The National Shabbat movement arrived in the Lone Star State through a gathering of about 100 people on March 19 at Fischer Park in the city of New Braunfels. As with National Shabbats in Georgia and South Carolina, some participants traveled many hours to get there, coming from as far away as Sabine Pass on the Louisiana border, Wichita Falls near the Oklahoma border, Arlington in the Dallas-Fort Worth metropolitan area, and Corpus Christi on the Gulf Coast. Most of those assembled in New Braunfels came from around Austin (Georgetown, Cedar Park, Round Rock, Kyle) and San Antonio (Boerne, Converse, Poteet, Adkins, Floresville), with a significant number from the Houston area (Katy, Sugarland, Pasadena). Please click here to continue reading
About the time that Gideon of Manasseh delivered Israel from oppression of the Midianites and Amalekites (Judges 6:1-8:35), a war of (literally) epic proportions took place on the northwest coast of what is now Turkey. The Trojan War really did happen, but the conflict was already wrapped in myth and legend when a Greek poet known only as Homer published The Iliad sometime around 750 BCE, four centuries after the war’s generally accepted dates of 1194-1184 BCE. Homer’s epic inspired a number of classical works telling the tales of the Greeks and Trojans, including a sequel published in Latin seven hundred years later. When the Roman poet Virgil wrote The Aeneid, he probably had a political agenda in mind. His story is that of Aeneas, a Trojan hero of the royal family who escaped the destruction of the city and led a band of refugees in a journey that eventually resulted in their settlement at the mouth of the Tiber River in Italy. There they became part of the story of Rome, a city which began as a colony of Alba Longa, the capital of the new kingdom Aeneas and his descendants founded. Thus Rome could trace its origins at least in part to Troy. More importantly, the family of Julius Caesar traced its genealogy to Aeneas, giving it a claim to royalty that helped Caesar’s nephew Octavian consolidate his power as Caesar Augustus. Whether true or not, Virgil’s epic, written early in Augustus’ long reign, cemented the link of the Caesars with Aeneas and Troy in the minds of Romans, making it one of the most successful pieces of literary propaganda ever published.
Even if the Caesar’s claims were falsified, and even if Aeneas never existed outside of classical literature, his tale is an illustration of the remnant: those who remain. Whether it is Ishmael surviving to tell the story of Captain Ahab and Moby Dick, or Job’s servants fleeing disaster to report to him (Job 1:13-22), fact and fiction throughout the human experience have featured a fortunate few who escape. The remnant has the task of carrying the memory of those who went before, of rebuilding what they lost, and of achieving their ultimate destiny. These remnant tales would have little impact on us if they were not a common feature in reality. The remnant is a continuous reminder in Scripture that God’s judgment is tempered with mercy in the expectation that a people will at last be able to step into the fullness of the promises YHVH has spoken from beginning of time.
אַחֲרֵי מוֹת / קְדֹשִׁים
What is this fascination with the possibility of life beyond this planet? Are we so insecure in our human existence that we cannot bear the thought of dwelling on the only inhabited territory in the entire universe? Or is it, perhaps, a deep-seated sense of being incomplete in ourselves? Whatever the reason, since the dawn of human existence we have sought for something, or Someone, beyond ourselves who shares our experience of sentience and can explain it to us.
For over a century the search for the Interstellar Other has found expression in science fiction. Novelists like H.G. Wells, Isaac Asimov, Robert Heinlein, and Arthur C. Clarke have made their marks on several generations of impressionable youth, yet the massive explosion of science fiction onto popular consciousness came not with books, but with movies. Clarke’s collaboration with Stanley Kubrick in the 1968 film 2001: A Space Odyssey took science fiction movies to a new level. It combined world-class writing with world-class filmmaking to proclaim to audiences that we are not alone, but in so doing left more questions than answers. Ten years later, Steven Spielberg sought to answer some of those questions in Close Encounters of the Third Kind, proposing that the Interstellar Others have been visiting earth for a long, long time, and asserting that humanity had reached a point where these advanced beings could take us into their confidence and educate us further. Movies produced over the next generation investigated different aspects of this question. Some, like M. Night Shyamalan’s 2002 thriller, Signs, explored the dark possibility that alien visitors are not friendly. Signs clings to the hope that humanity can defend itself from alien intruders, and that the hostile encounter restores a sense of purpose we did not know we had lost. And then there is Knowing, a 2009 drama in which Dr John Koestler, played by Nicholas Cage, embarks on a search for the meaning behind clues predicting one global disaster after another. He learns at last that he can do nothing about the disasters; they themselves are clues all-knowing alien watchers have tracked through time to warn humanity about the imminent destruction of our planet in a massive solar flare. The aliens have no intention of letting the human race pass into extinction. Their clues guide people like Koestler in gathering children so the aliens can take them to a place of safety where humanity can begin again.
A recurring motif in these science fiction films is the search for meaning behind the evidence of alien presence. In 2001 the evidence is a mysterious monolith, and in Close Encounters it is the connection of unexplainable phenomena across the globe. In Signs it is the appearance of crop circles, and in Knowing it is the incomprehensible code of numbers and letters scratched by a child and left in a time capsule. The story tellers would have us believe that the answers to human existence are all there if we can only decipher the patterns.
The science fiction story tellers are correct in that an Interstellar Other has left patterns for us to decipher. What they have missed is that the Interstellar Other is the Holy One of Israel. His clues are in Torah, and His answers are in the rest of Scripture.
At the distance of two hundred years the specter of Napoleon Bonaparte is no longer frightening. Now he is nothing more than a historical figure often depicted as a comic caricature of the man who once ruled most of Europe. In his lifetime he inspired admiration to the point of worship not only for his genius at the art of war, but for his genius at bringing responsible government out of the chaotic revolution of France. Yet his ambition pushed him beyond the limits of himself and of France, and in time he lost everything.
We have a picture passed on through the years of a bitter Napoleon who blames everyone but himself for his setbacks. That is the picture C.S. Lewis invokes in his description of Napoleon in hell in his classic work, The Great Divorce. A similar picture appears in Waterloo, the 1970 movie about Napoleon’s final battle starring Rod Steiger as the Emperor. In the midst of the battle, illness overcomes Napoleon and compels him to leave the field briefly. During that time Marshal Michel Ney (played by Dan O’Herlihy), Napoleon’s trusted subordinate, orders the French cavalry to attack when he believes the enemy is retreating. What he does not realize is that the Duke of Wellington (played by Christopher Plummer) has ordered his infantry to shift their position to the other side of the hill they occupied. As the French cavalry charge, the British infantry form squares, a tactic designed for defense against cavalry. In charge after charge, the French horsemen expend their lives to little effect, eventually crippling that arm of Napoleon’s force and contributing significantly to his ultimate defeat. In the movie, Napoleon returns to the field just as Ney is leading the charge. In rage and dismay he says,
What’s he doing? What’s Ney doing? What’s happening? Can’t I leave the field for a minute? What’s he doing there? How can a man go forward with the cavalry without infantry support? What’s the matter with you?
To the military mind this outburst is perfectly understandable. Napoleon the general trained his men well and expected them to act not only with initiative, but also according to his commands and within the parameters of good order and discipline. It is no surprise that he became angry at learning that a trusted and experienced subordinate acted impetuously, violating a cardinal principle of war and endangering the entire army. It is the same reason our God becomes very angry when His people disregard the good order, discipline, and sound judgment He expects of them.
How would one describe hell? Dante does a nice job in his Inferno, depicting levels of escalating unpleasantness corresponding to the earthly misdeeds of the unfortunate sufferers. It is important to note that Dante’s descriptions, however grotesque, are not without a certain order. In other words, hell is not complete chaos. There is an organization, a hierarchy, and a supreme authority that keeps it functioning. If there were no order then hell would splinter into a million pieces and never cause harm to another soul. And thus Dante reflects something that Yeshua explained about the infernal realm:
And knowing their thoughts Jesus said to them, “Any kingdom divided against itself is laid waste; and any city or house divided against itself will not stand. If Satan casts out Satan, he is divided against himself; how then will his kingdom stand? (Matthew 12:25-26 NASB; see also Mark 3:23-27 and Luke 11:17-22)
This principle of diabolical organization is something C.S. Lewis explains as the rationale for his masterful work, The Screwtape Letters:
I live in the Managerial Age, in a world of “Admin.” The greatest evil is not now done in those sordid “dens of crime” that Dickens loved to paint. It is not done even in concentration camps and labour camps. In those we see its final result. But it is conceived and ordered (moved, seconded, carried, and minuted) in clean, carpeted, warmed, and well-lighted offices, by quiet men with white collars and cut fingernails and smooth-shaven cheeks who do not need to raise their voice. Hence, naturally enough, my symbol for Hell is something like the bureaucracy of a police state or the offices of a thoroughly nasty business concern. (C.S. Lewis, 1961. The Screwtape Letters with Screwtape Proposes a Toast. New York: MacMillan.)
If Yeshua and these literary masters are correct, our conclusion is that hell must be organized and lawful, to some extent at least. But why is that so? One would think that Satan, the enemy of the Most High God, would do everything opposite what God does. That would mean he would preside over a completely lawless, chaotic realm. Yet that cannot be so for a fundamental reason that Satan knows only too well: without Law, nothing can function.
How do children learn to be adults? More importantly, how do they learn to be real men and real women? More importantly still, how do they learn to be godly men and godly women? Two men of God, Moses and the Apostle Paul, give us the answer:
Hear, O Israel: The Lord our God, the Lord is one! You shall love the Lord your God with all your heart, with all your soul, and with all your strength. And these words which I command you today shall be in your heart. You shall teach them diligently to your children, and shall talk of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up. You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. (Deuteronomy 6:4-8 NKJV, emphasis added)
You therefore, my son, be strong in the grace that is in Christ Jesus. And the things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also. (II Timothy 2:1-2 NKJV)
Molding godly people out of irresponsible children is a task for mature, godly men and women who determine purposefully to pass on what they know. It is a conscious decision which carries weighty responsibility and a lifetime commitment. The heartaches can be many and wearisome, but the rewards are far greater, not only for the individual, but for all humanity, and for the Kingdom of God. Few answer the call of godly mentorship and discipleship. That is a tragedy played out before our eyes in broken lives and broken nations. And yet it only takes a few to reverse that trend. One man may speak volumes into the lives of many young people. Our Messiah Yeshua showed us the model; the 12 men He discipled changed the entire world.
“My people are destroyed for lack of knowledge. Because you have rejected knowledge, I also will reject you from being priest for Me; because you have forgotten the law of your God, I also will forget your children.” (Hosea 4:6 NKJV)
It goes well with this verse:
Where there is no vision, the people perish: but he that keepeth the law, happy is he. (Proverbs 29:18 KJV)
There are many reasons Christians hold the Law (Torah) of God at arm’s length, but I think the greatest reasons are fear and ignorance. The fear is from a misperception that the Torah loads us down with an unbearable burden and inescapable bondage. This misperception has grown from of a lack of understanding (e.g., ignorance) of the Scriptures. All too often we study “the back of the book” (the New Testament) and ignore “the front of the book” (the Old Testament). The Old Testament (Tanakh in Hebrew) is the foundation on which the Apostles built when they wrote the New Testament. If we do not study that foundation, our knowledge is imperfect and our vision or revelation is incomplete. The result is a tremendous loss of the blessing which comes from obeying the Lord’s commandments. One might say we believers in Yeshua have a veil over our faces that keep us from seeing this simple truth!
This brings us to a subject addressed in Which Veil?, a new teaching from 119 Ministries. Here is the introduction to the teaching from their website:
“We have heard many times over from people how the law is no longer for believers today. And many of those refer to 2 Corinthians chapter 3 for their support in claiming how the law is a veil and we are to no longer have that veil since it is removed in Christ. Join us in this brief teaching as we examine just which veil Paul was really talking about.”
Take 15 minutes and review this teaching. You will be surprised at how we have missed the simple understanding of Paul’s writing just because we have skimmed over the Torah passage he references and missed the proper connection!
© Albert J. McCarn and The Barking Fox Blog, 2014. 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.
This is the second of a series comparing the words of Yeshua and Paul regarding the Law (Torah) of God.
There is a story about a man who had an interesting way of structuring his day. Every morning he would close his eyes and flip through his Bible, letting his fingers choose a verse at random. Whatever the verse said would be his guiding principle for the day. That worked well until one day when his finger fell on this verse:
“And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.” (Matthew 27:5 KJV)
This was not what the man expected and certainly not an example he wanted to follow. After much contemplation, he decided that it would be acceptable to choose another verse at random. After going through the process again, his finger came down at this place:
Then said Jesus unto him, “Go, and do thou likewise.” (Luke 10:37b KJV)
This story illustrates a common shortcoming: the practice of “verse plucking”. Those who employ this method latch onto a passage, a verse, or a piece of a verse to prove a point, but they neglect the context of the Scripture and thus miss the full meaning. “Verse plucking” is the method by which the Bible can be twisted to say anything the interpreter desires – even if it is the exact opposite of what the Scripture actually means. That is why Peter issued his warning regarding the words of Paul:
Therefore, beloved, looking forward to these things, be diligent to be found by Him in peace, without spot and blameless; and consider that the longsuffering of our Lord is salvation—as also our beloved brother Paul, according to the wisdom given to him, has written to you, as also in all his epistles, speaking in them of these things, in which are some things hard to understand, which untaught and unstable people twist to their own destruction, as they do also the rest of the Scriptures. (II Peter 3:14-16 NKJV, emphasis added)