Category: Mount Sinai

Who created the Oral Law, and is it God's Word?

4/27/2022

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In this article, we will reveal what’s wrong in the Rabbis’ claim that, allegedly, the written law of Moses cannot be understood without the rabbinical tradition clarifying it in the Oral Law. SO DO WE REALLY DEPEND ON THE RABBINICAL TRADITION, “THE ORAL LAW”, IN ORDER TO UNDERSTAND THE WRITTEN LAW? This is what the rabbis want us to believe. In that way, we stay dependent on them. This dependency brings them power which also enables them to extort people and make a lot of money. But in the Bible God tells the people of Israel the exact opposite.

From the beginning, God made it clear to Israel that his commandments are not complicated, so that in order to understand them we would not depend on a rabbi to explain them to us. “For this commandment that I command you today is not too hard for you, neither is it far off. It is not in heaven that you should say, ‘Who will ascend to heaven for us and bring it to us, that we may hear it and do it?’ Neither is it beyond the sea, that you should say, ‘Who will go over the sea for us and bring it to us, that we may hear it and do it?’ But the word is very near you. It is in your mouth and in your heart, so that you can do it.” (Deuteronomy 30:11-14) Therefore, according to the rules of biblical interpretation the biblical commandments are based on the most simple reading of the text. It is the context of the verses in the Bible itself that clarifies what the original author meant. There is nothing wrong with asking for help if we don’t understand something. But we should not be dependent on one person who allegedly is the only one with the authority to interpret. That’s what the rabbis want us to think. Therefore, the rabbis frequently make use of a logical fallacy that is an appeal to ignorance, an argument from ignorance. A logical mistake in which one tries to get to a conclusion out of lack of knowledge or proof.

For example, let’s say I don’t understand a commandment like, what is an “Orla” (foreskin) and how do I need to cut it? Or, I don’t know what a “Succah” (booth) is, and what color it should be, what angle, or how to build it. Therefore, there has to exist an Oral Law that explains and interprets what I don’t know. See what Rabbi Yossi Mizrachi says: “Listen up, there is a simple point to make here, the day you have an answer to it we’ll continue the discussion. There are 613 written commandments and none of them contains an explanation on how to implement them. Nothing.” This typical example was taken from a lecture of one of the most famous rabbis today, Rabbi Yossi Mizrahi, given in January 2017 in Ramat Gan. In this lecture a 17 year old boy challenged Rabbi Mizrahi to prove the existence of an Oral Law, after telling the rabbi that he watched our video, “The Myth of the Oral Law”, a video that proves that the Oral Law was not given to Moses by God at Mount Sinai.

THE RABBIS DON’T AGREE ABOUT THE MEANING OF BIBLICAL WORDS First of all, it’s important to remember that today, thousands of years after the giving of the Law, it is very likely that we don’t understand every word. Or that we understand something else than the original meaning. But we need to remember that the biblical Hebrew that the people of Israel used is similar but not identical to the Modern Hebrew we speak today. Because there are words, terms, expressions or commandments that we don’t understand it does not mean that the people living at that time did not understand either. For example, in Ezekiel 1 we find the word “Khashmal”. Obviously, the meaning of “Khashmal” at the time of Ezekiel and in the context of the text is not identical to its modern meaning, “electricity”. The word “Khashmal” is a perfect example showing how the sages contradict one another. And therefore, their words cannot be “the Oral Law” passed on by Moses. The rabbis do not agree with one another concerning the meaning of “Khashmal”. Rashi says, that “Khashmal” is the name of an angel. Rabbi Bahya Ben Asher, however, claims that it refers to animals. In Parshanut Metzudat David it is claimed to refer to flames. Then again Abarbanel states that it means “prophecy”. Malbim, saying that “Kashmal” is God’s presence claims furthermore that it is forbidden to accept Abarbanel’s interpretation.

He says: “‘Khashmal’ – God forbid that we accept Abarbanel’s opinion.”

Pretty confused, this “Oral Law”.

Now … we want to go over each claim from Yossi Mizrahi’s lecture and take it apart.

Let’s start. THE EXAMPLE OF CIRCUMCISION “What’s an ‘Orla’? How would you know what a ‘Orla’ is? How did Moses know where to cut? It’s not written how to circumcise. How come they all knew where to cut?” (Rabbi Yossi Mizrahi) Seems like Mizrahi forgot that the command of the circumcision was given to Abraham hundreds of years before the Sinai covenant, which supposedly was when the Oral Law was given together with the written Law. So did Abraham have a rabbi who traveled back in time in order to explain to him how to circumcise?

According to Prof. Nisan Rubin and Prof. Binyamin Mazar the circumcision of the male is not only a Jewish phenomenon. It was a known tradition among the majority of peoples. In fact, in ancient times it was common also in the area of Egypt, Assyria and around the Mediterranean about 3000 years BC. THE EXAMPLE OF TFILIN “Tfilin”, (arm wrapping) continues Rabbi Mizrachi. “How come? How come they all put on black Tfilin all over the world?” And how come that already for thousands of years, people in Asia make Sushi with green algae? Maybe the Japanese also received an Oral Law with Sushi rules? When a certain tradition exists for thousands of years it does not mean that God ordered it. Actually, the word “Tfilin” is not mentioned in the Bible at all. Rather, the sages took the word “Totaphot” later on and claimed it referred to Tfilin. However, whoever compares the commandment of the “Totaphot”, in Deut. 6:8, with the identical commandment given earlier in Exodus 13:9 will see that the meaning of “Totaphot” is actually “as a memory”. The commandment “as Totaphot between your eyes” does not command us to put a box on our forehead. Rather, it is a commandment to always remember God in your thoughts. WHAT IS A MEZUZAH, AND WHO THOUGHT OF IT? Rabbi Mizrachi, convinced that mezuzot were an invention of the Oral Law declared, “The written Law does not tell us what to write in the Mezuzah. Who came up with this?” But when it comes to the word Mezuzah, just like the Tfilin, it’s again about a verse taken out of its context. The general concept is from Deuteronomy 6:9, but see what is written in Judges 16, verse 3: “…and (he) took hold of the doors [mezuzot] of the gate of the city and the two posts, and pulled them up, bar and all, and put them on his shoulders and carried them to the top of the hill that is in front of Hebron.” (Judges 16:3) Judging by this verse, would we infer that the inhabitants of Gaza, the Philistines, also kept the commandment of the Mezuzah? Of course not! The meaning of the word “Mezuzah” becomes obvious in the context: the posts surrounding a door. Samson grabbed them when he pulled up the door of the city gate. Hence, the Mezuzah is but another term whose meaning the rabbis have changed, developed into something else, and taken out of context. THE EXAMPLE OF SUKKOT (FEAST OF TABERNACLES) “What is a ‘fruit of splendid trees’?” Asks Mizrachi. “It’s written that we need 4 of them, 4 kinds.” Mizrahi doesn’t understand how to discern the meaning of “4 kinds”, and in general, how to understand anything connected to Succot, without the explanation provided by the Oral Law. First of all, in Deuteronomy 4 and 13 God warns us not to add anything to the commands written in the Torah. “You shall not add to the word that I command you.” (Deuteronomy 4:2) Therefore, even if we don’t fully understand the commandments regarding Succot and it doesn’t say exactly how to build the booth we still do not have the authority to add to these commandments traditions, rules and regulations that we can’t find anywhere in the Bible.

But that’s exactly what the Sages did. And as if that wasn’t enough they even did that in God’s name. And therefore, they need to be called to account for using God’s name in vain. Why didn’t God give clear and detailed guidelines in the Torah for every little thing? For example, how the booths need to be set up, how big, at which angle, color, and so on. Or which kind of splendid trees? Most likely for the same reason why God did not give all the flowers in the world the same shape and color. He does not want everything to be done the same way and look identical. Look around at God’s creation. The colors, shapes and smells show such an amazing variety. God is creative. And he made creative human beings and gave them freedom to create with creativity. So they could express their creativity.

Also in this commandment and others. If he did not let us know in which size or form, angle or direction the booth has to be set up than apparently that’s not what’s important to God. Rather, he left it up to us, to our imagination and creativity. Apparently, he did not want us to be fixed on a certain form, model or structure. Rather, he allowed us to express our creativity and individuality.
All that was important to God is that we’d remember that he brought us out of Egypt.

Imagine for a second how boring that would be: A city in which everyone wears the exact same thing. All the men wearing black suits, black pants and black hats. And all the women in black dresses and wearing black head coverings. Wait a minute. That’s Bnei Brak in Israel. Oh well, never mind. THE EXAMPLE OF SHABBAT “It’s not written in the Bible how to consecrate the Sabbath. It’s not written in the Bible what ‘work’ is.” “You shall kindle no fire in all your dwelling places on the Sabbath day.” (Exodus 35:3) Pay attention to this, an action was prohibited namely to light a fire. The fire is not the problem but the action of lighting it. Why? The context tells us. One verse earlier it is written: “Six days work shall be done, but on the seventh day you shall have a Sabbath of solemn rest, holy to the Lord. Whoever does any work on it shall be put to death.” (Exodus 35:2) Did you notice that the word “work” was mentioned twice? Not accidentally. In Egypt, the people of Israel worked non-stop. Now, they are commanded not to work, but to rest one day per week. A day consecrated to God, the family and rest. The lighting of a fire was considered work. Why? Not because God has a problem with fire, but because the lighting of a fire was physically tiring, never ending. Unlike today in biblical times to light a fire involved going to the woods, cutting down trees, bringing the wood back to the camp, cutting it into smaller pieces, building a stack of wood and then trying to set the whole stack on fire. We’re talking about hours of hard physical work that should not be done on a Sabbath. Why? Because you should rest on the Sabbath, relax, spend time with your family and deeply consider God. It’s a rest for the body and the soul.

All the rules that the “Oral Law” added, for example not to break a yogurt cup on the Sabbath, not to rip toilet paper, not to dry off, not to look into the mirror, and other ridiculous, rabbinical rules completely miss God’s purpose and the actual goal. Mizrahi claims: “Build it the way I showed you on the mountain, the way I showed you on the mountain – in general I showed you how to build the tabernacle. God showed things to Moses that were not written in the Torah. This is evidence for the Oral Law. It’s written in past tense, when I showed you – when I showed you then.” According to Rabbi Mizrahi the wording “when I showed you” implies an oral transmission. Without noticing Mizrahi chose to use, out of all chapters, one that proves the exact opposite of his claim. Since Moses did write in meticulous detail and in numerous chapters ALL the commandments connected to the tabernacle. See Exodus Chapters 25 to 30, chapters 35 to 40, and you will find that Mizrahi’s claim backfired on him, since Moses actually does clarify, in writing, the way the tabernacle has to be built in all its details. “What would the sages gain from coming up with thousands of rules?” Glad you asked!

Let’s take for example Succot, feast of booths. Or for the sake of argument, all the other customs. In simple words, their gain is power, control and money. The Rabbis are the only authority and have the right to determine for the people of Israel what a kosher Succah (booth) is and what the four species are. What would the Etrog sellers do without their customers being tied down to the rules of the Rabbis? So it turns out that Religion is a lucrative business. The rabbinical tradition preserves and encourages this business, typical for other religions too, that gets validation from one source only. It functions like a monopoly or a cartel. For example, according to the website “Kipa” the market of the “four species” alone has a turnover of tens of millions in one single week, once a year. Now imagine how many starving people could be fed with the billions of turnover in Yeshivas and and the kosher market, money coming from all of us. In a way it seems we could have already ended poverty in Israel.

So did you understand what’s the agenda of the “Sages” behind the creation of thousands of rules? It gives them power and control over the people. It makes us dependent on them alone and this brings in lots and lots and lots of money.

TO SUM IT UP: We proved that we do not need the rabbinical tradition to explain the Bible to us, rather, this is about how the Rabbis can gain exclusive control over our lives. And this, obviously, expresses itself in money – lots of it. Lastly, we want to challenge Rabbi Yossi Mizrahi and the Rabbis in general with this question:

If according to your logic the written law cannot be understood without the rabbinical tradition explaining it to us, how then did Adam and Eve understand the meaning of the commandment “Be fruitful and multiply, and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.” (Genesis 1:28) Or … the commandment not to eat from the tree of knowledge. “…for in the day that you eat of it you shall surely die.” (Genesis 2:17) Could Adam and Eve check in the Oral Law? Impossible, since according to the Sages the Oral Law was given together with the Torah at Mount Sinai thousands of years after the expulsion out of the Garden of Eden. Maybe Adam and Eve traveled into the future, studied at a rabbinical Yeshiva and traveled back to the past.

In another video, we give further reasons why we do not believe that there is an Oral Law given by God at Mount Sinai.

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God had a BIG purpose for MOSES

3/12/2022

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God asked Moses to lead his people out of slavery in Egypt to the Promised Land. Moses was at first reluctant, thinking that the Israelites would not believe he had heard the word of God. God then gave Moses special powers and inspired by this, Moses returned to Egypt and demanded freedom for his people.

God had big plans and a big purpose for Moses- But WHY was Moses sent to the wilderness? What is the SYMBOLISM of this narrative?

The Purpose of the Wilderness in the Lives of God’s People:

If you are at a wilderness place in your life, you may find it to be more puzzle than purpose. You might be overwhelmed and confused. You might find yourself questioning God’s wisdom—or maybe even your own.

I want you to think for a moment about being in the center of God’s will. What does that mean?  What would it look like?  Would it be a time of happiness and fulfillment? Is there ever a time that the center of God’s will might be a place of discouragement and difficulty? What about the children of Israel? God called Moses to bring them out of Egypt and into the center of His will.  The center of His will for them would eventually be Canaan, but for a time, the center of God’s will was a great and terrible wilderness.

Has God’s will for you included a period of time in the wilderness? Time in the wilderness means facing wilderness struggles, and wilderness hardships, and wilderness questions.  It can be a place of problems, and at the same time, a place of purpose.  The wilderness is a puzzle from our perspective, but from God’s perspective, it is His perfect plan for our lives.

We have said enough about wilderness questions. What can we know for sure about the purpose of the wilderness in the lives of God’s people?

The Wilderness is a Place of Separation
God carried them into the wilderness so that they could be apart from the influences of Egypt.  The uncertainties of the wilderness create a need for God and a dependence upon God.  God lets you do without, so you can come to know Him as your provider. God lets you be lonely, so that you can come to know Him as your friend.  God lets you be frightened and worried, so that you can come to know Him as your peace. God lets you be weak, so that you can know His strength.

In the wilderness, God reveals Himself.  In the darkness of the wilderness, He is your light.  In the confusing maze of the wilderness, you learn to let Him be your guide. In the wilderness, He separates you from the influences of the world, as well as the things and people that you have learned to depend on, so that you will learn to depend on Him. God will be faithful to you in whatever wilderness you are facing, just as He was to the people He led out of Egypt.

The Wilderness is a Place of Preparation.
Looking back on those years in the wilderness, this is what God said to His people as they came to the Promised Land.  5“I have led you forty years in the wilderness; your clothes have not worn out on you, and your sandal has not worn out on your foot. 6“You have not eaten bread, nor have you drunk wine or strong drink, in order that you might know that I am the LORD your God.  Deuteronomy 29:5-6

What has been your God appointed wilderness?  Are you there right now?  What do you suppose God is trying to teach you? Are you learning the lessons that God wants you to learn?

When God takes you to the wilderness, He withholds that which you have come to depend on other than Him.  Maybe you came to depend on your job to provide.  God removes the job for a time, so that you will learn to depend on Him.  Maybe you came to depend on your own strength or stamina.  Then God brings weakness into your life, so that you will learn that your strength is in Him.  You see it as deprivation.  God sees it as preparation.
“You shall remember all the way which the LORD your God has led you in the wilderness these forty years, that He might humble you, testing you, to know what was in your heart, whether you would keep His commandments or not. 3“He humbled you and let you be hungry, and fed you with manna which you did not know, nor did your fathers know, that He might make you understand that man does not live by bread alone, but man lives by everything that proceeds out of the mouth of the LORD. 4“Your clothing did not wear out on you, nor did your foot swell these forty years. 5“Thus you are to know in your heart that the LORD your God was disciplining you just as a man disciplines his son. 6“Therefore, you shall keep the commandments of the LORD your God, to walk in His ways and to fear Him.  Deuteronomy 8:2-6

The Wilderness is a Place of Revelation.
In the third month after the sons of Israel had gone out of the land of Egypt, on that very day they came into the wilderness of Sinai. When they set out from Rephidim, they came to the wilderness of Sinai and camped in the wilderness; and there Israel camped in front of the mountain. Moses went up to God, and the LORD called to him from the mountain, saying, “Thus you shall say to the house of Jacob and tell the sons of Israel: You yourselves have seen what I did to the Egyptians, and howI bore you on eagles’ wings, and brought you to Myself. ‘Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine; and you shall be to Me a kingdom of priests and a holy nation.  Exodus 19:2-6

When the center of God’s will is the wilderness, what is God’s purpose? Did you see why God brought them to the wilderness? He brought them into the wilderness to bring them to Himself.Why do you suppose that God brings you to Himself?

I read again today about Jesus calling the disciples.  He called unto Him the twelve.  And why did He call them?  Did He call them to Him to give them an assignment? Yes?  But the preparation for that assignment came out of being with Him.  He called the twelve to Himself, that they might be with Him and that He might send them forth to preach. Mark 3:14
Part of the preparation for what God wants you to do will grow out of the revelation of Himself that He gives you.  For most of us, the only place we can be readied to receive that revelation is in some wilderness, where God separates us from what we have learned to lean on, in order that He can show us that we need to lean on Him alone.

Where are you right now? Do you find yourself in the midst of some God-Appointed wilderness struggling to know God’s will and God’s way?  Do you feel alone there?  Do you feel abandoned there?  I know how you feel.  I have been to the wilderness.  I have lived in the wilderness.  I felt alone. I felt discouraged.  But I came to understand that the wilderness was the place of God’s presence.

If you are in the wilderness, you might be angry at God.  You may have considered abandoning God.  In your discouragement, the wilderness can even become a place of sin.  Where is God then?  How will God respond to you when you have proved to yourself that you are not worthy of His love.
Sometimes God takes us to the wilderness not only to show us Himself—but to show us ourselves.  The truth about who we are and how we trust God surfaces in the wilderness.  There, we are proved to be worse sinners than we knew ourselves to be.  How does God respond then?

Consider this passage from Nehemiah. “You came down on Mount Sinai; you spoke to them from heaven. You gave them regulations and laws that are just and right, and decrees and commands that are good.  You made known to them your holy Sabbath and gave them commands, decrees and laws through your servant Moses.  In their hunger you gave them bread from heaven and in their thirst you brought them water from the rock; you told them to go in and take possession of the land you had sworn with uplifted hand to give them. “But they, our ancestors, became arrogant and stiff-necked, and they did not obey your commands. They refused to listen and failed to remember the miracles you performed among them. They became stiff-necked and in their rebellion appointed a leader in order to return to their slavery. But you are a forgiving God, gracious and compassionate, slow to anger and abounding in love. Therefore you did not desert them,  even when they cast for themselves an image of a calf and said, ‘This is your god, who brought you up out of Egypt,’ or when they committed awful blasphemies. “Because of your great compassion you did not abandon them in the wilderness. By day the pillar of cloud did not fail to guide them on their path, nor the pillar of fire by night to shine on the way they were to take.  You gave your good Spirit to instruct them. You did not withhold your manna from their mouths, and you gave them water for their thirst.  For forty years you sustained them in the wilderness; they lacked nothing, their clothes did not wear out nor did their feet become swollen. Nehemiah 9:13-21

The first few chapters of Exodus are a build up where we see Moses prepared for an impossible task: liberating the Hebrew slaves after 400 years in Egypt. He, of course, does not feel prepared at all. How could he? How could anyone? But he was. On the one hand, he was a fugitive on the run, encumbered with an embarrassing stutter. On the other, he had grown up in the royal palace. It’s true that the king he’d grown up with had died and another was in his stead (Ex 2:23), so a personal connection with the hard-hearted Pharaoh may not have been there, but still Moses, by God’s design, was part and parcel of Egyptian high society. He knew the lingo and the etiquette of Egyptian nobility and his way around the royal household. Like Esther, Moses was secretly Jewish, yet ended up providentially living in the palace of the king, for such a time as this.

Moses was sent by God on one heck of a mission. His job—at least the first part of it—was to demand the immediate release of about a million Israelites from cruel bondage. To insist that Pharaoh should allow the Hebrew slaves, his free workforce, to just leave.

It seems like Moses didn’t feel like he had that authority though. With his brother Aaron at his side for emotional support, Moses ventured back to the place he grew up to face the tyrannical ruler, Pharaoh, no doubt with some trepidation:

Afterward Moses and Aaron went and said to Pharaoh, “Thus says the Lord, the God of Israel, ‘Let my people go, that they may hold a feast to me in the wilderness.’” (Exodus 5:1)

But that wasn’t quite the message God had told him to say, was it? Moses and Aaron appear to be asking for a temporary excursion for the Hebrew slaves. A short trip, a picnic in the Egyptian outback. God was demanding total release.

“Come,” said God to Moses. “I will send you to Pharaoh that you may bring my people, the children of Israel, out of Egypt.”
But Moses said to God, “Who am I that I should go to Pharaoh and bring the children of Israel out of Egypt?”

He said, “But I will be with you, and this shall be the sign for you, that I have sent you: when you have brought the people out of Egypt, you shall serve God on this mountain.”
(Exodus 3:10-12)

God’s plan was to bring them completely out of Egypt in a very real and permanent manner—there would be no going back. And that they would meet Him over at Mount Sinai in the land of Midian, where He’d appeared in the burning bush. There He would establish His covenant with the whole house of Israel and make them a holy people with a holy calling. Then He would lead them on to the Promised Land. But Moses tries to soften the blow and paints it as a one-off religious event out in the desert. It was no such thing. It was a categorical extraction. An exodus.

Fortunately, God was prepared for this, and knowing that it wouldn’t matter how nicely they asked Pharaoh would never agree, had a few tricks up His sleeve. With each plague, or blow, as it is in Hebrew, God’s demand intensified: “Let my people go!” which in Hebrew means, "Send the people of Israel into their Destiny."

This throws interesting light on what was actually happening in the Exodus. God was killing multiple birds with one stone. He had waited for the sin of the Amorites to reach its full measure (Genesis 15:16) before executing justice on them and giving the land to the tribes of Israel. He rescued His covenant people from their living hell, and thew the Egyptians into the sea just as they had thrown countless Hebrew babies into the Nile. He was fulfilling His promises to the patriarchs to bring their descendants back to the Land of Promise, and establishing a faith community that would carry His word and His light to the whole world.

They were not just being taken out of Egypt, they were being SENT out, with a mission: to be a light to the Gentiles.

God often does both-and rather than either-or. He operates on multiple levels all the time. We often have no idea how many facets there are to God’s actions and decisions, and can foolishly interpret them to be all about us… our own life, family, community or nation. But God has a very wide-angle lens. His ways are perfect and nothing is ever wasted in His economy. God brought deliverance and blessing to the descendants of Abraham, Isaac and Jacob in fulfillment of His promises to them. They would receive their inheritance from His hand, along with blessings of spiritual nourishment, revelation, and life, which they were to pass on to all the nations of the world.

The command to “Let my people go” forced Pharaoh to send Israel out of slavery and into their global calling, into their destiny.

In a similar manner, we have been delivered from slavery and death by the blood of the sacrificial lamb, and brought through the waters of baptism. But God’s rescue mission wasn’t so we could sit around and eat cake—we are also sent into the world with a calling and a destiny! Whenever we thank God for His amazing salvation, His perfect plans, and the future He has prepared for us, let’s ask Him again: What is my part in Your plans and purposes? What are You sending me to do?

Then I heard the voice of the Lord saying, “Whom shall I send? And who will go for us?”And I said, “Here am I. Send me!”
(Isaiah 6:8)

Why do you suppose God takes you into the wilderness to show you yourself so that you can see what a sinner you are? God takes you to the wilderness and shows you what a sinner you are so that He can show you what a Savior He is! In spite of the rebellion of His people, He remained faithful.  He still gave them water for their thirst.  He still gave them their daily bread.  He still guided them on their journey.  He never left them.
God will be faithful to you in whatever wilderness you are facing, just as He was to the people He led out of Egypt. “In the wilderness … you saw how the LORD God carried you, just as a man carries his son, in all the way which you have walked until you came to this place. Deuteronomy 1:31
Do you suppose God might also be carrying you? I am sure you have asked God some of the same questions that I ask from time to time.  “God, am I a castaway?  Can you still use me?”  “Do you still want me?  Do you still love me?”

"The very words I write were born in one of those moments in my life. I will never forget the day I was in my office working on this message. I was preparing it for me, because I keenly felt everything I have shared with you. I had allowed a deadline to pass that seemed to me to be critical to my future. I let it pass because I had no word from God. God was silent. As a result of His silence, I saw my future slip away. My despair grew deeper by the day. It reached a zenith on a Wednesday in December of 2006. I was preparing this message for my church, but I was really describing what was going on in my own life. God must have been watching as I paced around in my office that day. I was a desperately discouraged man. As I typed away at this message on my computer, the phone rang. Within an hour of that phone call, all my questions were answered. My future seemed to be restored. I had been called by God to the assignment I thought I had missed.' When that day started, I was convinced I missed God completely.  I was lost in the wilderness.  I felt abandoned and forgotten, and I felt I deserved to be.  But that day, I met God in the wilderness, and it altered the direction of my life.  Six months later, I shared the same message with my church on a Sunday night. The next day, I would be stepping through the door God had opened. This is what I said in closing: “Tomorrow I set foot on the road that God called me to travel. It may not lead out of the wilderness—but I am convinced that it will lead me to Him.” That is, after all, the purpose of the wilderness in the lives of God’s people. He brings us into some great and terrible wilderness, so that He might bring us to Himself." (-Story by Eddie Eshtaigi)

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The Law and Prophets;

3/2/2022

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When Jesus gave the second commandment, he said it was like unto the first, he said: “On these two commandments hang all the law and the prophets” (Matt. 22:40). He made them very important—so important that all other laws and commandments rest upon them. Jesus took Peter, James and John up a high mountain. He was transfigured – his face shone like the sun and his clothes became dazzling white. Moses and Elijah appeared with Jesus. A bright cloud enveloped them and a voice said, “This is my Son, whom I love; with him I am well pleased. Listen to him.” Moses and Elijah are two key figures from the OT. Moses led God’s people, the Israelites, out of slavery in Egypt. He then met with God on Mount Sinai and gave them God’s laws. Moses’ face was radiant after such close contact with God. Elijah was a prophet, one of God’s #messengers. He also went to Mount Sinai, where God revealed himself in a gentle whisper. Their roles can be summarised as follows: (MOSES=THE LAW… ELIJAH=THE PROPHETS) God’s presence is often shown by cloud or fire. Mountaintops were often the location for appearances from God. This cloud or fire was ‘shekinah’ in Hebrew. Matt16:13-20, Peter has shown -understanding- of #Jesus’ #identity, that he is the #Christ(Messiah). This experience is to help deepen this *understanding. Only Jesus’ three closest followers are chosen to witness it. Jesus wants them to understand that his role of Messiah will involve suffering and death, but will not be the final outcome of his mission. Jesus will return in this physical form after completing his earthly spirit lead task. Matthew’s readers would easily pick up on the OT references. It takes place six days after Peter’s declaration of faith, linking Moses who spent six days in preparation before approaching God in a cloud on Mt. Sinai. Mountain + cloud symbolizes presence of God. Moses and Elijah appear and stand beside Jesus- #symbolizing Jesus is their successor and has #fulfilled both. He is now bringing a new covenant from #God for #all people.X

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The covenants;

2/16/2022

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The covenant concept is central of Scripture, establishing and defining God’s relationship with mankind in every *age of *history. The OT was established between God and the people of Israel after Freeing them from Egyptian slavery. Moses, leading them from captivity- served as mediator of this contract at Mount Sinai: (“Moses took the blood from the basins- splattered it over the people, declaring, “this blood confirms the covenant the Lord has made with you in giving you these instructions.(Exodus 24:8, NLT)” God promised Israel would be his chosen people, and he would be their God: (“I will claim you as my own people, and I will be your God. Then you will know that I am the Lord your God who has freed you from your oppression in Egypt(Exodus 6:7,)” God issued the Ten Commandments and laws in Leviticus to be obeyed- If they complied, he pledged prosperity and protection in the Promised Land). To address sins, God set up a system of “animal blood sacrifices.” That system lasted hundreds of years, but it was only temporary. Out of love, God sent his only Son, Jesus, into the world; This new covenant would resolve -the #fall- once and *for *all (Isaiah). For 3 years, Jesus taught throughout Israel about the kingdom of God and his -upcoming role- as #Messiah. To support his claim as Son of God, he performed many miracles, even raising people from the dead. By dying on the cross, Christ became #Lamb of God, the #ultimate #perfect #sacrifice, whose blood has the -power- to #redeem us #forever. Jesus freely #intercedes for us before God- We now -encounter God- ourselves; no longer needing a human to speak for us. Israel struggles to find closeness with God, but the gospel illustrates the covenant now through the power of Christ’s divine blood- sacrificial love- in -manifested- spirit through his *word. While God's grace frequently broke through in the OT, its #presence manifests in #spirit through the resurrected #living christ- The free gift of redemption in Christ is available to all who choose to #receive it. Israels restoration is in the-unity with christ #messiah- in the promise land- eternal #dwelling place.

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COVENANTS: GOD’S BUILDING BLOCKS OF REDEMPTION

12/28/2021

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By looking at the covenants of the Bible we see God has a plan of redemption that works in time and space, history and geography. And it is not finished!

A typical believer might think it goes like this:
God chose Abraham and his descendents, there was the people of Israel, the land of Israel, the law, the prophets and poets which summarises the Old Testament, all culminating in Jesus – the cross, resurrection, ascension, the coming of the Holy Spirit and the birth of the Church. Now it is the role of the Church to evangelise and become more like Jesus in this darkening world. Then Jesus will come back.

Prevalent as it may be, the outline above is incomplete. It misses the vital component of the continuing place of the Jewish people in God’s redemptive strategy, their ongoing connection with the Land of Promise and the dynamic synergy with the nations. The key to addressing this issue lies in our understanding of the Biblical Covenants.

This view typically sees the Bible as a story of two covenants – the old covenant given to the people of Israel at Mount Sinai, and the other which replaced it; the New Covenant in the blood of Jesus.
But the problem is that there are actually five major covenants in the Bible, not just two.

EACH COVENANT IS A BUILDING BLOCK
covenants are the building blocks of God’s purposes, and each one has a part to play in the unfolding of God’s redemptive plan. Understanding the framework that God chose to hang this story upon is critical to understanding God and his story. The framework he has chosen is Israel – four out of the five covenants are with the people of Israel, and the fifth was given within the people and land of Israel too. What many do not realise is that most of these covenants with Israel are still in action as God’s plan continues to unfold.
We will never understand the ongoing significance of the Jewish people and the Promised Land if we simplistically break the Bible down into two covenants.
In order to understand all these covenants it’s important to ask the following questions:

Who is the covenant with?
What is offered?
Is it conditional, or unconditional?
Temporary or permanent?
What is its purpose?

When we answer these questions about the first four main covenants with Noah, Abraham, Moses, and David, we can much better understand God’s grand purposes and the new Messianic covenant.

Only the third covenant – the Mosaic covenant made with the people of Israel at Sinai – has been fulfilled and superseded by Jesus’ first coming. Hebrews chapter 8 explains it this way, quoting the prophecy from Jeremiah 31:
But now Yeshua has obtained a more excellent ministry, insofar as He is the mediator of a better covenant which has been enacted on better promises. For if that first one had been faultless, there would not have been discourse seeking a second. For finding fault with them, He says,
“Behold, days are coming, says Adonai, when I will inaugurate 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 fathers on the day when I took them by the hand to lead them out of the land of Egypt. For they did not remain in My covenant, and I did not care for them, says Adonai. For this is the covenant that I will make with the house of Israel after those days, says Adonai. I will put My Torah into their mind, and upon their hearts I will write it. And I will be their God, and they shall be My people. And no more will they teach, each one his fellow citizen and each one his brother, saying, ‘Know Adonai,’ because all will know Me, from the least of them to the greatest. For I will be merciful toward their iniquities, and their sins I will remember no more.”

In saying “new,” He has treated the first as old; but what is being made old and aging is close to vanishing. (Hebrews 8:7-13)

WHICH IS THE “OLD” COVENANT?When the writer of Hebrews talks about the “old” covenant, is he referring to the covenant that God made to Noah (Genesis 8:20 – 9:17)? God promised he would never flood the earth again, and produced a rainbow to seal the deal. Nope. That covenant is still in place – it will last for all generations.

“I will remember My covenant that is between Me and you and every living creature of all flesh. Never again will the waters become a flood to destroy all flesh.” (Genesis 9:15)

Could it have been the covenant that God made with David (2 Samuel 7:12-16)? God promised that there would always be a descendant of the House of David on the throne, for all time. Well, we know that Jesus was from the House of David, and that He now rules and reigns at the right hand of the Father. This covenant is still standing today.

Don’t you know that Adonai, God of Israel, has given kingship over Israel to David forever—to him and his sons by a covenant of salt? (2 Chronicles 13:5)
Perhaps it was the covenant that God made with Abraham? God promised Abraham firstly that he would be the father of many, secondly that he would inherit the land of Israel, and thirdly that through him the whole world would be blessed. He made the very same three promises to Abraham’s son Isaac (Genesis 26:3-5), and then again to his grandson Jacob (Genesis 28:12-15) father of the twelve tribes of Israel, just to be sure. This covenant still stands according to Psalm 105:8-11

He remembers his covenant for ever, the word that he commanded, for a thousand generations, the covenant that he made with Abraham, his sworn promise to Isaac, which he confirmed to Jacob as a statute, to Israel as an everlasting covenant, saying, “To you I will give the land of Canaan as your portion for an inheritance.”

How about the Mosaic covenant? The covenant God made with Moses at Sinai had a specific purpose – it was to show us how far we fall short of the standards of God. According to Galatians 3:19, the Law is like a “schoolmaster” to help lead us to the Messiah by showing us our need for him, and our incapacity to live how God wants us to. It shows us how we need the law to be written on our hearts, and we need forgiveness and supernatural power to live a life that pleases him.

This law was a temporary and conditional covenant, and the New Covenant does not erase it, but fulfills it. Jesus completed the law for us, because we could not.

So which covenant has been replaced by the coming of the Messiah? Only one. The Mosaic covenant.
The coming of the New Covenant radically changed how we understand the Mosaic covenant today, but it did not change God’s promises to Noah, Abraham or David.

The crucial question now is, are God’s purposes in the Abrahamic Covenant (creating the people of Israel, placing them in the land of Israel, and making them a blessing to the whole earth) supposed to continue on for some reason?

THE ONGOING ABRAHAMIC COVENANT

when we look at the promises that God makes not only to Abraham, but that he reiterates to Isaac and also to Jacob, we can see that there is no sense in which the promise to inherit the land has a time limit. Quite the opposite. But why was it important to give them that land?

We start to see that there are things foretold in the Bible concerning places and events that have simply not happened yet, but they will come to pass – not only in a spiritual sense, but also in a real, geographical and historical sense. He used a real nation and a real land to bring us our very real Messiah in a specific location and time in history. In the same way, his purposes are continually being unfolded and fulfilled, just as he promised.

Whole areas of scripture are transformed and come alive once we recognise that the Abrahamic covenant has not been terminated by Messiah’s coming. This particularly applies to huge amounts of prophecy about God’s dealings with the Jewish people through exile for disobedience and then restoration and blessing. God means what he says.

When we see the Bible in this manner – reading it as if it really means what it says – we see familiar passages in an amazing new light. The twentieth century saw the fulfilment of several promises prophesied in scripture – the regathering of Israel, the revival of the Hebrew language, restoration of the shekel as currency, the speeding up of global travel and an explosion of knowledge to name just a few. There is much yet to come, but are we ready for it? Do we know what the prophets have said? Or did you think that the Old Testamentwas not important any longer?

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Yeshua is the 'Prophet like Moses'

7/31/2021

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There is a telling passage in Deuteronomy 18 where Moses tells us, “The Lord your God will raise up for you a prophet like me from among you, from your brothers – it is to him you shall listen”. (verse 15). And later in verse 18; “I will raise up for them a prophet like you from among their brothers . And I will put my words in his mouth, and he shall speak to them all that I command him. And whoever will not listen to my words that he shall speak in my name, I myself will require it of him.”

No prizes for guessing who that prophet might be with hindsight, but John the Baptist wasn’t a hundred percent sure so he sent some people to his cousin, Yeshua, to double check. “Are you The Prophet?” they asked. Philip felt pretty sure, and told his brother, Nathaniel, “We have found him of whom Moses in the Law and also the Prophets wrote—Jesus of Nazareth, son of Joseph.”

Let’s look at Yeshua’s qualifications – is He really the “Prophet Like Moses”? First off, He’s definitely from “among the brothers” of Israel, so that’s a good start.

The Prophet must be Jewish, and Jesus’ heritage was from the tribe of Judah. Both were shepherds – Yeshua said, “I am the good shepherd”, and Moses also tended sheep – figuratively and literally.
Both were sent to bring salvation after 400 years of apparent inactivity from God – the Israelites had been enslaved for 400 years in Egypt, and the 400 years before Yeshua came had been notably silent years from God. Both fasted for 40 days and nights – Moses while on Mount Sinai, and Yeshua in the Judean desert, when being tempted by Satan Both spent time in Egypt as children (as Yeshua had to be hidden there for a while as a baby to escape Herod) Both were born at a time when evil kings pronounced death to all Jewish baby boys in the area – Pharaoh had commanded all Hebrew baby boys to be drowned at birth, and Herod had issued a command to kill all baby boys under the age of two. Both were miraculously rescued from that threat Both were called by God to lead and save Both did miracles to testify to their God-given authority Both instituted a covenant of blood that brought salvation for many – Moses with the Passover lamb’s blood on the doorposts, Yeshua, Lamb of God, brought in the new covenant in his blood on the beams of the cross Both were given God’s public stamp of approval with an audible voice from heaven, heard by the crowd – Moses at Sinai, and Yeshua at his baptism Both gave up great riches to lead a humble life of service and poverty – Moses from the palace of the King of Egypt, Yeshua from the heights of heaven. Both were noted for their great humility (Numbers 12:3, Hebrews 11:26-27, Philippians 2) Both were initially rejected by the Jews when the foretold salvation didn’t seem as if it was going to happen. When Moses first challenged Pharaoh, things got a lot worse for the Israelites, leading to despair and anger.

Yeshua’s crucifixion looked like a hopeless defeat. Both salvation situations initially looked like the promises were not going to come true. But they did. Both were criticized by their own families – Mary and Yeshua’s brothers in Mark 3:20-21, and Moses’ sister and brother in Numbers 12:1. Both were willing to sacrifice their own lives for the sake of those they were leading, and to pay for the sins of their people – Moses in Exodus 32, and Yeshua’s own readiness to die on our behalf is evident in the Garden of Gethsemene Both miraculously provided the people with bread to eat – manna was sent from heaven for the Israelites and Yeshua famously fed the multitudes. Twice. Both were accepted by Gentiles – Moses’ father in law, a Midianite, instantly believed (Exodus 18:10-11) The Egyptians too came to believe that the God of Israel was real and true. And the non-Jews readily accepted Yeshua’s message of salvation. Under Moses, all those who believed him, those who followed the instructions and put the sacrificial blood on their doors, were saved from death. This means that all those who left Egypt had taken a step of faith and been saved. They were no longer just Hebrews ethnically, they had become a faith community.

Similarly, under Yeshua, all those who appropriate his sacrificial blood, shed for us to save us from the power of death have entered into the faith community of those who follow Him. Seven weeks (50 days) after the Exodus, the Israelites waited upon God to receive the Torah – now that they had been saved, how then should they live? God gave Moses His covenant and instructions on how to live as a faith community. Seven weeks (50 days) after the resurrection, the disciples waited as Yeshua instructed them to receive the Holy Spirit, and the church was born – a new faith community, and a new way to live as believers. Both of their faces shone with the glory of heaven, as was noted by people who saw them – Moses had to wear a veil over his face because it was beaming so much, and Yeshua’s disciples saw His glory on the Mount of Transfiguration. Moses chose 12 spies to explore Canaan, and Yeshua chose 12 disciples. Moses appointed 70 rulers over Israel, and Yeshua sent 70 disciples out to share the gospel. Moses led the people out from slavery into… the wilderness. 40 years of wandering, hardship, and a lot of lessons learned the hard way – but all with God’s help and presence. The promised land would come only later. Yeshua has redeemed us into… life with Him, still on this fallen earth. A limited time not without pain and struggle, and many lessons learned the hard way – but all with God’s help and presence. The life we were created for with no sickness, pain or death is yet to come. There are so many more similarities if you feel like digging! But there are a few crucial differences too: Moses was not perfect, and did not cross into the promised land (until the Transfiguration in his resurrection body!) but Yeshua is perfect, and has gone before us, to prepare a place for us, and sits at the right hand of the Father.

God only saved one people group through Moses. Through Yeshua, salvation is available to every nation, tribe and tongue. Interestingly enough, a fourteenth century rabbi Rabbi Levi Ben Gershon (RALBAG), said this in his commentary on the verse in Deuteronomy 18: ‘A Prophet from the midst of thee.’ In fact, the Messiah is such a Prophet as it is stated in the Midrash of the verse, ‘Behold my Servant shall prosper’ (Isaiah 52:13).…Moses, by the miracles which he wrought, brought a single nation to the worship of God, but the Messiah will draw all peoples to the worship of God. [1] Crucially, of course, Yeshua was in fact the Son of God – the very Word of God, come to tabernacle amongst us, full of grace and truth. God became flesh and dwelt among us: Yeshua the Messiah.

[1] What the Rabbis Know About The Messiahby Rachmiel Frydland, (Cincinatti, OH: Messianic Publishing Company, Messianic Literature Outreach, 1991) page 22, as cited by Jews for Jesus article mentioned above
See also, the Jews for Jesus article, “A Prophet Like Unto Moses” and “Moses’ prophecy of Messiah” by Hebrew4Christians.com

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An introduction into the book of Zechariah;

11/19/2019

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A INTRODUCTION on the book of Zechariah;

Several new commentaries on the book of Zechariah have appeared during the past few years.1 In these commentaries the socio-historical background and literary history are discussed in detail, but the discussion of key themes or the message is neglected. Wolters2 has no discussion of key themes3 in his "Introduction" while Petterson4 and Boda5 allocated only a few pages to "Message" or "Key themes." The aim of this article is to give more attention to this neglected area of Zechariah research, especially the first eight chapters.

B BRIEF REMARKS ON THE LITERARY- AND HISTORICAL CONTEXTS OF ZECHARIAH 1-8

The book of Zechariah is the longest of the Book of the Twelve Prophets (HosMal). Most scholars divide the book in two main sections, Zechariah 1 -8 and Zechariah 9-14.6 This article will focus on the first eight chapters that are also referred to as Proto-Zechariah or First-Zechariah. Zechariah 1-8 may be divided into three literary units: 1:1-6 (Summons to repentance); 1:7-6:15 (Eight visions interspersed with oracles) 7:1-8:23 (Features of the time of salvation).

The text of Zechariah 1-8 places its historical setting between the second and the fourth year of Darius I, the Persian king (520-518 B.C.E.).7 Darius the Great ascended the Persian throne by means of a coup d'état after a period of upheaval following the death of Cyrus (530 B.C.E.) and Cambyses (522 B.C.E.). Darius's task in the beginning of his reign was to consolidate his position and establish peace in the Persian Empire.8

During the reign of Darius I (522-486 B.C.E.) the Persian Empire comprised territories from the Aral Sea and the western edge of the Himalayas to the Sahara, and from the Indus River Valley to the Danube.9 Darius organized his Persian empire in different protectorates or satrapies which included smaller provinces. Judah (Yehud in Aramaic) was part of the fifth satrapy called Abar Nahara. Yehud was ruled by a governor and consisted of a greatly reduced territory comprising Jerusalem and its environments.10 According to Kessler11 it was probably a sparsely populated province especially when compared to Judah before the Babylonian exile.

The specific circumstances of the Jerusalem community are difficult to tell. We can accept that the economic situation of the community was bleak and spiritually they experienced apathy and feelings of hopelessness. During this time YHWH12 called the prophets Haggai and Zechariah to initiate the physical rebuilding and the spiritual renewal of post-exilic Jerusalem.13

C KEY THEMES IN ZECHARIAH 1-8

It is difficult to identify the key themes. There are themes that appear in Zechariah 1-8, but which are more prominent in Zechariah 9-14 (e.g. The day of the Lord14; Messianism; Universal Kingship of YHWH; etc.). These themes cannot be described as "key themes" in Zechariah 1-8 and should rather be discussed in an article focusing on Zechariah 9-14. It is also difficult to make a sharp distinction among the different key themes and we must acknowledge that there are several similarities between the different themes.15 However, the following section is an attempt to discuss them separately.

1. YHWH's Divine Presence and the Rebuilding of the Temple in Zion

The theme of the temple and YHWH's presence plays a central role in Zechariah 1-8 although we find relatively few direct references to the temple (cf. Zech 1:16; 4:6-10; 6:9-15; 8:9). Zechariah stands in the midst of the Zion tradition. YHWH is in a special way present in his temple in Zion/Jerusalem and through this presence his Lordship is confirmed. The rebuilding of the temple was not viewed as a pre-condition for the time of salvation, but rather as a sign.

Zechariah's first vision begins with a declaration by YHWH that his house will be rebuilt (1:16) and that his mighty presence will be in Zion (2:9, 17 [2:5, 13]).16 In Zechariah 3:7 we hear that Joshua will be appointed as high priest and most important official in the temple before its completion.17

The priority of the temple in Zion underlies most of the chapters in Zechariah 1-8 but the fifth vision in chapter 4 deserves special attention. Several symbols, objects and metaphors mentioned in Zech 4 emphasise YHWH's divine presence. This vision paints a detailed picture of a golden lampstand with seven lamps and seven lips on it that represent YHWH's illuminating presence in the temple. The symbolism of the flames that burned perpetually with oil drawn from the two surrounding olive trees further emphasises YHWH's presence.18Zechariah 4:12 describes gold (NRSV oil) pouring out from the branches of the olive trees. If the flow of the golden oil is related to YHWH's presence through his "trees", then that flow symbolises the continuous presence of God.19

In Zechariah 6:12-15 the promises for the temple are confirmed and the completion of the temple becomes a sign of the authority of the prophet's message ("and you shall know that the LORD of hosts has sent me to you").20The temple and the cult were viewed as one of the most important building blocks for the establishment of a new community, even more important than the monarchy and the Torah.

Haggai encouraged the people themselves to complete the building process. In comparison to that Zechariah emphasised the divine role in the building process. YHWH proclaims in Zech 1:16 "my house shall be built in it" but the text does not say who will do it. Zechariah 6:15 expects "those who are far off" to help with the project, but nowhere in Zechariah 1-8 do we read where they are called to help. The rebuilding of the temple is considered as a sign of YHWH's love that will return to Jerusalem. The completed temple and YHWH's presence signify that the time of judgment is over and that the time of salvation is at hand.21 Graigie22 summarises the importance of the temple and temple building as follows:

The temple was a symbol of God's presence among his people; the temple rebuilding, however, somehow symbolized, and perhaps even inaugurated in some mysterious fashion, God's renewal of his chosen people beyond that immediate time and place.

Lastly one must acknowledge that the divine presence of YHWH encompasses more than the physical building of the temple. The remnant that returned to their land, the resurgence of agricultural production, the leadership of Joshua and Zerubbabel, the words of the prophet and a spiritually restored Israel also point to the presence of YHWH in Zion.23

2. The Lordship and Sovereignty of YHWH

The prophet Zechariah consistently refers to the sovereign God as צְבָאוֹתיְהוָה. This epithet occurs 44 times in Zechariah 1-8 while all variant forms of the epithet occur 284 times in the OT. The meaning of צְבָאוֹת may refer to (a) earthly armies; (b) heavenly hosts; (c) all creatures and powers in heaven and in earth. 24It is difficult to translate the epithet and English Bibles translate the epithet in a variety of ways: Yahweh Sabaoth (JB); Lord of Hosts (KJV; NASV; NEB; NRSV; RSV); and Lord Almighty (NIV; TEV). I suggest the translation "YHWH of all powers" or "Lord of all powers." The word "powers" can be understood as an all-inclusive word referring to all powers and hosts in heaven and on earth.25

The use of צְבָאוֹת יְהוָה in Zechariah 1-8 describes the diverse character of YHWH: God as king of the nations (Zech 2:15 [2:11]; 8:20-23); Almighty and omnipresent God (Zech 89:6); God as Spirit (Zech 4:6); God who blesses (Zech 8:4, 12); God as judge (Zech 7:12-13); God's grace, love and forgiveness (Zech 1:16-17; 3:9-10; 8:7); et cetera. 26

Judah/Yehud was a very small province in contrast to the might of the Persian Empire. The prophet Zechariah reminds the people that צְבָאוֹת יְהוָה is the One who is really in control. YHWH is the true king of the earth, more powerful than the Persian king. YHWH will judge enemy nations (1:21; 2:9 [13]; 6:8), save his people and also those who seek him (2:11; 8:20). Zechariah 1-8 emphasises that YHWH's people have a significant role to play in the rebuilding phase of their history, but it is ultimately the work of their sovereign God (cf. 4:6)27

3. Sin and Punishment/Judgment

In the first few verses of the book (1:1-6) the prophet takes a historical retrospective view on sin and punishment. YHWH's people had disobeyed his commandments and YHWH was justified to allow them to reap the consequences of their disobedience. The prophet summons the people to return from their "evil ways" and "evil deeds' (1:4), but the nature of the sin is not discussed. The focus of the book until chapter 5 is largely on the promises of YHWH to his people. However, we have a few references to the sins of the nations (Babylon) in the first four chapters (1:15; 2:1-4 (1:18-21]; 2:12-13 [89]). Zechariah 5 mentions two key "sins" among YHWH's people that he wants to remove. Verses 1-4 point to the injustice of swearing falsely in court and verses 5-11 refers to idolatry. The first of these sins reappears in Zechariah 7-8 (7:9-10; 8:16-17) while the second sin is a key concern in Zechariah 9-14. These two sins undermine the foundation of the Torah to love YHWH with all one's heart, soul and might and to love one's neighbour as oneself.28 The prophet Zechariah warns the people not to repeat the sins of their forefathers, because such covenant violations led to the Babylonian exile (7:11-14).29

Zechariah 7:9-14 and 8:16-17 rounds off the theme of Zechariah 1:1-6, but Proto-Zechariah does not end with the theme of sin and punishment. Zechariah 8:18-23 closes with a promise of a new day beyond punishment.30

4. Turn to YHWH (repentance) and obedience

In the previous section (C.3) I mentioned the proclamation that the disobedience of the past was the reason for the people's suffering (Zech 1:4-6; 7:7-14). Therefore, it is important that the people will turn to YHWH and follow his stipulations. Zechariah 1:3 plays a prominent role to introduce this theme of repentance: "Therefore say to them, Thus says the LORD of hosts: Return to me, says the LORD of hosts, and I will return to you, says the LORD of hosts." Foster31 argues that this basic two-part relationship between YHWH and his people reveals the structure of the entire book, not merely Proto-Zechariah: 1:17 Return to me (Summons); 1:8-6:15 Because I am turning to you (Promise); 78 Return to me (Specific command); 9:1-11:3 Because I am turning to you (Modified Promise); 11:4-17 (Failure to keep the command); 12-14 (Because I am turning to you (Faithful promise). One can differ over the specific structure, but the fact is that this theme of "turn" (שׁוב) plays a significant role in Zechariah. The question may still be posed: What does it mean for the people to return to YHWH? Zechariah 1:4 emphasises another key word namely שׁמע (listen). Returning to YHWH means "listening" to YHWH in a way that differs significantly from the generations before. If there is a real active "listening" the deeds of obedience and justice will follow. Chapter 7:9-11 provides a summary of this true justice: show mercy and compassion to others, especially the widows, orphans, aliens and the poor.32

It is not merely the people who are summoned to repentance; even the high priest is called to repentance and cleansing (3:4-7). In the vision of the woman in the basket it is described how wickedness is removed from the land (5:5-11). Israel had to confess their sins before they could receive the salvation of YHWH. Days of fasting and lamenting are of no use, because it leads to self-glorification. According to Zechariah a whole-hearted conversion was important (Zech 8:16-17).33 The prophet summoned the people to repentance and conversion because his concern was for a right relationship with YHWH, a renewal of the covenant established between YHWH and Israel at Mount Sinai.34

5. YHWH's return, grace, love and forgiveness35

O'Brein36 wrote the following: "The primary message of First Zechariah is that of Yahweh's care for Jerusalem and Yahweh's intention to restore Jerusalem." YHWH is presented in Zech 1-8 as a God longing for a covenant relationship with his people. He promises that He will be a God of grace, love and forgiveness. Zechariah 1-8 does not merely speak about the repentance of the people but also emphasises the return of YHWH to dwell among his people (cf. 1:3, 16; 2:5, 10-22 [2:9, 14-15]; 4:9-10; 8:3). 37

YHWH was so angry with his people that He nearly destroyed them (1:2), but fortunately his love, grace and forgiveness surpassed his anger. There are at least three passages that refer directly to YHWH's forgiveness (Zech 1:16; 3:4, 9). In Zechariah 1:3 we hear the conditional words of YHWH: "Return to me .... and I will return to you." According to Zech 1:16 YHWH's return will be an unconditional return; a return because there is compassion (רַחֲמִים) in his heart. YHWH's compassion and forgiveness will not merely be empty words. He will return to his people and to the city of Jerusalem to build His house (or temple) as a symbol of his presence, grace and forgiveness. One can say that YHWH "demonstrates" his forgiveness by the rebuilding of the temple. The phrase "and the measuring line shall be stretched out over Jerusalem" (1:16b) signifies that the city too will be rebuilt. Grace and forgiveness form the starting point of the new post-exilic community and can even lead to socio-economic stability and prosperity (cf. 1:17; 8:12).38

Zechariah 3:1-10 describes a remarkable vision in which Joshua the high priest was clothed in filthy garments to experience the cleansing and forgiveness that only YHWH could grant. Joshua's guilt was taken away and he was clothed in festal apparel (3:4). The implication of this vision goes beyond the holy requirements for leaders, extending the promised cleansing and forgiveness to all the people of the land (3:9).39 The intensity of the forgiveness rises in this vision: from the taking away (עבר) of Joshua's guilt (3:4) to the immediate removal (מושׁ) of the guilt of the whole land (3:9).40

There are a few passages in Zechariah 1-8 that directly refer to grace and forgiveness. However, the theme of grace and forgiveness appears in more passages. The underlying expectations of the last two chapters (Zech 7-8) presume that Israel stands at a pivotal point in its history. Things have really begun to change on a physical and spiritual level. The people will experience the grace, forgiveness and hope.41 Zechariah 8:12 says the following:

For there shall be a sowing of peace; the vine shall yield its fruit, the ground shall give its produce, and the skies shall give their dew; and I will cause the remnant of this people to possess all these things.

In section C3 and above I discussed both the themes of punishment/judgment and grace/forgiveness. The question may be posed: Which theme is dominant in Zechariah 1-8? According to Wolters42 YHWH's grace is the dominant note in the book of Zechariah. It is not only manifested in the present but also promised for the future. Zechariah may also be described as a prophet of hope. His hope does not depend on the obedience of the people but the sheer grace of YHWH.43

6. Realized Eschatology and Future Hope

Zechariah 1-8 proclaims a realized eschatology. The future expectations are realized in the present, the future salvation becomes a reality in the present time through specific people and institutions. Zechariah emphasizes that unparalleled salvation will come with the rebuilding of the temple. Two leaders, Zerubbabel and Joshua, are described as instruments through which YHWH realizes the salvation. According to Haggai Zerubbabel will be the signet ring of YHWH who will rule over everyone (Hag 2:23). Zechariah 1-8 builds on this idea and emphasises that Joshua will be the co-leader.44 The immediate manifestation of YHWH's presence is realized through the rebuilt temple and leaders, but also through a spiritually restored Israel and the resurgence of the agricultural production (Zech 1:17; 4:8-9; 6:15).45

Zechariah continues to proclaim the hope of the earlier prophets for a future Davidic king who is central in YHWH's restoration process. In Zechariah 3:8 and 6:12 this figure is called na? (shoot or branch), picking up on the terminology of Jeremiah (Jer 23:5; 33:15) and the imagery of Isaiah and Ezekiel (Isa 11:1; Ezek 17). This king will serve as a priest (Zech 6:13) by cleansing sin and reversing its consequences (Zech 3:9). According to Petersen46 it is significant that neither of the passages identifies Zerubbabel as a shoot or a branch. Instead, a shoot is a Davidic king beyond Zerubbabel and beyond the time of Zechariah. Although the text does not directly relate צֶמַח with Zerubbabel, many scholars believe that the title refers to him.47 Redditt48 says the following "There can be no doubt that Zechariah saw Zerubbabel as the new David, the messiah in the typical Old Testament sense of the anointed king." This hypothesis may be correct, but unfortunately we do not have enough evidence to prove it. Although we are uncertain about the exact nature of the צֶמַח it still expresses the hope in a Davidic figure.

7. Israel and the Other Nations

The Hebrew term גּוֹיִם, (nations) occurs eight times in Proto-Zechariah: Zech 1:15; 2:4 (1:21), 2:12 (2:8), 2:15 (2:11), 7:14; 8:13, 22, 23.49 Most of these are references to God's judgment and anger against the nations. Four of the eight references describe a positive attitude towards the nations. Zechariah 8:13 indicates that the house of Israel and Judah was a curse to the nations but will become a blessing. Zechariah 2:15 (11), 8:22 and 23 describes how Israel and Judah will be a blessing.50 There is at least one other passage in Proto-Zechariah that does not use the term גּוֹיִם (nations) but also refers to the inclusion of the nations or gentiles among the people of God. Zechariah 6:15 mentions that "those who are far off" will come and help to build the temple of the Lord.51

According to Zech 2:15 (11) many nations shall come to YHWH and He will dwell in their midst. This passage does not address the nations in the first place, but focuses on the special role for YHWH's people in the future. Judah and Zion have a special place in YHWH's plan which has now become a plan for all nations.52

Zechariah 8:20-23 forms the last literary unit of Proto-Zechariah and depicts the ultimate response of the community to the summons of YHWH (1:3). Their obedience will introduce a new era in which Jerusalem will fulfil its original purpose as the place of divine presence on earth. God's rule will extend over the cosmos and all nations will worship Him. The Judeans or the people of Israel will play a special role in the witness to the nations.53

8. Leadership

Passages in Proto-Zechariah that focus on leadership form a central position in the structure of the book. Zechariah 3-4 emphasises YHWH's renewal of the priestly, political and prophetic leadership roles within the post-exilic community. Zechariah envisions a renewal of the priestly office represented by Joshua from the Zadokite priesthood.54

YHWH's actions in purifying Joshua and clothing him with clean and holy apparel accentuate the necessity of purity and holiness for the leaders of YHWH's people (Zech 3:4-5). Obedience to YHWH's law is a prerequisite for religious leaders:

Thus says the Lord of hosts: If you will walk in my ways and keep my requirements, then you shall rule my house and have charge of my courts, and I will give you the right of access amongst those who are standing here (Zech 3:7).55

The prophet Zechariah affirms an enduring role for the prophetic voice, revealing that prophets will assist both priestly and political leadership figures by accessing divine revelation that will bring the presence of YHWH on earth. In Zechariah 1-8 there is shift in tone towards the leaders. Zechariah 3 begins in subtle ways to "criticise" the priests but in chapters 7-8 the prophet reproaches the priests for their lack of attention to social justice.56

Zechariah 1-8 supports a concept of diarchic leadership in post-exilic Jerusalem that consisted of the religious leader Joshua and the political leader Zerubbabel. Joshua's father Jehozadak was a high priest; therefore, Joshua was a Zadokite high priest and true descendant of Aaron. Zerubbabel the governor was officially appointed by the Persian Empire to be responsible for administrative matters in a specific geographic area. Zerubbabel's real significance is that he was regarded as a Davidic descendant because he was the grandson of the Davidic king Jehoiachin.

The biblical text does not mention that one of these leaders was more influential than the other. Zechariah 1-8 sketches a picture of a harmonious relationship and a balance of power, two leaders working together in the temple building process (cf. Zech 4:14; 6:9-15). One can assume that there was some degree of conflict between various groups in the post-exilic community.57However, the text of chapters 1-8 does not indicate major conflict between Joshua and Zerubbabel.58 It is difficult to determine the duration of the diarchic leadership model. There is a possibility that this leadership model lasted for some time after 538 B.C.E. until the completion of the temple in 515 B.C.E.

Proto-Zechariah also emphasises the close relationship between YHWH and the earthly leaders. In the fifth vision (Zech 4) the lampstand symbolizes the divine presence and the two trees symbolize Joshua and Zerubbabel (4:2-3). There is a relationship of interdependence between the trees and the lampstand. The post-exilic community could not exist without interaction between YHWH and human leaders. According to this vision these leaders are standing next to YHWH, not isolated from him (cf. 4:14 "These are the two sons of oil who stand by the Lord of the whole earth").59

D CONCLUDING REMARKS

Two questions may be posed at the end of the above discussion: (1) Are there any unique themes in Zechariah 1-8? (2) Can we say that the author/s had a central theme in mind? One cannot declare that there are any unique themes in Zechariah 1-8. There are similarities with many other books in die OT, especially the post-exilic prophetic books. The discussion of key themes in Zechariah 1-8 emphasises the fact that there is a definite relationship with Haggai, Zechariah 9-14 and Malachi.60 One can indicate that Zech 1-8 places more emphasis on certain themes or discuss them in a special way, but they are not unique in the strict sense of the word. I can mention two examples:

• Leadership is an important theme in both Proto- and Deutero-Zechariah. In Zechariah 1-8 one finds references to specific leaders like Joshua and Zerubbabel. Zechariah 9-14 has no reference to a specific leader but rather uses the shepherd image as a reference to leaders (cf. 11: 8, 15-17; 13:7-9).61

• The themes of YHWH's return, grace, love and forgiveness occur in the entire book of Zechariah. However, in Proto-Zechariah there is a unique emphasis on the forgiveness of the high priest Joshua as a representative of the community (Zech 3:1-10).

Can we say that the author/s had a central theme in mind? In a book like Haggai one can conclude that the central theme is the physical rebuilding of the temple in Jerusalem, but Zechariah 1-8 encompasses more than that. Foster62argues that the book of Zechariah hinges on the words found in 6:15:

Those who are far away will come and help to build the temple of the LORD, and you will know that the LORD Almighty has sent me to you. This will happen if you diligently obey the LORD your God.

We can agree with Foster that the return of YHWH to Zion and the obedience of the people play a prominent role in Zechariah 1-8. However, the above discussion of the different themes in Zechariah 1-8 indicates that there is not one central theme. The real strength of Proto-Zechariah's message lies in the rich diversity of themes.

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9/1/2018

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The Bible was written by forty different authors- Mentioning 146 times, the number 40 generally symbolizes a period of -testing, trial or *probation. During Moses' life he lived forty years in Egypt and forty years in the desert before GOD-selected- him to lead his people -out- of slavery. Moses was also on Mount Sinai for 40 days/nights, on two separate occasions (Exodus 24:18, 34:1 - 28), receiving God's laws. He also sent spies, for forty days, to investigate the land God promised the Israelites as an inheritance (Numbers 13:25, 14:34). The prophet Jonah powerfully warned ancient Nineveh, for forty days, that its -destruction- would come because of its many sins. The prophet Ezekiel laid on His right side for 40 days to symbolize Judah's sins (Ezekiel 4:6). Elijah went 40 days without food or water at Mount Horeb. Jesus was tempted by the devil not just three times, but many times during the 40 days and nights he fasted just before his #ministry began. He also #appeared to his disciples and others for 40 days after his resurrection from the dead. The number forty can also represent a generation of man. Because of their sins after leaving Egypt, God swore that the generation of Israelites who left Egyptian -bondage- would not enter their inheritance in Canaan (Deuteronomy 1). The children of Israel were punished by -wandering the wilderness- for 40 years before a new generation was allowed to possess the promised land. Jesus, just days before his crucifixion, #prophesied the -total destruction- of Jerusalem (Matthew 24:1 - 2, Mark 13:1 - 2). Forty years after his *crucifixion in 30 A.D., the mighty Roman Empire destroyed the city and burned its beloved *temple to the ground. The book of Exodus, with its 40 chapters and 1,213 verses, is the seventh longest book. The first three human kings over the children of Israel, Saul, David and Solomon, each ruled for forty years (1050 to 930 B.C.). Abraham tried to bargain with God to not -destroy Sodom and Gomorrah- if forty righteous people were found (Genesis 18:29). God -flooded- the earth by having it rain for forty days and nights (Genesis 7:12). The gestation of human -life- is 40 weeks in the #womb.

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Who created the Oral Law, and is it God's Word?

God had a BIG purpose for MOSES

The Law and Prophets;

The covenants;

COVENANTS: GOD’S BUILDING BLOCKS OF REDEMPTION

Yeshua is the 'Prophet like Moses'

An introduction into the book of Zechariah;

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