Perhaps the greatest lesson in studying Scripture is questions asked in one part of the book have answers and echoes in other parts – but the sound doesn’t come through clearly unless we lay down our preconceived notions and listen as a little child.
If we do not constantly evaluate our priorities according to the light of Scripture, then our priorities will become our gods.
© Albert J. McCarn and The Barking Fox Blog, 2016-17. Permission to use and/or duplicate original material on The Barking Fox Blog is granted, provided that full and clear credit is given to Albert J. McCarn and The Barking Fox Blog with appropriate and specific direction to the original content.
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light; (I Peter 2:9 KJV)
The meaning of “peculiar” has changed somewhat since the publication of the King James Bible four hundred years ago. In 1611 it meant special, set apart, treasured – in other words, holy. Today it means odd, strange, or out-of-place, which is why the New King James uses the word “special” instead of peculiar.
The point of this language, both in I Peter and in the Torah passages Peter references (Exodus 19:5-6; Deuteronomy 14:1-2, 26:18-19), is that YHVH has designated the people of Israel as His own possession. As such, Israelites will think, eat, speak, dress, and act differently than the rest of the world. The fact that Peter draws on the Torah for his exhortation to First Century followers of Yeshua testifies to his belief in direct connection between them and Israel. Paul agrees, which is why he says that we who take advantage of the grace offered through Yeshua’s redemptive work are adopted or grafted into the covenant people of Israel and become part of Abraham’s seed (Ephesians 2:8-13; Romans 11:16-27; Galatians 3:29).
As sincere Christians in traditional churches, we already had some measure of distinction from the world as we tried to speak kindly, treat one another nicely, refrain from vices, go to church regularly, and study the Bible. All of that established us as different from “unchurched” people. Observant Jews are also distinctive from the rest of the world in that they dress and eat differently, observe the Sabbath and the Feasts of the Lord, and make a concerted effort to take care of one another. So what happens when sincere Christians start looking like observant Jews?
That is a lesson we learned yesterday in our walk around Jerusalem. As Hebrews, we wear tzittzit in observance of the commandment in Numbers 15:37-41. Many of us have also adopted the Jewish custom of keeping our heads covered, either with a kippa or with a hat of some kind. This is normal in Jerusalem, where many varieties of tzittziyot and head coverings – as well as other dress – come together in an eclectic Jewish blend. What made us peculiar even here, however, was what we did.
In our wanderings, we made our way to the foot of the Mount of Olives to read and discuss some scripture passages at the traditional site of the Garden of Gethsemane. That in itself is peculiar: why would these “Jewish” people want to go to a site associated with the Christian Jesus? The garden is in the courtyard of the Church of All Nations, a Catholic church and a regular stop for Christian tour groups. As we gathered on the edge of the garden and discussed the various events associated with the Mount of Olives, we received many puzzled looks from the groups who filed by us. The quizzical looks continued when we left the garden as Arab vendors and Jewish pedestrians wondered the same thing: why are these “Jews” going to a church?
The answer, of course, is not that we are trying to be Jewish, but that we are finding our own way in this appreciation of the whole Word of God.
It is a peculiar journey.
(For the curious, the passages of interest included II Samuel 15 and Zechariah 14, which we discussed in the context of King David’s story prefiguring the life, ministry and second coming of Messiah Yeshua, the Son of David).
© Albert J. McCarn and The Barking Fox Blog, 2016. Permission to use and/or duplicate original material on The Barking Fox Blog is granted, provided that full and clear credit is given to Albert J. McCarn and The Barking Fox Blog with appropriate and specific direction to the original content.
Language is a perilous thing. It can unite us, but quite often it does the opposite. That, by the way, was God’s intent. We know that from the story of how He created the different languages of the earth as presented in Genesis 11:
Now the whole earth used the same language and the same words. It came about as they journeyed east, that they found a plain in the land of Shinar and settled there. They said to one another, “Come, let us make bricks and burn them thoroughly.” And they used brick for stone, and they used tar for mortar. They said, “Come, let us build for ourselves a city, and a tower whose top will reach into heaven, and let us make for ourselves a name, otherwise we will be scattered abroad over the face of the whole earth.” The Lord came down to see the city and the tower which the sons of men had built. The Lord said, “Behold, they are one people, and they all have the same language. And this is what they began to do, and now nothing which they purpose to do will be impossible for them. Come, let Us go down and there confuse their language, so that they will not understand one another’s speech.” So the Lord scattered them abroad from there over the face of the whole earth; and they stopped building the city. Therefore its name was called Babel, because there the Lord confused the language of the whole earth; and from there the Lord scattered them abroad over the face of the whole earth. (Genesis 11:1-9 NASB, emphasis added)
Ever since then that curse of language has been with us. And, by the way, so has the curse of nations.
Curse of nations? Yes, it does seem to be a curse. It would seem that the Lord did not intend for humanity to be scattered and separated across the face of the planet in competing factions. Nevertheless, nations were His idea. The story of the Tower of Babel explains why. You’ll notice that mankind also had an idea of uniting themselves as one people, but their idea was not the same as the Almighty’s. They wanted to be a single, unified power that could challenge YHVH for sovereignty over this planet. Since these people lived in the generations immediately after the Great Flood, we can suppose that some of them harbored a little resentment at God’s destruction of the pre-Flood civilization. Maybe they thought they could do things better than their ancestors, perhaps by building a strong defense that could ward off any further Divine intervention in human affairs. Now since our God does not change (Numbers 23:19; I Samuel 15:29; Malachi 3:6; James 1:17; Hebrews 13:8), and since the eternal governing principles of the universe which He established do not change (Psalm 119:44; II Kings 17:37; Matthew 5:18, 24:34-35; Mark 13:31; Luke 21:33), He had to do something about this blatant rebellion. There can only be one God, after all.
The problem with sin is that it seeks to create many gods – in fact, as many as there are human beings on the earth. That is at the heart of Satan’s insidious deception spoken to our mother Eve: “For God knows that in the day you eat from it your eyes will be opened, and you will be like God, knowing good and evil.” (Genesis 3:5 NASB) Tragically, the way our Creator dealt with the deception before the Flood was to destroy humanity. I would surmise He had little choice in the matter since all of humanity apparently was united as a single people, most likely under satanic leadership (not unlike the world we are anticipating at the end of this age when Messiah returns). To make sure He did not have to make a complete end of the human race this time around, the Lord God created nations and then scattered them across the earth. If they were divided in language, they would soon be divided in every other imaginable way, and the resultant wars and rumors of wars would ensure that a united human empire would not arise to defy the Living God until the end of days. In the meantime the Living God could go about the process of cultivating His redemptive work in human hearts while they remained in the nations.
Pompous people lend themselves so readily to ridicule. Unconsciously, of course. By their very nature they would not stoop to the indignity of common humor since it punctures the mirage of superior respectability they strive to maintain. That is precisely what makes it so easy (and so much fun) to lampoon such persons – albeit usually without their knowledge since they generally are the ones who wield power. Whether it is the official in high office, the wealthy heir, or the elderly matron, such people disapprove of anything or anyone that upsets their self-imposed definition of what is right and proper. Such definitions tend to be myopic at best, as well as inflexible, brittle, and hilariously easy to dispel. Doing so brings amusement and some measure of relief to the oppressed even though it likely will not result in appreciable change, or perhaps even notice by the butt of the joke.
Which explains why the operas of W.S. Gilbert and Sir Arthur Sullivan are still appealing. The best of their works feature masterful caricatures of England’s increasingly ossified Victorian society of the late 19th century. Perhaps the best of the best is The Mikado, a farce set in Imperial Japan, but featuring decidedly English characters and situations. This is apparent from the opening scene when a chorus of Japanese gentlemen strut haughtily about the stage singing of their lofty status. We soon learn that Ko-Ko, the Lord High Executioner of the town of Titipu, has a dilemma: the Mikado, Japan’s emperor, has decreed that since there has been no execution of a criminal in Titipu for quite some time, an execution must take place within a month. It just so happens that Ko-Ko is himself a condemned criminal on reprieve from execution and is next in line for the chopping block. He is “consoled” by two noblemen, Pooh-Bah and Pish-Tush. Pooh-Bah explains that his family pride calls on him to take Ko-Ko’s place, but his desire for self-preservation prevents him from doing so. Pish-Tush takes a different approach with this empathetic offering:
I heard one day a gentleman say
That criminals who are cut in two
Can hardly feel the fatal steel,
And so are slain, are slain without much pain.
If this is true, it’s jolly for you,
Your courage screw to bid us adieu.
Ko-Ko is not amused with either man’s offering, which leads Pish-Tush to confess the truth:
And go and show
Both friend and foe how much you dare.
I’m quite aware it’s your affair.
Yet I declare I’d take your share,
But I don’t much care.
That is not unlike the lamentable comfort of Job’s friend Eliphaz:
Remember now, who ever perished being innocent? Or where were the upright destroyed? According to what I have seen, those who plow iniquity and those who sow trouble harvest it. (Job 4:7-8 NASB)