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Communal Identity

Friday, December 16th, 2011 | Author:

“May the LORD make the woman who is coming into your house like Rachel and Leah, both of whom built up the house of Israel!”   Ruth 4:11 NJPS

Woman – Who are you?  That’s the question that faces Ruth when she enters the Bethlehem community.  First, she is a Moabite, a foreigner, an outsider.  Even Naomi indicates that there is some distance between them in spite of Ruth’s covenant declaration.  Have you ever felt like that?  Have you felt the separation from others in spite of your sincere commitment to them?  Then you know what Ruth felt?

Next Ruth is called kalato, daughter-in-law.  This is her official status, but it doesn’t seem to bridge the ethnic prejudice or the emotional distance.  This is merely a legal matter.  There is no comfort here.  Have you experienced this kind of isolation?  Yes, you are part of the group technically, legally, but you might as well be absent in terms of emotional acceptance.  Now you know Ruth a bit better.

Then she is called bat, daughter, by both Naomi and Boaz.  But once again, the term might indicate relative age difference, not emotional connection.  Clearly she is not the real daughter of Naomi or Boaz.  She is acting like a faithful daughter and is recognized for her faithfulness, but at this point in the story, she is still referred to as a Moabite.  How about you?  Have you ever exemplified the characteristics of one who should be included but still found yourself referred to like a stranger?  Ruth knows you too.

Ruth’s next designation is na’arah – “girl.”  Now it’s definitely her age that determines who she is.  She is the young one, the one who is still not treated as a full member of the group.  She is just that same as all those other young ones.  One of the crowd.  Do you know what that feels like?

But finally we come to the joyful proclamation of the village women upon the announcement of the marriage.  For the first time, the other women in the community refer to Ruth as ishshah.  The word is usually glossed as “woman” or “wife,” but since we have examined David Stein’s insight concerning the relational quality of ish, we know that “woman” does not mean “a person of the female gender.”  It means someone affiliated with the community.  Ruth cannot become ishshah until she belongs.  She is a woman because she is now completely related to and accepted by her community.  In fact, Ruth is no longer called a Moabite.  Those days are over.  Now she is one among the women of Bethlehem.  Furthermore, Ruth is the ishshah of Boaz and Boaz is the ish of Ruth.  She has identity in relationship.  She is a woman because she is the essential complement of a man.

In ancient near-Eastern cultures, there is no identity in isolation.  I am because I belong.  Our Greek, Western world rests on a philosophical base that is light years away from this view of personal identity, but that philosophical base doesn’t seem to erase our emotional awareness.  We know when we don’t belong.  We know what it feels like to be an outsider.  We know that isolation is not really who we are.  Ruth is our story too.  And it is God’s story.  Until we belong to Him, we are not who we are meant to be.  And if we stop long enough to feel about it, we will know that this is true.

Topical Index:  woman, ishshah, Ruth 4:11, belong, community

 

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The Heart of the Covenant

Tuesday, November 22nd, 2011 | Author:

And Naomi said to her two daughter-in-law, “Go, return each of you to her mother’s house.  May the LORD deal kindly with you as you have dealt with the dead and with me.”  Ruth 1:8 NASB

Deal kindly – What is the heart of the gospel?  What lies right at the core of the good news?  Most Christians are likely to answer, “Forgiveness,” or “Salvation.”  We have been taught to think of the good news on an individual and personal level.  It’s about us – you and me – and what God has done for us individually.  My sins are forgiven.  I received salvation.  What’s important is what God did for me!

But you won’t find that emphasis in Scripture.

The heart of God’s interaction with men is hesed.  This is not a word describing personal, individual salvation or forgiveness.  This is a word that describes acts of benevolence without obligation.  In our vernacular, we would call these random acts of kindness.  Psalm 62 makes it clear that hesed belongs first and foremost to God Himself.  The Exodus is the paradigm case of hesed.  Hesed is the major lesson taught in the book of Ruth.

Hesed has no exact English translation equivalent, and for good reason.  Hesed entails four related concepts.  First, hesed is unmerited benevolence toward another.  That means there is no prior obligation for demonstrating this act of kindness.  Hesed begins with pure compassion.  It is not about what I owe someone else.  It is about what is right to do even when I have no duty or obligation toward another.  Hesed operates on the assumption that justice is built into the structure of the universe and therefore some things are just the right things to do.

Secondly, once I experience hesed, it creates reciprocity.  When someone shows hesed toward me, I am then obligated to show it to him.  The story of Rahab is built on this reciprocity.  In case you thought all of this is just Old Testament, I remind you that 1st John emphasizes the reciprocity entailed in God’s love.  We love Him because He first loved us – reciprocity.

Third, hesed requires extension.  If I experience hesed, I am expected to pass it on to someone else.  I am expected to extend this experience toward another, not just toward the person who started the chain.  This is God’s “pay it forward” plan.  It’s not enough to simply respond to the one who showed me benevolence.  I need to turn that experience into action and do the same for another.

Finally, it is obvious that hesed cannot be individual.  Everything about hesed is relational.  Hesed does not exist without community.  It’s not about me.  It’s about the dynamic between the one who shows kindness, the one who receives kindness and the one who has yet to be included in the circle of kindness.  This is the heart of the good news!  God started the chain.  You and I have received His hesed.  But until we pass it back and pass it on, nothing has happened.  Forgiveness, mercy, grace, salvation and justice all depend on hesed.  If the dynamic of hesed isn’t present in your life, if you aren’t reciprocating and extending, then you missed the boat.  You live in a “What’s in it for me?” world that isn’t recognizable in Scripture.

Oh yes, one more thing.  Hesed is something you do, not something you say.  The literal translation of Naomi’s statement is “May God do hesed with you.”

What are you going to do about this?

Topical Index:  hesed, deal kindly, lovingkindness, Ruth 1:8, community, forgiveness

 

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A Member in Good Standing

Thursday, April 21st, 2011 | Author:

for our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ. Philippians 3:20  NASB

Citizenship – Almost 100 years ago, Oswald Chambers said, “The Church ceases to be a spiritual society when it is on the look-out for the development of its own organization.”[1] It doesn’t appear as though the Church as a whole has learned much from Chambers’ remark in the last century.  Apparently Sha’ul had the same concern in the first century of this era.  That’s why it is important to realize that the word he chose here is not “citizenship.”  It is politeuma, used in the New Testament to describe the commonwealth of all followers of the Way, the community of the saints.  This reminds us that Yeshua made no distinctions whatsoever between the ones who followed His instructions.  They are known by their love for each other regardless of prior experience, ethnic background, social status or any other demarcation.  The only thing that matters is that they are one Body in Him.  To be a member in good standing in the Body of the Messiah is to actively care for the other members of the Body.  Period!  No doctrinal distinction, no attendance badges, no statements of faith or denominational affiliation has any bearing on the actions taken by those who follow Yeshua.  If you love Him, you will love His own.  You will act with benevolence at cost to yourself toward those who are also attempting to follow.  Period.

We could almost say that division is of the devil.  Paul nearly says that.  Certainly strife, quarrels and the need to be right no matter what are not part of loving each other.  The truth matters, of course, but the truth is that those for whom the “truth” matters more than compassion are probably not grasping the truth at all.  Perhaps the real test of truth is quite a bit simpler than theological correctness.  Perhaps the real test is, “Do you care enough to do something about it?” whatever that “something” happens to be.

Chambers touched a sensitive nerve with his observation.  The natural appetite of Man is to take the fruit from the Tree.  It appears so beautiful, just like all those marvelous examples of architecture in cathedrals.  It looks good for nourishment, just like all the technologically-savvy enhancements to Sunday teaching.  It appeals to the senses, just like great praise and worship bands, orchestrated sermons and comfortable pews.  But I doubt anyone thinks about the Tree when they desire more building, more programs, more staff and more evangelism.  What do you think would happen to the Church (with a capital C) if the only activity was taking care of each other?  Would we still need that low-hanging fruit from the Tree?  Would we still need a place for the Tree to grow?  Or would we find that caring for each other is an activity that best occurs where people are in need, not where we come to talk about their needs?

Topical Index:  Church, community, citizenship, membership, politeuma, Philippians 3:20

[1] Oswald Chambers, My Utmost for His Highest, July 12.

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Law And Order

Sunday, November 14th, 2010 | Author:

So then, the Law is holy, and the commandment is holy and righteous and good. Romans 7:12

Good – What is good?  Well, there’s the good news.  What’s good about that?  It’s the announcement that we can have peace with God.  That’s pretty good.  In the scheme of things, peace with God counts a lot.  What else is good?  God tells us in Jeremiah that caring for the sick, the homeless, the orphans and the widows is good.  Why?  Probably because He cares for them and if we involve ourselves in compassion for these little ones, we are likely to meet God doing the same thing.  Being in His presence is good.  Then there’s Sha’ul’s remark that the Law is good.  Unfortunately, many Christians have been taught that the Law isn’t good.  They have succumbed to the theology that the Law has been replaced with grace because it was inadequate.  How tragic!  This misunderstanding is based on a distorted paradigm about the role of law.  Let’s take a deeper look.

Heschel helps us see the paradigm structure.  “It is not law and order itself, but the living God Who created the universe and established its law and order, that stands supreme in biblical thought.  This differs radically from the concept of law as supreme, a concept found, for example, in the Dharma of Mahayana Buddhism.  Before the Torah, the covenant was.  In contrast to our civilization, the Hebrews lived in a world of the covenant rather than in a world of contracts.  The idea of contract was unknown to them.  The God of Israel ‘cares as little for contract and the cash nexus as He cares for mere slavish obedience and obsequiousness.  His chosen sphere is that of covenant.’  His relationship to His partner is one of benevolence and affection.  The indispensible and living instrument holding the community of God and Israel together is the law.”[1]

Since our culture is so seeped in the concept of the supremacy of Law, we might have to read Heschel’s comment again.  The Hebrew concept of the “law” is not about rules and regulations.  It is about the links within the community that demonstrate benevolence and affection.  In other words, the Torah is the love manual of the community.  It teaches YHWH’s children how to love each other.  How will we know that we are His disciples?  By the love we show for each other.  And what is that love?  It is the exercise of mitzvot.  Moshe Kapinski told me that Torah offered 613 opportunities to love God, but Abraham Heschel tells me that those 613 ways are also the loving fabric of the community.  Faith in action.  Practice of perfection.  Not rules.  Relationships.

Why does Torah contain an ethical hierarchy?  Why are some Torah commandments more important, more necessary, than others.  Because Torah is an expression of benevolence and affection.  Helping another person is more important than maintaining a worship ritual if, and only if, the two options come into conflict.  Healing trumps ritual.  Devotion trumps dedication.

Time to reassess our paradigm.  How often have we thought of Torah as prescribed behaviors instead of love connections?  How much will have to be reordered once we see the world as a place where God teaches us to love Him through the ways we love each other?  What will happen to our neatly packaged existence once we recognize that “law” is a synonym for “love”?  Grace and law were never disconnected.  That is why Sha’ul can say, “The law is holy, righteous and good.”  No kidding!

Topical Index:  Law, good, Romans 7:12, community, love

[1] Abraham Heschel, The Prophets, Vol. 2, p. 10.

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Leadership and Community

Monday, August 02nd, 2010 | Author:

Here is a 50 minute lecture on Biblical leadership and community.  This lecture includes a discussion of the need for self-assessment, the role of Israel as a model, the question of measurements and the function of gifts within the Body.  There is a powerpoint that accompanies the audio file.  If you would like it, please email me a request.

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Surprised?

Wednesday, February 24th, 2010 | Author:

“Our Father in heaven” Matthew 6:9

Our Father – If you spend any time with Christian commentaries on the Lord’s Prayer, you will soon discover the common assertion that this prayer is unusual because Jews did not address God as “our Father.”  This idea seems to come from the work of a Christian German theologian nearly a century ago.  For unknown reasons, many Christian teachers followed the declaration of this man, asserting that Jesus made a radical break from His Jewish roots when He taught this model prayer.  Unfortunately, no one seems to have questioned this scholarship until recently.

Nehemia Gordon and Keith Johnson[1] point out that this common assertion simply isn’t true.  Not only are there many references to “our Father” in the Hebrew Scriptures, Jews recite the prayer called Avinu Malkenu every day for ten days prior to Yom Kippur.  In translation, avinu malkenu means “our Father, our King.”  The prayer goes like this:

“Our Father, our King, favor us and answer us even though we have not done righteousness.  Be kind towards us and save us for your name’s sake.”

This is particularly important because it is one more confirmation that Yeshua taught within the context of first century Judaism.  He did not break free from Jewish tradition or interpretation to start a new faith.  In fact, the more we look, the more we find that Yeshua was Jewish through-and-through.  Gordon and Johnson take us on a journey into the Hebrew version of the Lord’s Prayer – and a few startling revelations occur along the way.

While this bit of scholarship might give you another element in the defense of the Jewish “Jesus,” the real message behind our shift of perspective on the Lord’s Prayer is its focus on community, not on the individual believer.  If it was commonplace for the Jews to address God as “our Father,” then we must look to their understanding of the fatherhood of God if we are going to appreciate what Yeshua really taught.  What we discover is the Jewish idea that God is the Father of all Mankind.  That might not seem too startling to those who have embraced the universalism of Christian thinking, but it certainly shifts the usual Christian view of Judaism.  Far too often Christians believe that Judaism is a religion of exclusion, drawing hard and fast distinctions between Jews and Gentiles.  Far too often, Christians characterize Judaism as a religion of rule-oriented separation.  What we have failed to see is the truth in God’s proclamation to Abraham, “through you all the nations of the earth will be blessed.”

Yeshua called Israel back to its true purpose – to reach out to the nations.  Abraham understood that message and is known for his hospitality toward others and his intercession for others.  To be grafted into Israel is to be grafted into God’s plan to extend grace to all through some.  The first words of our Lord’s prayer suggest that community is central to all thinking about God.  We must put aside the Greek proclivity toward individual spirituality and look toward our Father, the person we find together.

Topical Index:  Our Father, Avinu Malkenu, Matthew 6:9, community

[1] Gordon and Johnson, A Prayer To Our Father, 2009

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Community Affairs

Friday, December 04th, 2009 | Author:

Therefore, holy brethren, partakers of a heavenly calling, consider Jesus, the Apostle and High Priest of our confession. Hebrews 3:1

Partakers – What’s the difference between “partaker” and “partner?”  The answer is crucial for understanding this verse.  You see, generally we think of partakers as those who take a part for themselves.  When I partake of the Lord’s Supper, I take a small piece of bread and a tiny glass of wine for my benefit.  But that’s not what this Greek word really means.  It is metochoi, a noun derived from the verb metecho (literally, to have with).  The emphasis of this noun is not taking a little piece of the pie.  The emphasis is about being a partner in association with others.  In other words, it not about what I get.  It’s about who I am with.

The author of Hebrews draws two associations from this partnership.  The first is with our other holy brethren.  We are together with them in this heavenly calling.  Recently someone asked me, “If YHWH is the God of Israel, then how do we as Gentiles have a relationship with Him?  We aren’t Jews.”  The answer is here, in metochoi.  We are partners in this grand scheme.  We aren’t Jews, but we are not excluded.  The Gentiles are invited to enter into the house of Israel, to be grafted into the commonwealth of Israel so that “your people will be my people and your God will be my God.”   This is the first association relationship.  Israel is Israel by election.  By adoption, we too are Israel.  Praise His Name!

The second association is even more important.  We are metochoi with Yeshua HaMashiach.  He is not only our Apostle (the one sent to bring news) and High Priest (the one designated to make intercession for us), He is also a partner with us.  In fact, it is on the basis of this partnership that we are grafted in, adopted and accepted.  Yes, consider Yeshua!  The only door, the only shepherd, the only bread of life, through whom all things were made and without whom nothing with eternal consequence can be done.  He is brother, friend, master, benefactor, lord, companion and partner.  We are holy brethren because of Him and we are called on His behalf.

Consider Yeshua!  What was His view of metochos?  How much of himself did he commit to others?  Are you a partaker or a partner?  Are you dipping your hand into God’s kingdom hoping to extract a bit of bread and a taste of wine for your needs?  Or are you immersed in partnership with holy brethren, filled to the brim with life together?  Are you hanging around the door, trying to get a glimpse of the party inside?  Or are you right in the thick of things, reveling in the joy of being together, sharing sorrows and victories with those chosen by God and those chosen to be adopted by God?  A partaker is an arm’s length believer.  A partner is a full-body follower.

Topical Index:  partaker, partner, metochoi, community, Hebrews 3:1

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David and Eve

Tuesday, October 27th, 2009 | Author:

He lies in wait secretly, like a lion in his den; he lies in ambush to catch the poor, drawing him into his net; Psalm 10:9

Lies In Wait – The NASB does us no favors by translating this Hebrew verb “lurks.” “He lurks in a hiding place” certainly does not convey the connection to the Garden story. David points out that the wicked are children of the serpent, crafty and cunning, waiting for the right moment to spring a trap on the “poor.” Of course, it helps to know exactly what kind of “poor” David intends. The word is aniy meaning those who are suffering in a state of poverty usually as a result of oppression. They are the ones who cry out to God for mercy and God has commanded His children to show them kindness. The wicked, on the other hand, extort, abuse and take advantage of the aniy.

The Hebrew verb, ‘arab, is used twice in this verse. That’s common in Hebrew poetry. The verb means “to lie in wait” and “to ambush.” David employs both meanings as he describes the wicked.

Recall the Hebrew consonant construction A-R-B in Genesis 3:16. We noticed that the verse describing the results of the Fall for Havvah can be read with this verb as a participial nominative (“the lying-in-wait”). Is there a more apt description than the character and motivation of the serpent to capture the essence of the wicked? Perhaps David reflected on that Genesis account as he thought about the wicked. Perhaps he realized that the serpent’s children are still among us, carrying out their deceptive plans to topple the afflicted. Certainly we could have inserted this verse from the Psalms in the Genesis story and not have been out of character at all. It seems all the more appropriate when we consider the imagery of Cain’s sin. “It lies at the door,” says the Lord. There is a beast here, waiting for its chance to attack you.

I’m not one who cowers under the fear of the devil’s wiles. In fact, I rarely even think about his constant efforts to undermine God’s purposes. I don’t watch exorcist movies and I don’t see the hand of his minions around every bush. I know he is a very present reality, but I also know that I serve a very real God who protects me as His own. That’s just a long way of saying that the devil doesn’t scare me. However, I would be foolish indeed if I didn’t acknowledge his power in this realm and his desire to create chaos wherever the opportunity arises. He’s real, all right. He just isn’t the least bit equal with the Holy One of Israel.

Nevertheless, this verse and the stories in Genesis provide us with an important insight. The wicked are in league with this dark prince of the air. Whether they know it or not, they serve him. That means they oppose YHWH. You and I will often find ourselves at the edge of the pit, encouraged by the wicked to take just one step forward. We will often discover “friends” who really lie-in-wait. There’s a very good reason the Lord establishes a community for His people. We need protection and one of the best places to find it is with each other. One man may be deceived, but it is much more difficult to deceive an entire army. Perhaps today is the right day to assess your strength in numbers. Who stands side-by-side with you against those who lie-in-wait? Thank the Lord for them. Offer a prayer for them. They are armor against the lion, aren’t they?

Topical Index: lies-in-wait, ‘arab, Psalm 10:9, Genesis 3:16, community, wicked

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Bi-Polar Communities

Thursday, August 06th, 2009 | Author:

I’ve noticed a few things over the last months.  Our community seems to have two wonderful strains going at the same time.  We have a group of serious biblical exegetes – those who are willing to turn over all the stones to find the truth.  This group follows the theological paths that I only hint at, and reading along with them usually uncovers a lot of insights.  It’s a pleasure to be among people who are not afraid to seek and who are willing to learn from each other.

At the same time, we have another strain that focuses on the personal, practical, compassionate elements of peace with God.  These people write about their victories and struggles.  They comfort one another.  They offer help.  They pray for each other.  I am blessed each time I read about their endeavors.  I am sure you are too.

Now, here’s the best part.  Often the two groups are the same people.  There is room for all under His banner and one approach feeds the other.  Good theological discussion should lead to compassionate acts.  Compassionate acts should be based on solid theology.

It has been nearly 40 years since I experienced this kind of community – a long time ago in Switzerland with Francis Schaeffer.  I am glad to see it come back.  Thank you.

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CONNEX-ions Working

Monday, August 03rd, 2009 | Author:

I just got this from David.  It’s so cool to see this happening!!!

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Thought you might like to know that the Southwest Ohio zip codes are going to be getting together for lunch at Wendy’s here locally on Friday next to get acquainted and see if the Lord takes us further as we “connect” – Keith Killen, Tim Spoleti, David Salyer and Robert Cannata.  My wife Faith is envious so I am going to have to figure out a way – if the Lord leads this way – to get her involved in these connections as well.

David Salyer

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