Those who have leprosy might as well be dead. Never mind that the disease we call leprosy today may or may not be one of the skin diseases meant by the Hebrew word tzara’at (צָרַעַת). The fact is, whoever had it was cut off from the community:
Now the leper on whom the sore is, his clothes shall be torn and his head bare; and he shall cover his mustache, and cry, “Unclean! Unclean!” He shall be unclean. All the days he has the sore he shall be unclean. He is unclean, and he shall dwell alone; his dwelling shall be outside the camp. (Leviticus 13:45-46 NKJV)
Think about that for a moment. Lepers could not go home. They could not have any kind of normal relationship with their family members, friends, business associates, or anyone else with whom they interacted before the cursed condition fell upon them. It did not matter what station of life the leper occupied; whether peasant or king, the disease cut them off from the life of the nation. Even mighty King Uzziah of Judah learned that. Although he reigned for 52 years in Jerusalem, the leprosy he contracted in the midst of his reign meant that he was king in name only:
King Uzziah was a leper until the day of his death. He dwelt in an isolated house, because he was a leper; for he was cut off from the house of the Lord. Then Jotham his son was over the king’s house, judging the people of the land. (II Chronicles 26:21 NKJV)
How can a person shepherd the people of God when he is cut off from the House of God? Is there any hope for him, or for the people he is anointed to lead?
Yes, there is hope. That is why the Torah portion Metzora (The Leper; Leviticus 14:1-15:33) provides elaborate detail on the procedures for cleansing lepers. Once healed, the priests help them through this process to restore them to their place in society. In a certain sense, this is a resurrection from a type of death, and thus it is a symbol of what Messiah will do.
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?
Paul says that the whole creation groans and labors with birth pangs waiting to be delivered from the bondage of corruption into the liberty of the children of God (Romans 8:20-22). Does that mean creation is waiting for us to get our act together?
© Albert J. McCarn and The Barking Fox Blog, 2017. 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.
Growing numbers of dedicated Christians are taking a critical look at what they believe. The turbulent conditions around the world likely has something to do with this. Christians, like everyone else, need assurance and hope. If they cannot find it in their faith, then they are cast adrift in a sea of despair.
But what happens when these disciples of Jesus Christ discover that what the Bible says is not exactly what they thought was right? They experience a crisis of faith. Surprisingly this crisis is not driving Christians away from their Savior, but it is dramatically reorienting their faith walk. They still embrace Jesus as their Savior, but call Him by His Hebrew name and title: Yeshua the Messiah. Moreover, they begin to honor and follow the Torah (Law) of Moses, the same godly standard of conduct which Jesus/Yeshua taught and modeled in His life.
In other words, these Christians are transforming into Hebrews through what has become an accelerating Torah Awakening.
This crisis of faith is the focus of Repairing the Breach, the first book by former pastor Peter G. Rambo, Sr. Having weathered the crisis himself, Rambo offers helpful observations from his experience. It is not a journey he undertook on a whim, and in fact he was not looking for any kind of faith-altering investigation. As he explains, his quest for understanding of End Times prophecies turned into an exploration of the “false traditions of Christianity”.
This is where it gets interesting – and potentially dangerous. “False traditions” could be interpreted to mean fraudulent origins. If that is the case, then perhaps Christianity is just another manifestation of what Karl Marx called the “opiate of the masses”. That, however, is not what Rambo means. He is referring to the traditions which have crept into Christianity from a number of directions (including pagan religions), and which have diluted, diverted, and obscured the original faith contained in the Bible.
Understanding the Bible is a collaborative effort. YHVH’s people are supposed to discuss His Word, sharing insights with one another, correcting misunderstandings, and collectively probing the deeper meanings of Scripture that the Holy Spirit reveals to hungry, humble hearts. That’s the intent behind these instructions:
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. (Deuteronomy 6:6-7 NKJV)
It should come as no surprise to followers of this blog that Pete Rambo and I collaborate continuously. That is why I have no hesitation sharing items from his blog – particularly when we and others are engaged in an ongoing prayerful dialogue to know what the Almighty has to say in these peculiar times.
Reproduced here is Pete’s post from August 28, 2016, in which he highlights a recent teaching by Laura Densmore of Hebrew Nation News. As he explains, Laura’s perspective on the End of the Age coincides with the perspectives presented this year by Steve Moutria and Greg Raley, two men we have interviewed on Hebrew Nation Radio more than once. (You can listen to the latest interview with Steve at this link: http://hebrewnationonline.com/hebrew-nation-morning-show-the-remnant-road-82916/.) If this perspective is correct, then we are about to see the world change forever within a few weeks. It may not be Messiah’s return, but it certainly will be a major development in the establishment of His Kingdom.
Is this the “end of the world”? No, not at all. It is, however, a quantum shift in the world as we know it. And what should we do about it? We have two very clear directions from Scripture:
The Barking Fox just completed the annual Torah Cycle and is ready to embark on another year of Bible commentary. Rather than embark on another systematic journey through the Torah and Haftarah, in this Hebrew year 5776 Fox Bytes will focus on selected books and topics, starting with the book of Job.
A sad commentary on human nature is that people who stand for what is right rarely are the people with whom one would prefer to be seen in public. We may honor such saintly persons as Mother Theresa, Billy Graham, or William Wilberforce, but we do not want to be close friends with them – or at least not let such relationships be known. Our preference is to hang out with “good old boys”, friends who like the things we like, sympathize with our problems, and make us feel better about ourselves without actually causing us to change. That, of course, is the problem with those saintly people: they uphold high standards of right living which make us feel uncomfortable. It does not matter how blessed they appear to be, or the peace they seem to enjoy in any situation, or that they give the authorities no cause for alarm. The truth is that they are righteous, and their righteousness interferes with our desire to live comfortably and indulge whatever pleasure seems good.
Shakespeare understood this fact of human nature. He made use of it in his masterful manipulation of the Roman public through Marc Antony’s speech in Julius Caesar. Caesar’s assassins justify their murderous act by saying the great man was ambitious and that his ambition would have been the death of Roman freedom. Antony seems to agree, saying “The evil that men do lives after them; the good is oft interred with their bones”, a statement that indicates whatever good Caesar would have done has died with him. Then he turns the tables, calling the assassins honorable men – good men whom the good citizens of Rome should trust, and with whom they should be glad to associate. Yet their honorable good pales in comparison to Caesar’s selfless ambition: an ambition that enriched Rome through his military service, that wept for Rome’s poor, and that refused a kingly crown thrice offered. In other words, any honor that may have accrued to Caesar’s assassins was as nothing compared to the great man’s righteousness in life and legacy in death.
We learn through Shakespeare’s theatrical Marc Antony a truth written centuries earlier to a real Roman audience by a man who also understood something about human nature:
For one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die. (Romans 5:7 NASB)
What would happen if the Vice President of the United States committed murder and got away with it? It is not a rhetorical question; such a thing happened long ago, in the early days of the American Republic. On July 11, 1804, Vice President Aaron Burr shot and killed fellow New Yorker Alexander Hamilton. The two had been adversaries for several years, and eventually their enmity resulted in a duel at a neutral site in Weehawken, New Jersey. It is unclear who fired first, but it is certain that Hamilton fell mortally wounded, dying the next day in New York City. Burr fled, facing charges of murder both in New York and New Jersey, but later returned to the city of Washington to complete his tenure as Vice President. In time the charges of murder were dropped, but Burr’s political career was over. Thoroughly disgraced and out of favor with President Thomas Jefferson, he moved to the West in search of new opportunities.
The American frontier in those days separated the United States from the Empire of Spain in Florida and along a continental-sized line from Louisiana to what would become the Oregon Territory. It did not take long for an enterprising man like Aaron Burr to create opportunities for himself, whether legal or not. It is said that he intrigued with Spanish and American officials on a scheme to separate Mexico from Spain and the western territories from the United States and establish a new empire with himself as its chief. Although the full extent of Burr’s plans will never be known, there was enough truth to the allegations of intrigue to result in his arrest and prosecution by the Jefferson Administration on charges of treason. The Chief Justice of the Supreme Court, John Marshall, personally presided over the famous trial in August 1807. The Chief Justice had instructed the jury that conviction required testimony by two witnesses to a specific, overt act. When the prosecution could not meet that standard, the jury declared Burr not guilty.
In the election of 1800 Aaron Burr had come within a whisker of winning the presidency. By 1808 he was a political outsider living in exile. By 1812 he had returned to the United State, but he never returned to power. His family, his law practice, and his health deteriorated over the remaining years of his life as he watched his nation grow in size and power without him. Although endowed with considerable gifts and abilities to govern, his grasp for power ensured that his legacy would not be as one of America’s great men, but as a byword, a legal precedent, and a footnote in history. Yet from him, perhaps, we can learn something more about what Yeshua of Nazareth meant by His cryptic observation:
From the days of John the Baptist until now the kingdom of heaven suffers violence, and violent men take it by force. (Matthew 11:12 NASB)
Who invented the concept of the “Evil Twin”? This is not just a literary device. It is a byword, a running gag, a recurring theme in everyday life. When someone does something ridiculous, for example, they say, “That wasn’t me; it was my evil twin.” The motif of the twin, or double, stepping into the role of someone else provides endless possibilities for comedy or tragedy based on mistaken identity. But where did this idea get started? Perhaps, like so many other things, the answer is in the Bible:
And not only this, but there was Rebekah also, when she had conceived twins by one man, our father Isaac; for though the twins were not yet born and had not done anything good or bad, so that God’s purpose according to His choice would stand, not because of works but because of Him who calls, it was said to her, “The older will serve the younger.” Just as it is written, “Jacob I loved, but Esau I hated.” (Romans 9:10-13 NASB)
J.R.R. Tolkien’s works had secured for him a lasting place among the giants of English literature long before Peter Jackson ever brought The Lord of the Rings to the big screen. Middle Earth, with its Elves, Men, Dwarves, Hobbits, Orcs, and Wizards, serves as the backdrop for a profound tale about our humanness – what it means, and what we would like it to mean. We would like to see ourselves, for example, as high and noble, like the Elves or the Men of Gondor. Tolkien expresses this nobility in many subplots, not the least being the saga of the Stewards of Gondor. We learn about them from Faramir, son of Denethor, the current Steward:
We of my house are not of the line of [King] Elendil, though the blood of Númenor is in us. For we reckon back our line to Mardil, the good steward, who ruled in the king’s stead when he went away to war. And that was King Eärnur, last of the line of Anárion, and childless, and he came never back. And the stewards have governed the city since that day, though it was many generations of Men ago. (The Two Towers, Book IV, “The Window On the West”)
Faramir relates how his older brother, Boromir, could not understand why his father had not claimed the throne. He had asked, “How many hundreds of years needs it to make a steward a king, if the king returns not?” To this his father replied, “Few years, maybe, in other places of less royalty . . . In Gondor ten thousand years would not suffice.”
It is here that we must question Tolkien’s grasp on reality. He describes a degree of nobility and selfless honor that transcends generations. It is remarkable for one person to lay aside his or her own interests to guard a place of higher power, wealth, and prestige for someone else. How could such selflessness be passed down from one generation to the next, knowing that at some point the supreme authority would have to be handed over to someone else?
And yet that is exactly what our God expects His people to do.
On a certain winter’s day early in my Army career a distinguished visitor stopped by our office. This gentleman was Chief of Staff of 24th Infantry Division, the third highest ranking officer of the division and our senior supervisor. His rank of colonel, his position as Chief of Staff, and his 30 years of service as a warrior of the United States conferred on him a high degree of honor and respect. The occasion of his appearance in our office was his farewell visit to the staff. Not only would he be leaving us, he would be retiring from the Army. As usual with such events, we had received word ahead of time that the Chief would be in the area. When he arrived we jumped to our feet, stood at attention, and waited patiently as he made his way around the room, shaking hands and speaking to every person. Whether we had known the man long or not, all of us understood the protocol required to honor a person of his rank and position.
Except for one soldier. For some reason it never occurred to her to stand up and come out from behind her desk when the colonel approached her. She sat there and allowed him to reach over the desk to shake her hand, and then returned to her work when he walked away. In all fairness, she was very young – not more than 19, and accustomed to the easy standards of her rural upbringing that regarded all people as social equals. The rigid rank structure of the Army, with its pomp and circumstance, was yet foreign to her. Nevertheless, her carefree demeanor and lack of respect for the colonel horrified me as the officer responsible for her conduct, and my warrant officer, the man who supervised our younger soldiers. We knew that the fault lay not with this ignorant young soldier, but with us who should have taught her better.
The people of God should also be taught better about our attitudes toward the Creator Who breathed life into us.