Israel

Searching Shepherd

Lois Tverberg

Shepherd

by Lois Tverberg

Which of you, if he has a hundred sheep and loses one of them, would not leave the ninety-nine in open pasture and go and look for the one that was lost until he finds it? Then when he has found it, he places it on his shoulders, rejoicing….(Luke 15:4-7)

Interestingly, Jesus wasn’t the only rabbi to tell parables about shepherds looking for sheep. Another person said,

When a sheep strays from the pasture, who seeks whom? Does the sheep seek the shepherd, or the shepherd seek the sheep? Obviously, the shepherd seeks the sheep. In the same way, the Holy One, blessed be He, looks for the lost.(1)

Searching Shepherd2Both Jesus’ words in Luke 15 (above) and this parable are about repentance. Jesus talks about God having joy at repentance, and this other rabbinic parable says even that when a person repents, ultimately it was God who caused it to happen. It is interesting that even other rabbis had the understanding that God has mercy on the lost, and pursues them to bring them back to himself.

How did the idea of repentance become linked together with the image of a shepherd finding his sheep? It likely came from a very important passage very early in the Scriptures, at the culmination of Deuteronomy, right after God had given his covenant. God gave grave warnings of all the terrible curses that will happen to Israel if they forsake him, the worst of which that they will be scattered as a people – the dissolving of the nation itself. But then, after all of that, he promises:

When all these blessings and curses I have set before you come upon you and you take them to heart wherever the LORD your God disperses you among the nations, and when you and your children return to the LORD your God and obey him with all your heart and with all your soul according to everything I command you today, then the LORD your God will restore your fortunes and have compassion on you and gather you again from all the nations where he scattered you. Even if you have been banished to the most distant land under the heavens, from there the LORD your God will gather you and bring you back. He will bring you to the land that belonged to your fathers, and you will take possession of it. He will make you more prosperous and numerous than your fathers. The LORD your God will circumcise your hearts and the hearts of your descendants, so that you may love him with all your heart and with all your soul, and live. (Deut. 30:1-6)

People understood this promise was not just one of being brought back together physically, but more importantly that God would bring them back to himself spiritually – that he would give them a new heart to love himself. If they just started to repent, God would do the rest in terms of restoring their relationship.

Jeremiah reiterates this promise in chapter 31, when he speaks of the future hope for Israel:

“Hear the word of the LORD, O nations; proclaim it in distant coastlands: `He who scattered Israel will gather them and will watch over his flock like a shepherd.’ … “The time is coming,” declares the LORD, “when I will make a new covenant with the house of Israel and with the house of Judah. It will not be like the covenant I made with their forefathers when I took them by the hand to lead them out of Egypt, because they broke my covenant, though I was a husband to them,” declares the LORD. “This is the covenant I will make with the house of Israel after that time,” declares the LORD. “I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people. No longer will a man teach his neighbor, or a man his brother, saying, `Know the LORD,’ because they will all know me, from the least of them to the greatest,” declares the LORD. “For I will forgive their wickedness and will remember their sins no more.” (Jeremiah 31:10, 31-34)

Both of these passages would have been central to the messianic hope of the people in Jesus’ day. They knew that their nation was in desperate need of redemption, both physically from the Romans, and spiritually from their sins. They longed for God to send the “shepherd” messiah who would give them all a new heart to obey God, making a new covenant with his people for an intimate relationship together.

Now we see why Jesus so frequently uses imagery of a shepherd to describe himself, and why at the Last Supper he speaks about a “new covenant for the forgiveness of sins.” He is saying that he himself is the fulfillment of God’s promise from the very beginning to forgive his people of their sins, and to give them his Spirit and new hearts to follow him.

(1) B. Young, The Parables: Jewish Tradition and Christian Interpretation, p 192. © 1998, Hendrickson. ISBN 1-56563-244-2. Also, see B. Young, Jesus the Jewish Theologian, © 1995, Hendrickson. ISBN: 0-80280-423-3. Both books are available at En-Gedi’s bookstore.

Photo: http://pixdaus.com/the-shepherd-and-his-sheep-in-a-beautiful-path-through-the-t/items/view/568897/

The Logic of Sabbath

Lois Tverberg

by Lois Tverberg

Doesn’t each of you on the Sabbath untie his ox or donkey from the stall and lead it out to give it water? Then should not this woman, a daughter of Abraham, whom Satan has kept bound for eighteen long years, be set free on the Sabbath day from what bound her?” Luke 13:15-16

Historically, many Christians have misinterpreted Jesus’ teachings about Sabbath, reading them as an annulment of all Jewish law. Without knowing the context of his words, we can’t know the debates going at the time and how Jesus’ words fit in.

First, many underestimate the importance and holiness of the Sabbath in God’s covenant with the nation of Israel. It was called a “sign” of the covenant, a weekly day to honor the entire covenant. Breaking it was punishable by death according to the Scriptures (Ex. 31:14-16), because doing so was considered a rejection of the entire agreement God had made with his people. Often Jesus himself did not heal on the Sabbath, but waited until after sunset, when the day officially ended.

donkeys

In Jesus’ time there was a strong emphasis on keeping the Sabbath as devotedly as possible, because only a few hundred years earlier the Jews had been exiled from their land due to their disobedience to God’s laws. Therefore the Jewish people took special care to outline what activities constituted “work,” so that they could avoid them and fully rest on the Sabbath. “Work” included untying animals to take them out to plow, since animals were supposed to rest on the Sabbath too. Certain types of healing activities were proscribed also, because they involved grinding herbs or other actions not allowed on the Sabbath. People with long-term illnesses simply endured them through the day.

While strict adherence to the Sabbath was valued, the early rabbis ruled that some situations warranted an override of Sabbath regulations. If human life was in danger, all rules against working would be set aside for the reason of “pikuah nephesh” — to save life. Also, some rules were set aside out of compassion for animals, so they wouldn’t suffer from not being fed or taken out for water. This was called tzar baalei hayim—preventing suffering to living things.

Jesus seems to be using the logic of tzar baalei hayim in his statement about healing the woman. It was not a life-or-death need that she be healed that day, but she had suffered for 18 years. If an animal can be untied to be led to water to prevent its suffering thirst, shouldn’t she be “unbound” too?

Interestingly, the one “breaking” the Sabbath was not Jesus in this case—he merely prayed for her healing, which wouldn’t have been prohibited by anyone. Those who protested even this prayer would have been seen as extreme by the rest of the rabbinic community too. According to Jesus’ logic, the one who did the “unbinding” was God himself! So contrary to popular belief, Jesus was working within the rules, not negating them, and showing how God longs to take every opportunity to show compassion for the suffering of his people.

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To explore this topic more, see chapter 10, “Thinking with Both Hands” in Walking in the Dust of Rabbi Jesus, Zondervan, 2012, p 130-42.

Sons of Hell

Lois Tverberg

by Lois Tverberg

“You travel over land and sea to win a single convert, and when he becomes one, you make him twice as much a son of hell as you are. Matt. 23:15

Jesus’ words are shocking in the passage above, and one wonders about what context could have provoked such a harsh statement from him. Some interesting possibilities arise when we know more about what first-century reality. According to Josephus, a positive attitude toward Judaism was widespread in the Roman Empire. He said,

There is scarcely a nation among the barbarians, nor a city among the more civilized Greeks, that does not greet our customs with enthusiasm, or that does not wish to adopt our dietary customs, our sabbatical rest, even the lighting of our Sabbath candles…..1

And we know from the Gospels and Paul that many God-fearing Gentiles joined the Jews to worship Israel’s God in each town’s synagogue. Jesus healed the servant of the centurion (Matt. 8:5-13) and God sent Peter to Cornelius, who also was a God-fearer (Acts 10). Both Cornelius and the centurion were considered righteous, so it doesn’t seem likely that Jesus was criticizing the practice of inviting Gentiles to worship the true God of Israel.

These Gentiles who worshipped the God of Israel were not considered actual “converts” or “proselytes” to Judaism because they hadn’t become circumcized, which was the sign of the covenant given to Abraham. It may surprise readers today that there were some who were radically opposed to this. Hippolytus (~236 AD) wrote that this was true of some of the Zealots:

But the adherents of another party, if they happen to hear any one maintaining a discussion concerning God and His laws–supposing such to be an uncircumcised person, they will closely watch him and when they meet a person of this description in any place alone, they will threaten to slay him if he refuses to undergo the rite of circumcision. Now, if the latter does not wish to comply with this request, an Essene spares not, but even slaughters. And it is from this occurrence that they have received their appellation, being denominated (by some) Zelotae, but by others Sicarii. 2

The Zealots were violently opposed to the rule of Rome and any friendliness between Jew and Gentile. Josephus relays that some would walk with short daggers and assassinate any Jews that they believed were too sympathetic to the Roman empire, or were not strict enough in their obedience to the law. They were extremely rigid and isolationistic, and wanted Jews to be entirely separate from the pagan world around them. They saw the Scripture as something only accessible by God’s chosen people and no one else. From the passage above, it seems that they would have hated God-fearers and sought to either convert them entirely to their form of Judaism, or else kill them.

Is it possible that Jesus is talking to these people who forced conversions and then recruited from their ranks to make more violent defenders of Judaism? It is hard to know, but it is a possibility. It also gives an interesting background of why Paul was so persecuted by the “circumcision group” and why he had such strong feelings against them. God loves all people, not just the Jews, and he wanted the Gospel to reach all the nations.

Sons of Hell

1 As quoted in “The Conversion Debate”

2 Refutation of All Heresies, ch. 21.

Photo: https://commons.wikimedia.org/wiki/User_talk:Fæ

God With Us

Lois Tverberg

by Lois Tverberg

Nativity IconWhen we read the Christmas story, we focus on the idea that in Jesus Christ, God came to dwell with us, and we see it as a miracle that for a short time God would come so close to lowly humanity. But if we examine the rest of the Scriptures, it becomes evident that this has been God’s goal from the very beginning, and will finally be reached in Revelation.

When God first made man and woman, they dwelled with him in the Garden of Eden; after they sinned, they were cast out of God’s presence. This is the fundamental consequence of sin – the breach of intimacy with God. But God immediately began to repair the breach by making a covenant with Abraham, and later with Israel. When the covenant with Israel was first made and before it was broken, seventy elders could enter God’s presence and not suffer harm (Exodus 24:9-14). God had begun to mend the relationship between mankind and himself, so that a few people could enter his presence once again, even if only temporarily.

God then gave the the Israelites instructions to make a tabernacle, saying “Then have them make a sanctuary for me, and I will dwell among them” (Ex. 25:8). Interestingly, his goal is not to dwell in it, but to dwell among them. His goal was to have intimacy with his people, for them to live in his presence. This points ahead to God’s final goal of his presence among his people in Revelation:

And I heard a loud voice from the throne, saying, “Behold, the tabernacle of God is among men, and he will dwell among them, and they shall be his people, and God himself will be among them, and he will wipe away every tear from their eyes; and there will no longer be any death; there will no longer be any mourning, or crying, or pain; the first things have passed away.” (Revelation. 21:3-4)

Christ’s coming to dwell on earth is both a picture of God’s ultimate goal and God’s means of accomplishing that goal. In Christ, God walked, talked, laughed and cried with his people, and showed them his great love for them. By dying for their sins, God took on the worst of human of experiences, and was intimately with his people in the depths of life’s sorrows. But through the atonement that this provided, he has opened the door for us to live forever in his presence as well. In this sense, God has most fully achieved his goal of dwelling forever among His people.

Photo: http://www.aiwaz.net/panopticon/lorenzo-veneziano/gc516

Kings From Distant Lands

Lois Tverberg

by Lois Tverberg

May he also rule from sea to sea, and from the River to the ends of the earth. Let the nomads of the desert bow before him, and his enemies lick the dust. Let the kings of Tarshish and of the islands bring presents; the kings of Sheba and Seba offer gifts. And let all kings bow down before him, all nations serve him. – Psalms 72:8-11

When we read about the magi, it is a mystery who they are and where they come from. But if we understand the culture of the ancient world and read some of the Old Testament prophesies about the Messianic King, we can find out where they came from, and the incredible statement it makes about Jesus.

Three Kings

When a powerful king arose in a country, other kings would give him gifts to form alliances and show friendliness toward that nation. The verses in today’s passage from Psalm 72 are from a messianic passage with a vision of the greatness of the coming Messianic king. It names two areas where royalty should come from to honor the king – “Tarshish and the islands,” and “Sheba and Seba.” Tarshish is in modern Spain, and the islands are that of the Mediterranean. Sheba and Seba are at the southeast end of the Arabian peninsula. In the ancient world of the near east, these two areas were the limits of the known world of that time. Tarshish was as far west as one could go, and Sheba, as far east. It was if all the royalty from the ends of the earth should come to worship the Messianic king.

This picture of a king so great that other kings would come to pay homage to him was used to describe the coming Messiah. The Messiah was the promised son of David who would have a great kingdom without end. Not only would he be king over Israel, he will be king over the whole world!

Today’s verse from Psalm 72 foretells that kings from distant lands would come to give him gifts, as the queen of Sheba did for Solomon. The wise men were most likely counselors to foreign kings who were acting as ambassadors for their gentile nations. If the wise men were bringing gold, frankincense and myrrh, they were most like like from Sheba or Seba, which is known for those things.

It is interesting how God was telling the ancient people something in language that they could understand that would one day mean something much greater. God was saying that peoples of every tongue and tribe and nation from all over the earth, including even the world they didn’t know existed, would someday worship the Messiah. As the gospel goes out to the far corners of the world, we only now see the magnificence of God’s plan.

Photo: Wonderlane

Why Frankincense and Myrrh?

Lois Tverberg

by Lois Tverberg

After coming into the house they saw the Child with Mary His mother; and they fell to the ground and worshiped Him. Then, opening their treasures, they presented to Him gifts of gold, frankincense, and myrrh. – Matthew 2:11

In the story of the wise men, we often struggle to understand why they brought the gifts they did of gold, frankinscence and myrrh. It is very much related to the overall point of the story and what it says about the significance of Jesus.

Myrrh OilThe word “Messiah,” or “anointed,” alludes to the ceremony used to set apart one who is chosen by God, as a king or priest would be. Instead of being crowned during a coronation, kings were anointed with sacred oil that was perfumed with extremely expensive spices, making it like diamonds in terms of its preciousness. It would have been like putting on an invisible crown that conferred an aura of holiness. Everything that had that unique smell would be known to all as God’s special possession. After this initial anointing, kings would anoint themselves with other precious scented oils for special occasions. We read that both king David and Solomon did this:

(Song to King David) You have loved righteousness and hated wickedness; Therefore God, Your God, has anointed You With the oil of joy above Your fellows. All Your garments are fragrant with myrrh and aloes and cassia. (Psalm 45:7-8)

FrankincenseWhat is this coming up from the wilderness like columns of smoke, perfumed with myrrh and frankincense, with all scented powders of the merchant? Behold, it is the traveling couch of Solomon; sixty mighty men around it, of the mighty men of Israel. (Song of Solomon 3:6-7)

So, in ancient times, the majesty of a king would be obvious to those around him, not only because of the jewels and robes that he wore, but by the scent of extremely expensive oils that were poured on him. These royal figures would process through the streets with the fragrance of the oils telling all of the bystanders that a king was passing by.

So, perhaps the wise men had brought these precious spices to anoint the king, the prophesied son of David. The wise men were proclaiming Jesus as the “anointed one,” the Messiah, the Christ, the King of Kings!

Photo: Spacebirdy and Itineranttrader

The News to the Magi

Lois Tverberg

by Lois Tverberg

Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, magi from the east arrived in Jerusalem, saying, “Where is He who has been born King of the Jews? For we saw His star in the east and have come to worship Him.” (Matthew 2:1-2)

To most of us, the story of the wise men is strange. Who were they? Why would they look for a king because of a star? In different translations the travelers are called wise men, magi or astrologers. The term “wise men” (hakamim) is often used to describe a pagan king’s counselors that are schooled in the magical arts, and are often mentioned with magicians and diviners. It was common that pagan kings had magicians. We hear about them interpreting dreams of Pharoah and Nebuchadnezzar, and trying to reproduce the miracles of Moses.

One of these diviners who lived 1500 years before Jesus made a prophecy that is important for understanding why they were looking for a star. Balaam was a powerful, internationally known magician who was hired by a king to put a curse on the Israelites. But instead, God forced him to bless them and prophesy about their future. He said:

I see him, but not now; I behold him, but not near. A star rises from Jacob; a scepter comes forth from Israel… Numbers 24:17-18

Stars in Sky

The imagery of stars is closely associated with kings, and kings were poetically described as stars in the heavens. The poetic parallel of the word star in this passage is “scepter,” which certainly is a kingly image. The word scepter also means “comet,” also hinting that there was a tie between celestial events and earthly kings. It seems logical that the messianic king that the Jews expected was associated with a “star rising from Jacob” (meaning Israel), a celestial event that announced his arrival. Astronomers are still speculating what event was associated with Jesus and how the wise men interpreted it. It seems that when they learned by of the coming of this powerful figure, most likely the pagan kings had sent them with riches to deliver to this new ruler to pay homage for their countries.

It is interesting to note that these pagan magicians probably also used divination to gain this news. This tells us how the rest of the spiritual world reacted to the coming of Jesus. We know that the angels rejoiced to see that he was born. But it seems that all of the spiritual world was also in an uproar about the coming of this king! Not only were the angels telling the shepherds, but demons were telling the pagan magicians in distant countries about the powerful king who had arrived on earth. They knew that he would be king of all creation, and that he was more than human – he was the Son of God who would have a unique authority over the spiritual world that made the demons shake in fear. We should be reminded of the great authority and power of Christ, whose coming was not just earth-shattering, but “heaven-shattering,” rocking the spiritual world as well.

Photo: Joe Parks

Nathan’s Story

Bruce Okkema

by Bruce Okkema

King David and Nathan“The LORD sent Nathan to David. When he came to him, he said, There were two men in a certain town, one rich and the other poor. The rich man had a very large number of sheep and cattle, but the poor man had nothing except one little ewe lamb he had bought. He raised it, and it grew up with him and his children. It shared his food, drank from his cup and even slept in his arms. It was like a daughter to him.
Now a traveler came to the rich man, but the rich man refrained from taking one of his own sheep or cattle to prepare a meal for the traveler who had come to him. Instead, he took the ewe lamb that belonged to the poor man and prepared it for the one who had come to him.
David burned with anger against the man and said to Nathan, “As surely as the LORD lives, the man who did this deserves to die! He must pay for that lamb four times over, because he did such a thing and had no pity.”
Then Nathan said to David, “You are the man!” – II Samuel 12:1-7

This story is a biblical masterpiece. As we watch the story unfold, we see Nathan setting up David mercilessly, using details that pull at the heart strings. A poor man uses his precious money to buy their only lamb — it becomes the family pet, it eats at their table and it lays in his arms. There is a strong sense that this poor man is sacrificing much for his family to care for this little lamb, but then it is stolen and killed by a rich man who had many of his own.

Nathan tells the story in such a way as to extract David’s words of conviction from his own mouth. It is almost too painful to watch, since David was such a man of honor who, even in the midst of his sin, shows his love for the Lord and his passion that justice be done.

The impact of the story is heightened when we consider that Uriah is from the Hittites who were enemies of the Israelites. He must have been a convert, since we see him living near the palace, eating with the king, faithfully serving the God of Israel, and his wife is observing the Jewish purification laws. When David tries to cover up his sin by coaxing Uriah to go home to his wife, Uriah self-sacrificially refused to do so because his comrades were on the battlefield.

It must have felt like a sword piercing David’s heart when he heard Nathan say, “You are the man.” Nathan goes on to confront David that he has killed Uriah with “the sword of the sons of Ammon,” sons of Lot by his daughters. In his Hebraic culture, David would certainly have seen the double meaning that they too were offspring of sexual sin. As a result, God’s word to David is that the “sword will never depart from this house” (II Sam. 12:10). We read later about all the terrible things that happen to David’s family because of this.

We had times in our own lives when we have failed, just like David. Be encouraged that there is no sin too great for God to forgive. He loves us deeply and wants us to be restored, but sometimes he needs to send a “Nathan” to bring us to confession, so praise the Lord when he does.

“If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.” I John 1:9.

Photo:  Paris Psalter

The Coming of the Jubilee

Lois Tverberg

by Lois Tverberg

“A moneylender had two debtors: one owed five hundred denarii, and the other fifty. When they were unable to repay, he graciously forgave them both. So which of them will love him more?” Simon answered and said, “I suppose the one whom he forgave more.”
– Luke 7:41-43

In the parable above that Jesus tells after the sinful woman has anointed his feet, he likens the person who is a sinner to one who is a debtor. He also does this in the parable of the unmerciful servant, who has a debt to the king that he can never repay (Matt 18:23-35).

Jesus frequently uses the image of debt as a way to describe guilt from sin. To us they aren’t parallels because borrowing money or possessions isn’t sinful. But one of the words in Hebrew, hayav, that means “debtor,” also is used to describe a person who is guilty of sin. There is an overlap conceptually, because both require restoration – either of the money borrowed or reparations to the victim of the sin. In the Lord’s prayer, Jesus was most likely using the word hayav when he said “forgive us our debts as we also have forgiven our debtors.”

Jesus' Feet WashedIt is interesting to relate this idea to another one that Jesus used in his ministry – the Year of Jubilee. During the Year of Jubilee in Israel, all debts were to be forgiven, and any land that a family had been forced to sell in a time of famine could be reclaimed by them. It is interesting that the prophets and rabbis connected this thought of the year of Jubilee with the coming of the Messiah. In fact, one of Jesus’ first public statements about his ministry was to quote Isaiah 61, which says that he was anointed to proclaim “the year of the Lord’s favor,” meaning, the Jubilee year (Luke 4:19).

Through Jesus’ use of the image of the Jubilee, we can see God’s enormous grace – those who have been forgiven the greatest debt, like the sinful woman in the painting, love the most in return. It is good news to the “poor in spirit,” the humble and contrite of heart who see the need to be forgiven of sin (Isaiah 66:2). Through Jesus’ gift on the cross, those who will become a part of his Kingdom receive a forgiveness of debt far greater than they could pay themselves, and a chance to start over with life anew.

Photo: Ermitage, Sankt Petersburg

The Good Samaritans

Lois Tverberg 1 Comment

by Lois Tverberg

“Then the men who were designated by name arose, took the captives, and they clothed all their naked ones from the spoil; and they gave them clothes and sandals, fed them and gave them drink, anointed them with oil, led all their feeble ones on donkeys, and brought them to Jericho, the city of palm trees, to their brothers; then they returned to Samaria.” 2 Chronicles 28:15

Probably the most familiar parable of Jesus’ is that of the Good Samaritan. But we can get more insight when we see it in light of the Scriptures that Jesus knew.

In 2 Chronicles 28, a scene takes place after the nation had split into Israel and Judah. Judah fell into idolatry, even sacrificing children to idols. Because of this, the Lord let Judah be attacked and defeated by Israel. The Israelites were on the verge of taking 200,000 Judeans away as slaves when a prophet reminded them that God let them defeat Judah as a punishment for idolatry, and they were guilty for worshipping idols too. He tells them that if they took their own brothers captive, it would compound their guilt before the Lord. So some of the leaders of the tribes repent and set the captive Judeans free, as it says in today’s passage.

We rarely read of a story of such compassion between nations at war, where one binds the wounds of the other and gently restores them to freedom. It is fascinating to see the parallels between this passage and Jesus’ parable of the Good Samaritan in Luke. Jesus mentions the town Jericho, one of the few times he mentions specific places in parables. The victim is stripped naked, like some of the Judeans were, and the Samaritan anoints the man and puts him on a donkey and carries him to Jericho, as the earlier Samaritans had done with the Judeans.

Good Samaritan

The Samaritans in Jesus’ time were despised by the Jews, and they despised the Jews themselves. They also had a history of attacking Jews who were traveling to the Temple for festivals. This makes the irony of the Samaritan as the one who helps the wounded man especially powerful. Jesus was using this hatred between Jews and Samaritans in His time to make the answer to the question “Who is my neighbor?” especially clear. He surprises his audience by bringing one of their worst enemies into his story. But, more than that, he reminds them that at one time, these same men from Samaria did one of the most merciful things ever done. They had recognized their sin against the Judeans, and realized that their enemies were not only their neighbors, but even their brothers! Jesus was saying that “our neighbor” is even our hated enemy, who really is our brother too.

Photo: www.artandarchitecture.org.uk