have come from the Christian side have lived our lives expecting Messiah to return and fix everything. According to our expectations, there is no effort required on our part to bring him here; he just shows up one day according to some predetermined timetable God established from the beginning. To think, like our Jewish brethren, that we have responsibility for creating the conditions for Messiah’s coming (or return) requires a major paradigm shift. It means we must step out in faith and do things that we usually leave up to God alone.
But then, that is the consistent testimony of Scripture –
- Noah had to do things to secure the salvation of his family (such as think about how to follow the instructions God gave him to build that very large boat, and then actually do the work).
- Abraham had to do things to receive the promises God gave him (such as pack up and leave comfortable, civilized Mesopotamia, and go to a hostile foreign land – first in Syria, and then in Canaan).
- Moses had to do things to receive God’s instructions for the nation of Israel (such as walk to Egypt, then convince the elders of the people that God had spoken to him, and then seek an audience with Pharaoh – and that was only the beginning of the work he had to do!)
There are many more examples summarized in Hebrews 11. The people in that “Hall of Faith” chapter deserve praise not because they sat around waiting for God to move, but because they got up and did the moving themselves in response to God’s promises. As they moved, He provided direction, resources, help from others, and miraculous intervention when necessary. Yet would YHVH have done so if they had not invested their own blood, sweat, treasure, and intellectual effort?
Probably not. In fact, when God’s people sat around waiting for Him to move, He had to take extreme action just to get them off their backsides and into motion! We see that in the record of the apostles. Even though Yeshua had told them to be his witnesses in Jerusalem, Judea, Samaria, and to the ends of the earth, they were content to remain in Jerusalem until God raised up a man named Saul of Tarsus who forced them out (see Acts 8).
Which brings us to the dilemma of the present day. Are we really at the “end of the age”, when Messiah is about to show up? If so, what does that mean? More importantly, what are we to do about it? How do we prepare for Messiah’s reign in what will be a very real Kingdom centered in a very real place called Jerusalem? What will this Kingdom look like? How will it resemble what we know today in the modern nation-state system? How will it be different?
It is election time in the United States and Americans are realizing that our political system has produced a dismal choice of candidates to lead this nation. “The lesser of two evils” is the apt description of the decision voters will face on election day – provided they decide to vote, that is. Perhaps the greater question, however, is how we got to such a place. What has happened to American society that we must deliver the nation’s fate into the hands of leaders whose character is at best questionable?
This is the backdrop for a series of what may be called prophetic political discussions on Hebrew Nation Radio’s The Remnant Road. The guests on these programs present slightly different views on the topic, but their conclusions are strikingly similar. Philip Haney, a retired Federal law enforcement officer, approaches the subject as an insider who did his best to alert the government about Islamist infiltration, only to suffer bureaucratic backlash. Michael Payne comes from the perspective of a Spirit-filled freelance journalist who has observed the creeping apostasy of the organized church in America. Douglas J. Hagmann contributes his experience as an investigator who has gained an understanding of the hidden forces shaping the fate of America and the world.
The conclusions these men reach should come as no surprise to those who are paying attention. The United States, and the world in general, has come to a point of great moral decay largely because the people of God have ceased to hold fast to YHVH’s standards of righteousness. Judgment looms, which is why this current election cycle in America is the most important in the nation’s history.
What is this tendency of human minds to discard unpleasant things and cling to what is pleasant, nice, and amusing? This can be useful in remembering loved ones who pass from this earth. Whatever annoyances or difficulties they presented us in life fade from our memories, leaving only the glow of happy moments – of childhood kindnesses, of good smells and kind voices, of triumphant moments when a cooperative effort and patience brings victory over a harsh trial. This is good, but in truth these happy things have no meaning if not set apart by the unhappy things.
This truth of life has its reflection in art. Consider, for example, Of Mice and Men, a tragedy penned in 1937 by John Steinbeck to portray the pain of American society in the midst of the Great Depression. It is the tale of George and Lennie, two migrant farm workers in California with a dream of owning a farm of their own one day. From the opening of the play we see that Lennie labors under mental challenges that make him unable to care for himself. He depends on George to keep him out of trouble and think for both of them. All he knows is that he likes to pet nice, soft things with his fingers, and that one day when he and George have a place of their own, he can tend the rabbits they will raise. Lennie is simple, kind, trusting, and hardworking, but he does not know his own strength. The soft things he pets often end up dead. At first it is a mouse, then a puppy, and finally a flirtatious woman who invites him to stroke her hair. This last “bad thing” is something George cannot fix except by ensuring Lennie will never hurt anyone again. The play ends as George tells Lennie one more time about the rabbits, and then takes his life.
Steinbeck lived to see his sublime tragedy dismembered and parodied in superficial popular culture, beginning with animated cartoons. As Of Mice and Men became an Oscar-nominated film in 1940, Warner Brothers gave birth to a new American icon, Bugs Bunny. It did not take long before Lennie’s simpleminded fixation with furry rabbits became a standard feature in Looney Toons shorts, reaching a climax in 1961 with “The Abominable Snow Rabbit”. In the cartoon Lennie becomes an Abominable Snowman in the Himalayas who encounters Bugs Bunny and Daffy Duck. Mistaking Daffy for a rabbit, the snowman picks him up and utters these now-famous words:
Just what I always wanted. My own little bunny rabbit. I will name him George, and I will hug him and pet him and squeeze him and pat him and pet him and rub him and caress him.
With these lines, this absurd cartoon illustrates how distorted shadows supplant what is unpleasant and tragic, leaving only a form of the truth, but lacking its power. Those who have no knowledge of Steinbeck’s story will laugh at the cartoon, but they remain ignorant of the full context, and are thus robbed of the life lessons Steinbeck sought to impart. The same is true of those who take the Bible in sound bites rather than in its full context, including these words of Moses:
And He will love you and bless you and multiply you; He will also bless the fruit of your womb and the fruit of your land, your grain and your new wine and your oil, the increase of your cattle and the offspring of your flock, in the land of which He swore to your fathers to give you. (Deuteronomy 7:13 NASB)
This is the first Shabbat (Sabbath) of a new Torah cycle. Each year, Jews and Messianic believers in Yeshua go through the Torah (the Books of Moses) and the Haftorah (selected passages from the other books of the Tanakh (Old Testament)) in weekly portions. The portion for this week is Beresheet, “In the Beginning”.
The world’s first truly global conflict, known in Europe as the Seven Years’ War and in America as the French and Indian War, was a disaster for France. By the war’s end in 1763, France had ceded the vast territories of Canada and Louisiana to England and Spain. And yet it was not a complete disaster; the Treaty of Paris which ended the war left France with its most prized possession: the Caribbean sugar island of Guadeloupe. Great Britain had won control over both Guadeloupe and Canada during the war, and in the peace negotiations the British deemed Canada more strategically valuable to their empire. But Guadeloupe had proven more valuable economically, producing more income for France than all the fur collected by trappers and traders in Canada, and all the sugar produced by Britain’s own island colonies. King Louis XV, therefore, was quite willing to trade a vast empire for this small island.
A similar transaction appears in Scripture, when the Lord explains what He is ready to do to redeem a people He deems more valuable than all the nations of the earth: