Fear, Guilt and Psalm 131:2

Posted on March 14, 2013 by yourphariseefriend

Fear, Guilt and Psalm 131:2

Fear can be a crippling emotion. Under the influence of fear people become paralyzed and cannot follow the directives of their brains. Even worse is when the brain itself fails to think logically because it is overwhelmed by the power of fear.

Guilt can also be a crippling emotion. A misplaced sense of guilt can discourage a person from doing what ought to be done. Even worse is when the sense of guilt warps our thinking process and distorts our view of reality.

The masters of persuasion are aware of the power of these emotions and they attempt to harness the forces of fear and guilt in their campaign for possession of the hearts of men.

“Do you want to dwell in the fiery darkness of hell for all eternity?”

 

“Don’t you realize how evil you are with all of your sins? How can you think of facing the Holy God?”

 

“He suffered and died for you; how can you even think of turning your back on him?”

 

“You either belong to Jesus or you belong to Satan; there is no middle ground.”

These statements are not designed to help you make a balanced, educated and sensible decision. These arguments of the masters of persuasion are not presented to the courtroom of your mind with respect for the process that you would normally follow in order to arrive at an honest conclusion. These statements harness the forces of fear and guilt in an attempt to get you to over-ride the logical process. The missionary arguments attempt to move you to give your heart to Jesus without thinking through the matter carefully and deliberately.

How can we overcome the forces of fear and guilt? How can we think patiently and deliberately when the emotions of fear and guilt loom so threatening?

I only know of one way to brush these powerful emotions aside. This is the path that King David spells out so clearly in his beautiful songs. This is the path of trust in God.

David found himself in situations where he could have been completely engulfed and swallowed by fear and guilt. Throughout the Psalms David describes the forces that threaten him; be they his enemies or his own sins. And throughout the Psalms we find that David’s heart is only facing in one direction – towards His Father in heaven. When we read the Psalms we see how David’s trust in God filled his heart with confidence and security. We can feel the calmness and the peace in David’s heart no matter what and no matter when.

Why was David so secure in God? Did David think that his good works earned him a special spot in God’s heart? Did David think that God “owes him one” because he took a “leap of faith” and gave his heart to God? Did David think that he was “covered” by the right type of sacrifice which gave him a unique standing with God?

The answer is none of the above.

David trusted in God because God is merciful. David trusted God because God’s kindness fills the earth. David trusted God because He has compassion upon all of His creations. David trusted God because God is our Father and your Father loves you (Psalm 131:2).

We can all be David. We can all be confident and secure in God’s love and mercy. God is the Father of every one of us just as He is David’s Father. We can overcome the emotion of panic and the sense of guilt when we realize that God is with us every step of the way.

The masters of persuasion are aware that your trust in God can overcome their weapons of fear and guilt. The last thing these masters of persuasion want you to do is to face God with all of your fears and all of your guilt with confidence and security as David did before you. The masters of persuasion will do anything to prevent you from facing your Father with the simplicity, the love and the security that a child feels when he is cradled in the arms of his mother.

David’s wise son; Solomon taught us that God hates one who “stirs up strife between brothers” (Proverbs 6:19). The masters of persuasion are not satisfied to stir up strife amongst brothers. They need to stir up strife between the Father and His children. They do everything in their power to convince children that they cannot face their own Father without the agency of the “hero” that they are promoting. They try to convince you that your Father won’t look at you while you are stained with sin. They try to discourage you from talking directly to your own Father without the “covering sacrifice” of their idol.

But a child always has the heart of his or her Father. Look at how Daniel dealt with his own guilt and the guilt of his people. During the time of Israel’s exile and dispersion Daniel offered up a lengthy prayer of confession. In this prayer he shamefully admits his own wickedness and the wickedness of his people (Daniel 9:3-20). I would like to draw your attention to the introduction to this prayer and to its conclusion. Daniel introduces his prayer by telling us that he “set his face towards the Lord God” (verse 3). Daniel knew that his own Father would never spurn him despite his sin and guilt. Daniel knew that he could always “set his face” towards his own Father.

Daniel concludes his prayer by telling God: “it is not upon our own righteousness that we pour out our supplications before You but upon Your abundant mercy” (verse 18). With all of his guilt Daniel was still confident and secure in the abundant mercy of his heavenly Father.

As David and Daniel before us we can be secure and confident in God’s mercy and love. We can put our fears and our guilt aside and stride forward along the path of truth; asking honest questions and seeking honest answers. Don’t let anyone tell you that the path of honesty will take you away from the God of truth. As you move forward on the path of honesty you can be sure that you have the heart of the God of truth and that He is with you every step of the way.

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Nine Letters # 6 – Seven Arguments

Posted on March 12, 2013 by yourphariseefriend

First of all; whether  you realize it or not – your world is Jesus centered and not God centered. I see  this in your attitude towards fellow believers in Jesus – as opposed to your  attitude towards worshipers of the Creator of heaven and earth who don’t believe  in Jesus. I see this in the way you approach Tanach (what you consider central  and important has nothing to do with what the Author of Tanach considers central  and important but rather it depends on how it relates to Jesus) – but primarily I see it in your hope for the  future. Your hope for Jesus’ exaltation is central to your hope for the future.  If all of mankind comes to recognize with absolute clarity that they owe  everything to the Creator of heaven and earth – but your beliefs about Jesus  turn out to be wrong – he was just another person – you will not say: “oh I made  a little mistake – the main thing is that God alone is exalted”.

Second – the Author of Tanach emphasizes how obedience to  His direct command is central and foundational. Your approach to Tanach ignores  this central truth. Your entire theology is built on passages that are not  presented as direct commandments – while your theology marginalizes passages  that are direct commandments. If you would approach Tanach with an appreciation  for the concept of obedience to God’s direct command – you would realize that  the theology that you see as so congruent with Tanach – is actually its very  antithesis.

Third – and most important. The bending of the heart  towards Jesus who suffered and died that you see as sort of swallowed up in your  general worship of God – is NOT something small and peripheral. The Scriptures  consistently speak of this worship as the greatest abomination in God’s eyes – as the deepest violation of a created being’s obligation towards their Creator.  The Scriptures magnify this act of the heart and teach us that the purpose of  the entire redemption is the abolishment of this worship – the heart and the  purpose of God’s covenant with Israel is that Israel testify to the world that  this worship is wrong.

Fourth – no one saw your theology in the Tanach before  Jesus failed to fulfill the open Messianic prophecies that his closest followers  expected him to fulfill. This should tell you that your affinity to Jesus is  producing your read on Tanach – and it is not your read on Tanach that is  producing your affinity to Jesus.

Fifth – you are wrenching the Tanach out of its  covenantal context. God sealed a covenant with us at Sinai – we got married to  Him there. It was there that we came to know our God – and it was not Jesus. The  Tanach was not given to us to help us identify God. That process was complete at  Sinai. To use the Tanach to create a new identification of God – different than  what we learned at Sinai, is wrenching the Tanach out of its covenantal context.

Sixth – the theology you built out of the Tanach – is  contradicted by Tanach on so many levels. If you would have focused on the  clear, consistent, comprehensive and direct teachings of Tanach – you would  realize that your theology has no Scriptural leg to stand on.

Seventh – the Scriptures consistently appeal to our  conscience, to our sense of logic and to our sense of humor to help us see the  inherent evil in worshiping an inhabitant of God’s earth. All of these apply to  worship of Jesus – your beliefs about him notwithstanding. The one who suffered  and died on a cross cannot be the Creator of heaven and earth. A man who needed  oxygen for his own well-being – cannot be the author of his own breath. And if  you deny these truths – then you have negated the prohibition against idolatry – how do you know that anything is not “(fill in your beliefs here)”. Your  argument that there is no Scriptural support for the worship of anyone aside  from Jesus – is untrue and irrelevant. It is untrue because passages like  Genesis 18 and Exodus 24 do not point exclusively to Jesus. And it is irrelevant  because before people approached Scripture with an affinity to Jesus no one saw  Jesus in Scripture either. If you approach Scripture with an affinity to anyone – you will be able to produce a coherent theology to support your  affinity.

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Yisroel C. Blumenthal

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Nine Letters # 5 – Sinai and Genesis 18

Posted on March 12, 2013 by yourphariseefriend

In response to a Christian who asked me if the God of Sinai is the same as the God of Genesis 18 and Exodus 24

Of-course the God of Sinai is the same as the God  of Genesis 18, Exodus 24 and the God of the rest of the Tanach – there is only  one God. When God appears to His prophets – however it is that He choses to  appear to them – they know that they are talking with the Master of all creation – that is what we call prophecy – when one KNOWS that he or she is talking with  the Master of all creation. They did not need to run to their Bibles and try to  figure out who they are talking to.

When people saw Jesus – they just saw a man.

The  key here is that we learned at Sinai – what our fathers Abraham Isaac and Jacob  knew before us that everything that happens here on earth is a gift from the all-powerful God who is above every form of existence that we can fathom – to point  to the qualities (in this case the spiritual qualities of selflessness) of an  inhabitant of this earth as emanating directly from God is to confuse the  Ultimate Giver with one of His  beneficiaries.

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Nine Letters # 4 – Beauty and Spirituality

Posted on March 12, 2013 by yourphariseefriend

You  say that Jesus’s physical qualities were unremarkable so they are not the focus  of your worship.

I  think you misunderstood me.

The  qualities I am talking of are spiritual qualities – selflessness, a willingness  to suffer and to die for others – that were contained in a physical  body.

To  see these qualities and identify them as the qualities of the one you are  worshiping is confusing the Ultimate Giver with one of the takers. Any quality,  whether physical or spiritual ,that is contained in a physical body can only be a  gift from God. When I see a righteous man performing an act of selflessness – my duty as a worshiper of God is to recognize that this man is the recipient of  God’s blessing – God blessed him with the courage and the love to do what he  did. if I were to point to the righteousness of a man and say – that is the  righteousness of the deity that I worship I would be just as much an idolater as if I  would point to the beauty of a statue and say that this is the beauty of the deity that  I worship.

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Nine Letters # 3 – Belief vs. Worship

Posted on March 11, 2013 by yourphariseefriend

In this letter I distinguish between “belief” and “worship”.

Would you agree that “worship” is not “accepting a  certain creed as true”? I imagine that you acknowledge that worship is not an  exercise of the intellect. I propose to define worship as “submission towards” – could you agree to that definition?

I  will proceed with my argument assuming that you accept that  definition.

“Submitting towards” could be done in an outward act of  bowing in submission or bringing an offering to – without any feelings of the  heart involved. These would be idolatrous if done towards another entity aside  from the God of Israel – but that is not the idolatry I am talking of here. The  submission I am talking is “the surrendering of the heart towards”.

Feelings of submission  towards God that are triggered of by physical images – such as the beauty of a mountain that  I recognize that God created – those feelings of submission have nothing to do with idolatry – I am  well aware of that. In that case – the mountain is not the object of worship – there is no submission towards the mountain. However – when one identifies the  activities of a physical form as the object of worship – and those activities  that took place in the form are what justify and motivate the worship towards  the one who is tied to that form – that is  idolatry.

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Nine Letters # 2 – Worship of Personality

Posted on March 11, 2013 by yourphariseefriend

Would you agree that the word “worship” means “engendering feelings in one’s heart towards”?

If  you agree to that definition – then how is it that engendering feelings in one’s  heart towards one who suffered in a human body – is not worshiping a  form?

Is  it because the focus is on the unseen and formless “personality” that was  contained in the body? If that is your point – then would you go on to say that  one who worships the “spirit” that they believe dwells in a statue or if they worship the  formless personality of any human or animal – would you say that they are not worshiping a  form?

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Nine Letters # 1 – Worship of a Form

Posted on March 11, 2013 by yourphariseefriend

This was sent to a Christian who claimed that his worship of Jesus is “not worship of a form”

When you claim that you are not worshiping a form – you  are doing nothing to clarify the matter. You are moved by the suffering  experienced through a human body and you love the one who suffered in that body.  I call that worship of a form. You can call it what you want – but perhaps you  can explain how it is different from someone who is moved by the beauty of a  statue and falls in love with it – he then tells himself that the experience was  so deep that it must have been God Himself who imbued the statue with His own  beauty so that people could know Him – and this person elevates his love of the  statue to the level of his love for God. Would you call that worshiping a form?  Let me remind you – this person doesn’t face the statue when he is worshiping  although many of his brothers and sisters in faith  do.

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Sabbath and the Tabernacle – Exodus 35:1

Posted on March 7, 2013 by yourphariseefriend

Sabbath and the Tabernacle – Exodus 35:1

 

One of the central teachings of the Jewish Bible; a concept which stands at the heart of Judaism, is the idea of a temple for God. The God who created heaven and earth and all that fills it desires that man build a structure so that He can come and dwell amongst them. This concept is accentuated by having the Bible give us all the details of God’s commandment to Moses and then repeat all of these details in a description of the people’s fulfillment of this commandment. The same Bible which is so concise with its words spends several chapters describing the details of this tabernacle.

 

Furthermore; the concept of a Temple is placed at the center of the promise for the Messianic future. Not only is the Temple described as a focal point for all the nations to gather in service of their Creator (Isaiah 2:2; 56:7; 60:7; Zechariah 14:16), but the Temple is also portrayed as the ultimate and eternal sign for all the nations to know that God sanctifies Israel (Ezekiel 37:28).

 

With the importance and the centrality of the Temple in mind it is interesting to note that when Moses charges the people of Israel with the commandment of building this tabernacle he first warns them to do no work on the Sabbath (Exodus 35:1). Why was it necessary to first tell the people about the Sabbath before telling them about the construction of the Temple? What is the connection between these two commandments?

 

Just as the Temple is a sign that God sanctifies Israel (Ezekiel 37:28) so it is with the Sabbath (Exodus 31:13). The Sabbath is an internal sign for Israel while the Temple testifies to the nations of the world that it is God who sanctifies Israel.

 

What is sanctity? The Hebrew word for sanctity is the same Hebrew word that is used to describe the Temple: “Mikdash”.

 

The Kotzker Rebbe once said that God dwells where you let Him in.

 

You see; God cannot dwell where people think that they are lord (Proverbs 16:5) but He dwells with the lowly of spirit who tremble at His word in complete recognition that He alone is Lord (Isaiah 66:2).

 

The concept of a Temple requires that Israel’s king will stand before the Creator of all and address Him with the words: “I have indeed built a house of habitation for You; an established place for your dwelling forever” (1Kings 8:13).

 

Had there been one drop of haughtiness in that statement; one drop of self-righteousness or one drop of the sense of “my own hand has accomplished” – then the house that Solomon built would have been the last place in which God would allow His presence to be manifest. If the people who built the tabernacle would have done so with a feeling of lordship and power then they would have been moving in the very opposite direction of building a dwelling place for God.

 

The sanctuary that Israel built was inlaid with love (Song of Solomon 3:10) and every facet of the myriad details that made up the tabernacle was suffused with humility. Every brick of the Temple and every last molecule of the tabernacle was permeated with the knowledge that God alone is Lord and that all of our actions and all of our love every breath and our very existence are all but a gift from the One Creator of heaven and earth.

 

It is the Sabbath that plants this knowledge into Israel’s national consciousness. By refraining from work on the Sabbath we come face to face with the truth that our ability to work is not intrinsically ours. By separating ourselves from our own mundane activities on the Sabbath we come face to face with the truth that the world and everything that is in it is not ours; we are not the Masters, but that it belongs to the One who created it and created us.

 

If a nation is going to build a sanctuary, a place in which God’s absolute sovereignty is manifest, then they need to first be sanctified by the Sabbath.

 

You see; God only dwells where you let Him in.

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Anchor

Posted on March 5, 2013 by yourphariseefriend

Anchor

 

Confusion is one of the more difficult trials of life. The difficulty is compounded when the confusion sets in over spiritual matters. We tend to see religion as the anchor, the unshakeable rock, the place upon which the rest of our life can stand firmly. When questions arise concerning matters of faith we sense that the very core of stability in our life is shaken. When we begin to doubt our relationship with God; the relationship that we thought could never waver, we find it difficult to move forward. The fear of this confusion can influence us to settle for hasty untested conclusions.

 

There are certain basic truths that can give us courage in situations of confusion; courage, strength and stability so that we can step forward carefully and deliberately with complete confidence that God is with us every step of the way.

 

God is the God of truth. God is the One who created us, our mind and our yearnings and He created the world we live in. It is God who is constantly sustaining us together with our ability to think and to search. The yearning to find the truth is always a yearning to come closer to the God of truth – wherever you may find yourself in the geography of that search.

 

Wherever you are on the landscape of spirituality – your every breath is an expression of God’s love for you. God does not desire the death of the wicked (Ezekiel 18:23); people who are not even consciously searching for Him, how much more so does He desire the life of one who is searching for His truth?

 

No human-being is perfect and no human-being has all the answers. God knows our frailties and it is His desire as the God of truth that we seek truth and that we reject falsehood. God did not create us so that we should walk in constant darkness and He did not condemn us to walk in a “light” that is not anchored in our sensitivity to truth.

 

No matter where we stand we can all be confident in God’s love for us. We can all be confident that the process of asking humble and honest questions is a walk with the God who planted the desire for truth inside our hearts. We can always thank the Creator for these gifts. Nothing can take this aspect of your relationship with God away from you – your thankfulness for existence and your desire for truth.

 

As you struggle with confusion you don’t need to lose stability. You can stand firmly on your love for the God of truth and you can be sure of His love for you and for your search for truth. With this rock under your feet you will find the strength to untangle the truth from the lies carefully, deliberately and with a heart full of joy for the God of truth.

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Isaiah 53 – Vindication

Posted on March 4, 2013 by yourphariseefriend

Isaiah  53 is all about vindication. God’s servant, who suffered grievously, will one  day be vindicated to the eyes of those who despised him. This is the primary  thrust of the passage.

The missionary interpretation insists that it is  Jesus who is going to be vindicated and ONLY Jesus who will be vindicated.  According to the Church, the servant’s role can only be fulfilled by one who  stands apart from all of humanity by virtue of his alleged divinity – no one can  share in the servant’s accomplishment. The key element of the Church position is  that the servant must be Jesus to the absolute exclusion of anyone  else.

Judaism, on the other hand, asserts that the  primary thrust of the passage is the vindication of those who accomplished God’s  purpose on earth. Israel is God’s agent here on earth and it is through this  nation that God’s purpose is fulfilled. Some individuals from within the nation,  such as the prophet, the Messiah or the righteous may play a more prominent role  in fulfilling God’s purpose, but they do so as part of the collective Israel. It  is not by virtue of their being apart from Israel that they fulfill their role  but because they are the heart of the nation that they achieve God’s purpose. If  the passage is primarily speaking of Messiah, the prophet or the righteous  remnant, it is not to the exclusion of the nation but that the nation’s role is  concentrated in these individuals with the nation fulfilling the same role in a  general sense. The vindication of the Messiah, the prophet or the righteous  remnant is not something that stands apart from the vindication of Israel, but  is part and parcel of the general vindication of the nation.

The concept of God’s purpose being fulfilled  both by the nation and by an individual or an entity within the nation is a  theme that is open and evident in the later chapters of Isaiah. In these  chapters (40-66) the prophet refers to the nation as God’s servant (41:8; 43:10;  44:1; 44:21; 48:20) and he refers to an entity within the nation as God’s  servant (42:1; 44:26; 49:3). Yet the prophet uses the same imagery and language  to describe both the nation and this entity within the nation. The collective  nation and the specific entity within the nation are both called from the womb  (44:2,24; 49:2,5), are supported by God (41:10; 42:1), are chosen by God (41:8;  42:1), have God’s spirit placed upon them (44:3; 59:21; 42:1), are sheltered in  the shade of God’s hand (51:16; 49:2), are called upon to establish the earth  (51:16; 49:8), will bring the desolate ruins to life (61:4; 49:8), will be  honored by kings (49:23; 49:7), will have ministers bow to them (45:14; 49:7),  will serve as a light to the nations (60:3; 42:6; 49:6), were humiliated by  their enemies (51:7,23; 49:7), fear that they have toiled in vain (40:27; 49:4),  are honored by God (43:4; 49:5), and God is glorified through them (44:23;  49:3).

The theme of Israel’s vindication is also  prevalent throughout the book of Isaiah. The prophet consistently teaches that  those who trust in God will not be shamed (25:9; 30:18; 40:31; 41:10,11; 44:21;  45:25; 49:23). Isaiah describes how Israel’s righteousness will be obvious to  the eyes of the nations and that God will reward their labor on His behalf  (26:2; 40:10; 51:7; 60:21; 62:2).

The Jewish interpretation that has God’s purpose  achieved through the prophet, the Messiah and the righteous more precisely and  through the nation in a general sense – is fully supported by the text. The  Christian interpretation which categorically cuts the nation out of God’s plan  completely ignores the words of the prophet.

The concept that Israel is God’s servant has  always been an integral part of Jewish self-identity. The Jewish people  understood that they were called by God to serve His purpose here on earth. It  was always understood that various members or entities within the nation, such  as the prophet or the Messiah, will fulfill this calling more precisely than the  nation as a whole – but these individuals will always be seen as an integral  part of the nation. The theological assumption that only a divine being can  fulfill God’s purpose and the doctrine which completely cuts Israel out of the  role as God’s servant has no basis in any version of Jewish  thought – starting from the Bible itself.

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