They devoted themselves to the apostles' teaching and to the fellowship, to the breaking of bread and to prayer.

To Remember and Forget

“For I will forgive their wickedness and will remember their sins no more”
– Jeremiah 31:34 and Hebrews 8:12

The Hebrew word, “zakar” means, “to remember, to call to mind, make mention, recall past distress, remember sins, or remember the dealings of.” The word means more than just the mental act of recalling memories and is more about the actions that are taken because of remembering. For example, in Gen 8:1, “God remembered Noah and all the animals that were with him on the ark and He sent a wind over the earth and the waters receded.” God didn’t suddenly recall that there was a boat out there with Noah on it. By remembering them, He acted faithfully on the promise that He had made to Noah. Another biblical example of this is in Genesis 30:27, where the Text says that God remembered Rachel and she conceived. God wasn’t just thinking about Rachel; He acted on Rachel’s behalf because He remembered her in her distress.

In contrast the Hebrew words for forget are, ”shakach” and “nashah” and they mean to ignore, neglect, forsake, or to act in disregard. Again, the words imply action – to act as if you have forgotten and to ignore, not just lose the memory of something. To forget in Hebrew is to act as if you don’t recall or treat as if you don’t remember. So how do these Hebrew words apply to us in our sinful state in the verses in Jeremiah and Hebrews quoted above?

"Like it never even happened"

“Like it never even happened”

When God says that he will forgive our wickedness and remember our sins no more, it means that He is not going to act. He is going to treat our sins as if He can’t recall them. God is not excusing our sin, He is just acting as if He can’t recall them. This is an important concept for us as sinners. God simply chooses to set our sins aside and treat them like He can’t remember them and He won’t bring them up again. Out of God’ great love for us, He chooses not to act and seek justice for our sins against Him. God treats our sins like the slogan in the SERVPRO® commercials, “Like it never even happened.”

In turn, though, God expects us to do the same with those who have sinned against us. We are to forgive those who sin against us just as God does for us. Colossians 3:13 says, ”Forgive as the Lord forgave you.” We have to choose not to remember what people have done to us. It’ s not that we can just forget what has happened to us or lose the memory, but we have to act and treat it like it never happened, remembering it no more. Furthermore, the Text says this is the key to our sins being forgiven. Jesus taught us how to pray in the Lord’s Prayer in Matthew 6:9-13 and told us to say, “forgive us our debts, as we forgive our debtors.” Then, Jesus goes on to say in verse 14, ”For if you forgive men when they sin against you, your Heavenly Father will forgive you. But, if you do not forgive men their sins, your Father will not forgive your sins.” We have to choose not to “remember” just like God does. What a wonderful promise from Scripture that God will treat our sins “Like they never even happened!” Our challenge is to adopt that same slogan and pass that act of forgetfulness on to those who are in debt to us.

The Gospel

How beautiful on the mountains
    are the feet of those who bring good news,
who proclaim peace,
    who bring good tidings,
    who proclaim salvation,
who say to Zion,
    “Your God reigns!”
– Isaiah 52:7

crossThe word gospel means, ”good news”. According to Isaiah 52:7, the gospel (the good news) is that the God of the Jews reigns. Contrary to our Christian slogans, the good news is not just, “Jesus saves”. God does save, but He also is reigning and taking charge over the universe. Our message as Christians should not be reduced to just, “Jesus saves” but that He is reigning and ruling in our lives and is King over the whole universe.

As our previous post stated, God told the Israelites at Mt. Sinai to be a ”Kingdom of Priests”; to represent our God. We learned that a priest is a mediator; he goes between God and the people to demonstrate what God is really like. Our job is not limited to just praying for others, it is to demonstrate what His character is like. A priest is to also be Holy (kadosh), set apart. Priests were uniquely set apart by God and were to live holy and righteous lives. The Gentiles (us) received this same mission as evidenced in 1 Peter 2:9-12:

But you are a chosen people, a royal priesthood, a holy nation, God’s special possession, that you may declare the praises of him who called you out of darkness into his wonderful light. Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy.

Dear friends, I urge you, as foreigners and exiles, to abstain from sinful desires, which wage war against your soul. Live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God on the day he visits us.

How are we doing in this regard? Do we want people to judge our God by what they see in us? Do our lives reflect the fact that He is ruling and reigning?

The church today often acts like their only mission is to proclaim that Jesus saves, that He gives salvation. There is no mention of or emphasis on the mission that God gave the Israelites and us today to live holy and separated lives. Yes, Jesus died to save us, but He also called us to bring the good news to the people around us that He is Lord over the way we live our lives. Their mission at Sinai and ours today is to be set apart and holy (wear the blue tassels) and to be the message that God is reigning in our lives.

He didn’t ask us just to bring the message, but to “be” the message. That is the Gospel.

A Kingdom of Priests

kingdom-priests

‘You yourselves have seen what I did to Egypt, and how I carried you on eagles’ wings and brought you to myself. Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation.’ These are the words you are to speak to the Israelites.”
–Exodus 19:4-6

When God made a covenant with his chosen people at Mt. Sinai, he told them that he wanted them to be a “kingdom of priests”. That phrase sounds very poetic and significant, but we tend to read right over the phrase because the words, “kingdom” and “priest” are so foreign to our modern thinking. In America we certainly don’t identify with Kings or Kingdoms and our Protestant faith contains little contact with priests. What was God saying? The answer comes out of the culture of that day and it is very revealing as to what our responsibilities are as partakers in that same covenental promise. Let’s look at the words, “kingdom” and “priest” to see what they meant in that ancient culture.

First, the word kingdom in English implies a territory or a piece of land. To the Hebrews, the word kingdom is much more encompassing. The kingdom was not only the territory, but it was also a place in time where the King of the kingdom was ruling or reigning. The kingdom was where the king was “kinging”, where his will was being done and people were obeying him and making him king. It was not just the boundary lines, it was what was happening withing the boundaries. The kingdom comes and is evident when the king’s will is being done. The kingdom can be any place that the king (God) is in charge (e.g. Luke 17:21).

Now that we’ve established what the kingdom is, then what does it mean to be a kingdom of priests? Priests during the time of the Hebrew Testament were representatives of the God they served. All the nations had priests that served their various deities. This was a concept that was very familiar to the Israelites because every god of wood and stone was represented by a priesthood. What was the function of these priests? First of all, they dressed very differently than the normal lay person. They were set apart for their service to their god and had very high standards of conduct. Their number one mission was to put their god on display. If you wanted to know what the god was like, you just looked at the priests. They were also the mediator between the god and the people. They were to meet the people’s needs on the god’s behalf and show them how compassionate he was and his concern for the poor. All welfare was done through the temple and the priests.

In light of these qualities and responsibilities, how are we as a community of believers to be a kingdom of priests? We must be noticeably different; set apart from the people around us that don’t know our King. We have to live under higher moral standards, live holy lives that are different and that set us apart. Our mission as priests is also to demonstrate what God is like. Think about the display God could have put together to show himself, but instead he picked us. “You want to see what I’m like , look at my priests that represent me”, God says. Will the people you meet this week know what God is like by the way your represent him?

Like the priests, we are also to be the mediator between God and the people that don’t know him. We are to be sensitive to the poor and disenfranchised and are to meet human need on God’s behalf. We can’t do that by just praying for people; it has to be a hands on process of meeting those needs.

If we go back to Exodus 19, we will see that God called the whole nation of Israel to be priests to represent him. Although He separately established the Aaronic priesthood, He wanted everyone to think of themselves as priests. To remind them to do this He gave them a command in Numbers 15:37-40:

The Lord said to Moses, “Speak to the Israelites and say to them: ‘Throughout the generations to come you are to make tassels on the corners of your garments, with a blue cord on each tassel. You will have these tassels to look at and so you will remember all the commands of the Lord, that you may obey them and not prostitute yourselves by chasing after the lusts of your own hearts and eyes. Then you will remember to obey all my commands and will be consecrated to your God.

The Israelites were to wear tassels with a blue cord on the corners of their garments. Why? When they looked at the tassels they would be reminded of their role and position and would remember to keep His commands. The tassels were a visual aid to them that they were set apart. There is much more to say about the tassels (see “Of Wool and Linen” and Jewish Dress and Custom) that reminded them that they were priests.

Was this command only for the Old Testament time period? Are we under a different set of rules? 1 Peter 2:9-12 says exactly what God was saying to the Israelites at Sinai. We are to be a kingdom of priests and are to live such good lives among out pagan neighbors that they will experience our good deeds and give glory to our God (also see Philippians 2:15-16). Revelation 1:5-6, speaking of Jesus, also says that He has made us to be a kingdom and priests to serve His Father. The Bible is all one story and the mission is the same from Genesis to Revelation – ”make my name known”.

In summary, the concept of being a kingdom of priests is a huge and daunting responsibility. He has sent us, His followers, to represent Him to the people that don’t know about Him and to tell them what the King and the kingdom is like. They will know what He is like by the way we act and the way we treat them. We represent the God of the universe! He is sending us out to a hurting and broken world that desperately needs to know about His love and His compassion towards them. Will we go? Will we live our lives in such a way that they will know without a shadow of a doubt how great and loving our God is?

M’Sharet: God’s Assistant

Moses & JoshuaOn our last trip to Israel we learned a very rich word in Hebrew, a new concept, that really impacted us and gave us a deeper understanding of what our mission as believers in Jesus should look like. The word in Hebrew is m’sharet (mesharet) and is translated in English as assistant or aide. However, this word, as it related to the Hebrew culture of that day, went much deeper than a single word in English could capture.

If you look up the word in the Hebrew concordance, (Strong’s 8334), it is defined as, “to minister, to serve as an attendant, to wait upon someone as a squire waits on a knight.”  It is used to describe someone who believes so passionately in their master’s mission that they would do any task or anything to assist in what their master was doing.  A m’sharet went everywhere with their master and did all the manual labor and the menial tasks in order to help their master through the day and served as an apprentice to him.

The word is used in the Hebrew Testament in Exodus 24:13 to describe this relationship between Moses and Joshua. In this set of verses, Moses takes his m’sharet, Joshua,and takes him up Mt. Sinai with him to meet God. Although the text doesn’t specifically say it, the implication is that Joshua was the porter for the trip up the mountain. Exodus 33:11 again calls Joshua Moses’ attendant and says that Moses used him to guard the tent of meeting. Previously, in Exodus 17:9 Moses orders Joshua, his right hand man, to fight the Amalekites. In Deuteronomy 1:38 God tells Moses to encourage his assistant Joshua and teach him what he knows, because Joshua will eventually become the new leader of all Israel. Numbers 11:28 says that Joshua had been Moses’ aide since his youth.

Later, in Joshua 1:3 and 3:7, after the death of Moses, the Lord speaks to Joshua and identifies him as Moses attendant (mesharet Moshe). Because of this relationship with Moses, God makes Joshua the new leader and charges him with taking the Israelites across the Jordan into the land that they had been promised. The sages from early times, in discussing this passage, noted that God called Joshua “m’sharet” instead of “talmid” (disciple), for a reason. Joshua wasn’t a great leader because he knew his Torah, but because he had been with Moses and had watched him in action for all those years. He learned from Moses experiences and had practiced the art of leadership before he had to use it. He had carried Moses pack, he had waited on him hand and foot, slept and ate in the same tent, and had even gone to battle for him. He had done his apprenticeship directly under the eyes of the master.

Elijah calls ElishaAs another example, 1 Kings 19:21 says,”Then he (Elisha) set out to follow Elijah and became his attendant (m’sharet).”  In this story in 1 Kings, Elisha said goodbye to his comfortable home and well off family to become Elijah’s personal servant. Again, the word m’sharet is used instead of talmid. He was his apprentice, his servant.  Later in 2 Kings 3:11, Elisha is identified as a prophet and someone worthy for King Jeshophat to talk to by describing him as “the one who used to pour water on Elijah’s hand“ (he waited on him). Again, the sages noted that what qualified Elisha was not that he was book smart but that he served (his master).

There are many other examples of m’sharet in scripture. Elsiha also had a mesharet (2 Kings 4:43 and 6:15). Samuel was Eli’s m’sharet (1 Samuel 2:11). The point is that certain educational experiences can only be learned through apprenticeship. Book knowledge is insufficient. It is necessary to learn by practicing, getting your hands dirty, and learning directly under the eyes of the master.

What about the New Testament? Did Jesus have m’sharet? If you will think about it, Jesus never rowed the boat, carried his pack, kept up with the money, prepared the upper room, went in to town to buy food, or took care of feeding his followers. The disciples did all the menial work! They believed so passionately in his mission that they were willing to do anything and go anywhere just to be in his company and in on the action. They were anxious to show him that they believed in his mission. They didn’t just sit around and discuss the scriptures as his peers, they were apprentices in every phase of life.

Should we be thinking more of ourselves as Jesus’ m’sharet than just his student or convert? Much of the emphasis in modern Christianity is focused on “me”; my walk, my happiness, my quiet time. We really buy into the cross and the fact that Jesus saved us, but we are not as anxious to buy into the mission and the hard work it requires.  It is definitely not our mission just to be saved and the mission is really not about us. Do you buy into the mission to do whatever it takes to model and please the rabbi? Are you willing to do the hard and sometimes menial work that is required to be an attendant?  The word mission implies a journey and every journey requires effort. Jesus is looking for some m’sharet to follow him and learn from him on the journey.  Are you willing to buy in as his attendant?

P.S. Another example of m’sharet in the New Testament would be Timothy to Paul.

P.S.S. Some scriptures to read to bring this point home are as follows:

  • Luke 22:24-27
  • Matthew 25:21
  • Matthew 20:26
  • John 14:1-17

Feast of Sukkot: Part 3

Note: Please read John 7:1-43 before reading this final post on the Feast of Sukkot

The background given in our previous two posts on the Jewish Feast of Sukkot (Tabernacles) has set the stage for the story of Jesus that we now turn to in John 7. Remember that this feast, ordained by God in Leviticus, is in the fall and is one of the three that every Jewish male is required to attend. It celebrates not only God taking care of the Israelites during their forty year wandering, but also celebrates the fall harvest. A half a million people or more (Josephus says two million) crowded into Jerusalem for this important holiday. Every morning for seven days, starting at daybreak, people would try to secure their spot to watch the upcoming daily ceremonies in the Temple Courts. Well before the 9:00AM ceremonies would begin, the Temple grounds would be completely full of worshipers. At 9:00AM, the shofar blew to announce the beginning of the day’s ceremonies. The service began at the steps in the Women’s Courts, in front of the Nicanor Gates. The crowd would begin by chanting Psalm 113-118, called the Hallel. The Levitical choir would be up on top of the steps where everyone could see and hear their voices. There was no silence in Jewish Temple worship – they were loud and passionate! Rabbinic sources say you could hear the crowd from Bethlehem, several miles away. Spontaneously, the crowd would chant almost continuously from 9:00AM to 3:00PM, while various ceremonies were undertaken.

The Feast of TabernaclesEvery day for seven days there was a special ceremony performed just before the 3:00PM sacrifices, called the “Water Drawing Ceremony”. This ceremony had its origins in 1 Samuel 7:2-6 where Samuel poured out water on the ground and asked God to forgive and save the Jewish people. The ceremony also drew off Isaiah 12:2-6, where it says, “with joy, draw water from the well of salvation”, and Zechariah 14:8-11 that says, “on that day, living water will flow out from Jerusalem (which referred to the Messiah). Let’s take a look at what took place in the water drawing ceremony. Just before 3:00PM, a shofar would blow to announce the start of the ceremony and the crowd would begin chanting the Hallel. When they got to Psalm 118:25, they would chant it over and over. The high priest would come out of the Temple and go down the steps to the water gate. He would be carrying a large golden ceremonial pitcher. Fighting his way through the crowd, the priest would proceed to the Eastern Gate and exit the temple grounds. Then he would turn right, down the Kidron Valley, to the Pool of Siloam that contains water from the Spring of Gihon, Jerusalem’s water source. The priest would then dip the golden pitcher into the water and take the full pitcher back up the hill to the Temple.

When the crowd spotted the priest coming with the pitcher of water, they would begin to chant even louder and with more fervor. “Save us, Save us, Save us” they would say, over and over. As the priest approached the altar, the shofar again would sound. The priest would climb the ramp of the altar and pour the living water before the Lord. When the pitcher was empty, the priest would hold the empty pitcher high in the air to the roar of the crowd. The huge menorahs in the Temple were then lit and the worshipers filed out of the Temple and the services were over for the day.

The water drawing ceremony was done every day of the Feast, but on the last and greatest day called Hoshanah Rabbah, the ceremony was a little different. When the priest arrived with the golden pitcher and climbed the altar, the crowd would be ecstatic. Slowly, the priest would walk around the altar seven times, carrying the pitcher full of water (this was probably done to repeat what had happened at Jericho, with the promise of the Promised Land). Seven times the priest would hold up the pitcher and on the seventh time, the shofar would sound and the crowd would go deathly quiet in anticipation of him pouring out the pitcher of living water on the altar.

Now, let’s refer back to John 7. Jesus was in the crowd, on this last, greatest Feast Day, chanting and praising God and waving His lulav. When would he have shouted, “If anyone is thirsty, let him come to me and drink. Whoever believes in me, as the Scripture has said (What scripture? See references above), streams of living water will come from within him.” His speech had to be during the water drawing ceremony and at the time the shofar blew to quiet the crowd before the priest raised the pitcher to pour out the living water! This would have been the only time that he could have been heard above the noise of the crowd! What did the people think? What would you have thought? Jesus was saying, “I am the fulfillment of Zechariah 14! I am the promised Messiah, the living water the scriptures have spoken of!”

Doesn’t knowing about the Sukkot Festival and the Water Drawing Ceremony make this passage of Scripture in John mean so much more? We can draw at least two faith lessons from this interesting story. First, we can learn something from the Jewish people about being able to celebrate and rejoice. We are so reserved, so stoic in our approach to God. There is a time and place to be ecstatic in our love for God! Secondly, the whole theme of the Feast of Sukkot was to petition God to ask Him to send the living water (rain) and to forgive us of our sins, so that we can prosper. After Pentecost, we are the Temple of the Holy Spirit and as the prophecy proclaims, living water will flow from us to other people. God give us a taste of Sukkot, so that we may be Sukkot to others in this dry and thirsty world!

Of Wool and Linen: Deuteronomy 22:11

Credit to Lois Tverberg for the original idea behind this post

TzitzithAs you read through the Book of Deuteronomy you quickly discover that God was very detailed in the laws for living that He gave the Israelites. Every subject under the sun is covered, from personal hygiene, dietary laws, marriage, sexual conduct, and even what type of animals to plow with. As you ponder these laws often they don’t seem to make much sense. For example, in Deuteronomy 22:11 it says, “Do not wear clothes of wool and linen woven together.” Why would God prohibit something like this? On the surface it not only seems odd, but makes you think God was way too involved in the minute details of life. However, if you do some research, this law in its ancient Hebrew context had a very interesting and legitimate reason for being required of the people of Israel. Furthermore, when we discover the lesson that comes out of this unusual law it will even speak to us about our responsibility as Christians in today’s world. Let’s take a look and dig a little deeper into the Scriptures and see what God was requiring.

priestThe reason God prohibited the Israelites from mixing wool and linen together in their clothing had to do with the priesthood and tabernacle system that God had previously set up. The priestly garments and the tabernacle weavings were made of a combination of wool and linen. Also, the priest’s undergarment was made of linen and his brightly covered vestment was made of wool. God wanted His priests to be set apart and noticeably different in their looks than the lay person. By using this command against mixing wool and linen, God was forbidding them to dress and look like His priests.

This law takes on an even more interesting turn when you look at the command the God gave the Israelites concerning the wearing of tassels (tzitziot) on their clothing in Numbers 15:38 (See also Jewish Dress and Custom). These tassels that God instructed them to wear actually seem to violate the command to not mix wool and linen together. Several ancient sources, dating back to Biblical times, indicate that one cord in the tassel was to be royal blue or purple and was to be made of wool while the other white cords were made of linen. This was supposed to be a holy mixture reserved only for priests. What was God doing? The Hebrew people understood the significance of God allowing them to wear this forbidden mixture on the corners of their robes. They saw it as God’s attempt to encourage and remind all Israel to aspire to be holy like the priests. Leviticus 19:2 says, ”You shall be holy, for I, the Lord your God am holy.” Also, in Exodus 19:6, God told the Israelites, “You shall be for me a kingdom of priests and a holy nation.” The fact that one cord was both woolen and royal purple makes it a symbol of both the priesthood and kingship in order to show that all Israel was supposed to be a kingdom of priests and a holy nation. The whole nation of Israel was to be a nation of priests, not just the leaders, rabbis or scholars. The robe of the priesthood was to be the uniform of all Israel. Even though they could not actually serve as a priest, they were to strive to be like the priests; holy and set apart for God’s service. These tassels served to remind and encourage the people of Israel to aspire to a degree of holiness comparable to that of the priests.

In summary, the seemingly small and odd command by God not to wear wool and linen mixed together has a deep and fascinating complexity hidden within its words. The picture portrayed in this obscure passage is a powerful one of His children being His priests to a world that doesn’t yet know the God of Israel. Christians today are also called to this same task. 1 Peter 2:5-9 repeats the same words and theme of Exodus 19:6. Then, in 1 Peter 2:12, we are told to live such holy lives among the pagans that they will be drawn to our God. We are to be to our world, what Israel was to theirs, a billboard to draw attention to their God. The next time you read one of these unexplainable portions of Scripture, do a little research. You may find a hidden gem!