http://www.comeuntochrist.blogspot.com,
http://judaicaworld.blogspot.com,
www.jewishconvert-lds.com, www.peopleofthebook-judaica.com
Purchase Marlena’s books and Kindle books on Amazon.com and through her websites.
05/01/2012 at 7:07 am (Uncategorized)
http://www.comeuntochrist.blogspot.com,
http://judaicaworld.blogspot.com,
www.jewishconvert-lds.com, www.peopleofthebook-judaica.com
Purchase Marlena’s books and Kindle books on Amazon.com and through her websites.
05/01/2012 at 6:46 am (Uncategorized)
Pesach is a national holiday of the Jewish people. Pesach means life, liberty, pursuit of justice and inalienable rights at the hand of the Creator. This is not a real Seder. That can only be given by a Jewish male who is over 13 or 14 years old and has been declared an adult by his synagogue. This is only a demonstration.
Passover, called Pesach in Hebrew, lasts eight days and seven nights. It commemorates the Exodus of Israelites from Egypt in 1250 b.c. That’s about 3200 years ago, and the formation of a Jewish nation. is quite complex and almost as old as the Exodus, which happened in 1250 b.c.
The Hebrew word “Seder” means order. The Seder is a service made up of ordered parts structured around the sharing of four cups of wine and a symbolic meal. Each cup conveys a theme of the Seder: WRITE ON BOARD: Sanctification (HOLINESS), History, Thanksgiving, and Hope and HAGADDAH.
Passover is a very happy event, but also a serious one, even a sacred holiday for the Jews. At the center of the Seder service — its very purpose — is the story of the Exodus. (See your handout). It is followed by the “Hagaddah portion, meaning a “story-telling.” At the Seder table, Jews tell the story in all its excitement, using symbolic props, dialogue, songs, and poetry. Today we will present only the first portion and also tell some of the Christian symbolism in this Jewish celebration.
For generations, Jewish families have shared the ancient story of the Exodus at the Seder table. They found in this story a special understanding of their own history and experience and beliefs. This remarkable story forms the core of Jewish identity as a people, and their philosophy of life.
It is also called the Festival of Liberation. In the fall, we have Rosh Hashonah, the head of the year, the Jewish New Year. In spring, there is Pesach.
Passover is also called the Feast of Unleavened Bread. It is described in Exodus 12 and Leviticus 23 of the Old Testament, the stick of Judah, because on this holiday only unleavened bread can be eaten. Who knows what unleavened bread is? WRITE ON BOARD. MATZOH.
Bread without any forms of yeast. How many of us know the rising agents in food? Yeast, soda, baking powder, beans, peas. All leavening agents are sent out of the house, special china and cups are set aside for this event.
Why does all leaven have to be absent on the Passover? Matthew 16:16 refers to leaven as sin in the form of changes to truth. What if someone told you that Jesus was no one in particular but a very nice person who helped others. Would you know that person was partly mistaken? Essentially, it is false doctrine that mixes with pure principles. Many people cannot tell the difference.
The Israelites were brought to Egypt to escape famine. (Gen 45:4-7) Passover also refers to the Paschal or Passover lamb because a roasted lamb shankbone is the main dish. it is a symbol of the time just before the Exodus of the Israelites from Egypt when the 10th plague, the death of the first born males, was about to take place. The Israelites were instructed to put lambs blood on the doorposts of their homes so the plague would pass over them. They did not know at the time that lamb’s blood represented the saving atonement of the Lord in their behalf. We’ll talk more about that later.
No Seder can be genuine without a Jewish male presiding, because Passover is a sacred ancient Jewish ordinance as well as a celebration signifying that Israel is a chosen nation, chosen by God and by those who chose to serve Him. Passover, or Pesach, was also an ordinance given to the children of Israel to remind them of the coming of Christ who would be the sacrificial lamb, but most Jews have never recognized it as such.
BASIC STORY OF EXODUS: SEE YOUR HANDOUT FOR STORY.
BOARD: YESHUA Our Savior is very involved with the Passover. Jesus, whose Hebrew name was Yeshua, meaning deliverer, one who frees others, and savior, attended the feast of Passover with his mother and Joseph. Near the end of his mission, after the Passover with his disciples in the Upper Room of a house on Mount Zion (Mark 14:15), Jesus went to the Garden of Gethsemane, or BOARD: Gat Shemen=oil press, a symbol for the heavy burden of sins of world Jesus carried pressed blood from his body. There, on that night he began his atonement. At the time Jesus rose from his grave he became the Passover. After he was crucified his apostles observed the law by putting the sacrament in its place, which we now observe with a broken heart and a contrite spirit each Sabbath. The Passover is now represented by our sacrament service.
Why don’t we as Saints observe Passover? Because Passover is only for Jews. Gentiles have the sacrament. Jewish people do not accept Jesus as their Messiah, so they celebrate the Exodus from Egypt instead.
On the evenings preceding the first and second nights of Pesach, a great family Seder is held, a combination banquet and religious service.
WELCOME TO OUR SEDER!
First, we provide the leader with a cushioned armchair or pillow to symbolize our freedom from slavery. WE can now enjoy a leisurely meal.
We begin our Seder with the lighting of Holiday Candles. Women always do this honor, because we are considered the hope of the world, as the Jews still believe the coming Messiah will be born through a Jewish woman but they refuse to believe that Mashiach is Jesus the Christ.
The first word in the creation of the universe out of the unformed void and dark earth was God’s “Let there be light.” Therein lies the hope and faith of Judaism and the obligation of our people. We,co-creators with God, pray — “Let there be light.”
LIGHT THE CANDLES NOW. Praised are You, Lord, our God, whose Presence fills the universe, who has sanctified our lives through Your commandments and commanded us to kindle the lights of the festival, who has given us life and strength and enabled us to reach this moment of joy.
THE FIRST CUP: KIDDUSH–THE CUP OF SANCTIFICATION: god will bring the Israelites out of bondage.
The Hebrew word “Kiddush” means sanctification, or holiness. the wine is a symbol of the holiness, the preciousness, and the sweetness of this moment. Held together by sacred bonds of family, friendship, peoplehood, we share this table tonight with one another and with all the generations who have come before us. We recite the blessing over wine –squeezed, fermented through human skill.
POUR lots of juice into cup, RAISE CUP, DO NOT DRINK. Praised are You, Lord, our God, whose Presence fills the universe, who creates the fruit of the vine, who has given us the gifts of life and strength and enabled us to reach this moment of joy.
DRINK juice,
URHATZ – WASHING Slaves eat quickly, stopping neither to wash nor to reflect. Tonight, we are free. We wash and we express our reverence for the blessings that are ours.
Pass a bowl of warm water, a small cup and a towel around the table. Everyone pours three cupfuls over their fingers. There is no blessing over this washing.
The Seder table reflects the festivity of this holiday! This place setting represents each person at the table. At the center of the table is the “Seder Plate” containing the actual and symbolic foods we will use for “props” as we tell the Seder story. Two will not be eaten. These include:
HOLD UP SHANKBONE: ZEROA roasted shankbone. Or any bone, to represent the Passover offering that was made at the ancient Temple of Jerusalem. The lamb itself must be roasted but first cleansed of its blood. The lamb, undivided and whole, with not a bone broken symbolized unity and fellowship between those participants in the Seder and the Lord. What does it mean to us as Christians? Fulfillment of prophecy that Jesus would not have any bones broken while he was on the cross.
SHOW EGG. A ROASTED EGG. This is presented hardboiled and whole. It was an offering by Israelite pilgrims, and is a symbol of fertility. It is not eaten, not eternal life. It is not eaten.
KARPAS — REBIRTH AND RENEWAL A green vegetable. Parsley is commonly used, although any is acceptable .As Spring re-awakens all that is green, let us re-awaken our ties to the natural world and our bonds to the earth. We dip greens into salt water and acknowledge through our blessing that there is a Creator and a purpose to the universe; that we are partners in the work of Creation.
SHOW DISH OF SALT WATER. This is Salt water or it can be vinegar. We will be dipping the greens in salt water. You might guess this represents the tears of the slaves as they toiled and mourned the loss of their freedoms under tyranny.
DIP PARSLEY INTO SALT WATER AND HOLD IT.Praised are You, Lord, our God, whose Presence fills the universe, who creates the fruit of the earth.
NOW EAT PARSLEY.
YAHATZ — BREAKING THE MATZAH On another plate, there are three matzahs covered with a napkin or matzah-cover. The Matzah — so flat and tasteless — is the bread our ancestors ate in their rush to reach freedom.
Take the middle matzah and break it in two. Matzo is baked for 18 minutes because in the Hebrew language, the number for life is 18. We are free, but we remember when we were slaves. We are whole, but we bring to mind those who are broken. The middle matzah is broken, but it is the larger part which is hidden because the future will be greater than the past, and tomorrow’s Passover nobler than yesterday’s exodus. So it is in silence, without blessing, that we break and hide the matzah and long for its recovery and our redemption.
BOARD: AFIKOMEN. The smaller piece is replaced between the other two on the matzah plate.This large piece is called the “afikoman” or dessert. It is a tradition that children search for this hidden matzah, and finding it, bring it back at Seder’s end. The Seder cannot end without this Afikoman, and so kids can ask for anything they want when they bring it back to the table.
STOP AND GET CHILD TO HIDE dessert. TELL HIM TO GO OUTSIDE AND WAIT UNTIL WE CALL HIM BACK. To a member of this Church “afikomen” is a symbol of the death and resurrection of Christ, the pure and true “dessert” of life. It is an obvious symbol of the burial of Jesus in the tomb.
TELLING THE STORY We open the seder to those who are hungry. This is the bread of affliction, which our ancestors ate in the land of Egypt. Let all who are in need, come and celebrate Passover.
HAVE SOMEONE OPEN THE DOOR.
THE FOUR QUESTIONS-
Free people ask questions. We begin our Seder with questions. Although the custom is that the youngest at the table asks, tradition instructs that all must ask:
CALL THE CHILD TO SIT AT TABLE, ANSWER QUESTIONS.
2a. This matzah for the Seder is baked out of wheat or rye or oats or barley or spelt. Even before our ancestor’s dough had time to rise, God was revealed to them and saved them. they baked the dough which they had brought from Egypt; it did not rise since they hurried out of Egypt.
2b. On all other nights, we eat vegetables of all kinds, why on this night must we eat bitter herbs?
Torah teaches, “The Egyptians made the lives of their slaves very bitter. They had to endure great misery and backbreaking work. The bitter herbs reminds us of that and we are so grateful that we are no longer slaves, thanks to the Lord leading us out of Egypt.
3. When the marror is eaten, it is mixed with the cinnamoned charoset, to teach us that we must not dwell on unhappy past. The sweet mixture is dipped in the charoset. This mixing of sweet and bitter reminds us that there is goodness in the world, and hope in the future.
4. The experience of the Exodus made us a free people forever. No matter how oppressed we are, deep inside we remain free.
HALLEL. Therefore, let us rejoice at the miracle of our liberation, and sing unto God who brought us from slavery to freedom, from despair to joy, from mourning to celebration from darkness to light, from enslavement to redemption. Let us sing before God a new song, Halleluyah! You should all have your music.
SONG LEADER practices and plays. DAYENU – SONG OF GRATITUDE. SING TWICE.
The words in Hebrew express gratitude for being freed from Egypt. Ee’lu hotzee, hotzee’anu, hotzee’anu me’mitzraim, da’yenu.
DAYENU. DAYENU, DAY, DAYENU, DAY, DAYENU, DAYENU, DAYENU.
THE SECOND CUP — THE CUP OF HISTORY: The promise of god to deliver us.
POUR JUICE INTO MY CUP..
Praised are You, Lord, our God, whose Presence fills the universe, who creates the fruit of the vine.
HOLD IT UP We raise the Cup of History, and recite:
Praised are You, Lord, our God, whose Presence fills the universe, who has redeemed us and our ancestors from Egypt, who has brought us to this night when we eat matzah and marror. Praised are You, Lord, redeemer of the people Israel.
SIP JUICE.
ROCHTZA — WASHING THE HANDS In the ancient temples, only the priests were commanded to wash, and only before they ate the sacrificial meal. Today, Jews believe there is no priesthood or temple. Instead they try to make their homes like a Temple where everyone loves and serves another and worships God every day.
I WASH with three cupfuls of water. The blessing is recited while drying the hands.
DRY MY HANDS. Praised are You, Lord, our God, whose Presence fills the universe, who has sanctified our lives through Your commandments and commanded us to perform this washing of the hands.
MOTZI (Bread) MATZAH. Recite the blessing on the bread.
Praised are You, Lord, our God, whose Presence fills the universe, who brings forth bread from the earth, who has sanctified our lives through Your commandments and commanded us to partake of matzah.
CHAROSET. This is a sweet “relish” made up of chopped apples, nuts, and sweet wine. Symbolizes making clay into bricks to build the towers of the Egyptians.
Mix some of the bitter herb with the sweet charoset, recite the blessing, then eat.
Praised are You, Lord, our God, whose Presence fills the universe, who has sanctified our lives through Your commandments and commanded us to partake of marror. NOW EAT IT.
KOREKH — THE HILLEL “SANDWICH”
Pieces of the bottom matzah are distributed to everyone at the table.
Sandwich some marror between two pieces of matzah, and recite. This symbolizes The bread of poverty which became the bread of freedom and should be tasted together with the bitter marror, so that one should know the bitterness of slavery and the joy of freedom.
EAT THE STUFF
SHARING THE AFIKOMAN DESSERT
ASK THE CHILD TO RETURN THE AFIKOMEN. ASK FOR DOOR TO BE SHUT AGAIN.
ASK WHAT THE PRICE IS TO RECEIVE IT. TAKE IT BACK AND PUT IT ON THE OTHER TWO.
What does this mean? From the empty tomb arises the Christ, as the seed is buried, so the bread comes forth, pure and without leaven it becomes the things we know are true, our testimonies, our deep knowledge that Jesus is our Redeemer, and the taking of that knowledge into our bodies so that it becomes an integral part of us.
THE THIRD CUP : God will redeem his people.
POUR THIRD CUP OF JUICE INTO MY CUP. RAISE IT. We raise the Cup of Thanksgiving, and recite:
Praised are You, Lord, our God, whose Presence fills the universe, who creates the fruit of the vine. May God’s name be blessed for all eternity. Let us praise God of Whose bounty we have partaken, and by Whose goodness we live, who feeds the entire world with goodness, with grace, with kindness and mercy.
NOW DRINK THE JUICE. .
To this point, the Cup of Elijah has sat empty on our table.
RAISE THE CUP.
This cup is Elijah’s cup. In setting this cup at our table, Jews invite Elijah to join them, and bring his passion for justice into their lives. They expect him to appear and usher in a time when Messiah can come and when all the world will celebrate universal freedom. The Jewish people do not know about saving their dead in the temples so that families can be together forever.
The cup is empty. According to Hasidic custom, Jews pass Elijah’s cup from person to person at the table, each person pouring a little wine into Elijah’s cup from their own cups, until it is filled. In this way they recognize that they must act together to bring Elijah’s promise to the world.
What does the prophet Elijah mean to the Jewish people? He symbolizes their dreams. His return will be followed by a descendant of King David who will be chosen by God and will be the Messiah. He will put an end to evil in the world, rebuild the temple in Jerusalem and rule one thousand years in peace. Jews will be gathered into Israel. These are prophecies, not just dreams of the Jewish people.
We know that Elijah the prophet did come to Joseph Smith to restore the authority to do work for the dead in our temples and he delivered the responsibilities of the priesthood.
Because Elijah came to the Prophet Joseph Smith we can all connect ourselves with our ancestors and seal up our dead to ourselves and they to us. He has returned before the Second Coming of our Lord and when he does the prophecies we have just mentioned will all come to pass.
Pass the cup around the table.
THE FOURTH CUP — THE CUP OF HOPE : God will bring us home to him again.
We have completed the telling of our ancient story. Why do we tell this story, again and again, for hundreds of generations? Because it is the foundation of our hope, and the basis of all Jewish dreams. What gives us this kind of strength? Only one thing: this story. Because we saw the sea split, because we were freed from slavery, we can dream. We know that God has purposes in human history. Power is not history’s last word. There is always hope.
Pour juice into the cup. RAISE THE CUP:
We raise this Cup of Hope, with all our dreams for ourselves, for those we love, and for the world, and we recite:
Praised are You, Lord, our God, whose Presence fills the universe, who creates the fruit of the vine.
DRINK THE JUICE.
HOW DOES PASSOVER RELATE TO EACH OF US? What does this Passover experience mean to us as Latter-day Saints? Each of us will learn and hopefully be able to live as our Church teaches us, to live close to the Spirit so we can pass over the bad times and find the best within ourselves so we can be with Jesus and our Heavenly Father and our families forever.
THE SEDER COMES TO A CLOSE, WE RECITE THE FINAL PRAYER
NEXT YEAR, MAY WE CELEBRATE IN A JERUSALEM AT PEACE, NEXT YEAR, MAY WE CELEBRATE IN A WORLD HEALED AND FREE.
LEADER OF MUSIC REHEARSES WITH AUDIENCE AND PLAYS
03/15/2012 at 4:51 am (Uncategorized)
Dear Reader,
This excerpt is one of 13 stories from my second book. It is my testimony of Christ and his church. It is now out of print but will become a Kindle book soon. If you would like to read the other stories and the four preceeding chapters outlining the life and times of the Savior, please email me at: comeuntochrist@att.net and I will let you know when the Kindle is available. Marlena
I was born into a family of Jews, descendants of Russian and western European stock who, in the early years of this century left their homeland and traveled with great hope in their hearts to this wondrous land of America, there to make a new life for themselves and their heirs.
Growing up, I heard of the wonders of God; how he had saved our people from Egyptian, Assyrian, Babylonian, Roman, German and Russian tyranny, bringing them through the anguish of slavery, through their great wanderings in the deserts of Judea and out of the shivering darkness of the shtetls of western Europe. I heard in the prayers of the elders of the synagogue their gratitude for deliverance from the hands of ancient mortal enemies. I heard Elohim praised for remembering the Jews in their dispersion throughout the world, and for His great mercy during their awful trials at the hands of Hitler and his legions. I was taught that the greatest events in human history were the creation of man by God and then the freeing of the Hebrew people from Egyptian and Babylonian rule. Through the prayers of the faithful I learned to love and to fear our immortal Father who lives in Heaven and who, I was taught, we cannot really know.
In a broad sense a congregation is missionary to its members. I was easily converted to the knowledge that my heritage was special above all others. My mother told me to be proud that I was the latest in my family of a long line of Hebrew women, part of the eternal covenant God made with Abraham, Isaac and Jacob that the Jewish people were special to Him because of their willingness to live His Law. I was not learned in scripture but I read with great interest the Old Testament’s first five books and the book of Judges, together making up the text of the sacred Pentateuch or Torah.
The Talmud, a collection of complex commentaries of the learned rabbis of past ages, was also a part of my study. Since Jews do not read the New Testament or believe that a Savior and Redeemer named Jesus Christ has come to them, I knew nothing of the Christ. My Lord was God, and my promised land was Israel. But I loved and believed in the stories of the prophets. These wondrous men were heroes to me because of their passionate relationship with God and their religious fervor to learn and to spread the word of God among their followers. All of them prophesied and testified of the Mashiach who would one day save the Jewish people and return them to their homeland of Israel. Prophets could always be counted upon to speak the truth and in those times many of them were sent by God to counsel the masses who were stiffnecked even then.
But there was no prophet in my life and times. We were all adrift to wander as the wind moved us, tribes of Jews torn away from their precious homeland and still at odds in a new society, we became pioneers of private destinies. It seemed a long and lonely road, but any desires I had about a personal God who would help me with the increasing complexity of my life I hid away within my deepest self. With the rest of my people I waited and watched for the Mashiach to arrive.
As I grew to be a woman, however, my feelings about my religion became more conflicting. Though I loved to hear the cantor sing during services, listening to the ritualized prayers offered by the rabbi increasingly left me with feelings of abandonment and loneliness. Friday night services and Sunday School were times of friendship and feeling part of a special congregation, but at the same time many of the services were of ancient origin, unchanging, impersonalized. I felt overlooked, uninspired, unfulfilled. There was more to know, I was sure, before I could give my full heart to God or begin to understand His design for me. Somehow, that was of prime importance even in my youth. I began to resent the People Israel concept that was a subject of reverence in every synagogue because little emphasis was placed upon situations of the present time and the conflicts which weave themselves inextricably into our lives.
Eventually, by the time I had turned fourteen I wandered away from the services, feeling that something was wrong, untrue, not right, though I could not then name the doubts that pulled at my mind. I understand now that I was seeking a way to know for sure that which I suspected… My spirit longed to know its Maker and to be at peace. I wanted to know of life before life and after death, for that would give me clues as to the purposes of God concerning the human soul. I wanted God to speak to me alone as His child, separate from Israel. But I didn’t know how to bring that about. Prayer, my only recourse, seemed without fruit. It took most of half a century before I was made aware that the truth was all around me, waiting only for my discovery.
That wondrous time came unexpectedly after many years of unhappy living and as much soul searching. During that time I was to be married and divorced but never blessed with children. My childhood had been abusive, my teenage years were spent trying to disprove many of the lessons on morality my strict Jewish parents had taught me. I was quite unready for the responsibilities of adulthood and marriage. Personal unhappiness caused job failures. Lack of a healthy self respect caused me to make poorly thought out decisions regarding a marriage partner. I seemed headed for mental breakdown at times and had to seek counseling more than once. Eventually, career relocations, readjustments after divorce and a few liaisons resulted in serious personality problems. There were many moves through many states, once even to Mexico for a year where I nearly died of a virus I contracted after drinking a single glass of contaminated water. I arrived in my forties a much sadder and quieter woman, sure of very little and longing for more than I could understand.
And he humbled thee, and suffered thee to hunger…that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord doth man live. Deuteronomy 8:3
It was not really by accident that I first experienced Christian doctrine. My brother had been the first of our Jewish family to join The Church of Jesus Christ of Latter-day Saints shortly after marrying a Tongan woman who was strong in that Church. On a rare visit he presented me with a Book of Mormon, thereby laying the groundwork for visits by Mormon missionaries in the months to come. Though I did not comprehend the beauty of the Book of Mormon then or feel that I was able to accept Jesus Christ, I was moved by the things they taught me. Their information about the pre-mortal existence of mankind, about humanity’s purpose on earth and especially revealed doctrine concerning eternal life and exaltation through Jesus Christ fascinated me. They taught me a lot I could never have learned through my Jewish experience. I attended church with them after Sunday services on two occasions, out of curiosity, really, to learn what I would feel in that rarified air. I was amazed to discover myself touched so strongly by emotions I did not understand that I broke into tears touching the chapel door! But when, eventually, the missionaries wanted me to be baptized I told them honestly that I couldn’t, because I had to be true to Judaic teachings which forbade baptism in the name of, or in any way associated with Jesus Christ. Though I was no longer active in my faith I retained strong loyalties to the past.
On my own, I did find my way back into that chapel from time to time after everyone had left the Sunday service there. Something told me I would be listened to. I would enter the chapel on Sunday afternoons after everyone else was gone so as not to be recognized as a Jew attending a Christian church. It sounds silly now, but I actually thought I would be ostracized and made to leave if I were found in a church!
With great reservation and not a little fear, I sat in the pews and prayed. So many times I strongly felt a presence close behind me, but when I turned around I could see no one. It was mystifying, a new experience, a beginning. Even stranger, after every prayer I offered I found within the following week true relief and help. Soon it became a regular practice. I attended Friday night services in the local synagogue, and on Sunday afternoons when the Church chapel was empty I stole my way in to ask God for help. Unfailingly, time after time my needs were met! I didn’t understand, but it was great. I was on a roll!
The Lord wanted me in his flock, I believe, because fate again caused me to move, this time to Oregon where my brother lived with his family. His wife, just thirty-four and sick now with cancer, was dying. Their four sweet children were frightened for her. I came to help in any way I could and once there found the kindness of the Latter-day Saint community something I could not ignore. They did not try to change me. They loved and cared for me more than my own people had done in many years. I came to respect them for the intensity of their love for Jesus Christ and their watchful care of and service to others.
The Lord is my shepherd; I shall not want…He restoreth my soul: he leadeth me in the paths of righteousness for his name’s sake. Psalm 23:1,2
Eventually, I became close to some stake missionaries who told me again that the Gospel of Jesus Christ was true. To test that concept I would have to have faith in God. They said that I would not have to give up anything I already knew was true, but only add to what I knew. They told me that all people on the earth today were descendants of the twelve original tribes or families of ancient Israel through the biblical Joseph who, in the Old Testament, was the owner of the coat of many colors. Joseph was the son of Jacob, son of Isaac, son of the great prophet Abraham. (Through a blessing after joining the Church I later learned that I was a direct descendant of the ancient tribe of Judah.)
The stake missionaries were descendents of another of Joseph’s sons, Ephraim , as are a great many gentiles (people of non-Israelite lineage and those without the Gospel), entitled to the ancient blessings which he received from his father. I looked up the references they gave me in Genesis 48, where it states that the seed of Ephraim will become a multitude of nations, again in Genesis 49, when the sons of Joseph are blessed, Judah among them, as the lineage which would welcome the Savior’s return in glory. These promises were made by our Father in Heaven who loves the Jewish people as His first chosen. He will not let them perish but one day will bring them together again, ready for the Savior’s appearance in their midst. I was overcome by this knowledge. What a great joy to know that the Jews will be restored to Israel to again occupy their homeland! In 2Nephi in the Book of Mormon God reveals His plan to gather the Jewish remnants to Israel where they will live in peace with their Mashiach. This prophecy is the fulfillment of the dream of all generations of displaced Jews throughout the world. How grateful I am for this great gift!
The missionaries had taught me that this Joseph of the coat of many colors was a “fruitful bough…by a well whose branches run over the wall,” (Gen 49:22). He was blessed that through his loins would come a modern prophet into a new country across the wall and well of the sea whose name would be as his and through whose unselfish and tireless efforts the waiting world would hear the true and full Gospel of Jesus Christ restored to the earth after many hundreds of years of spiritual darkness. This marvelous prediction was made a couple of thousand years before its occurrence in 1820 when the boy Joseph Smith was led to the golden plates that through revelation from God became the Book of Mormon, so that we in these last days can have the truth restored to us.
…the Prophet Joseph Smith said: “I told the brethren that the Book of Mormon was the most correct of any book on earth, and the keystone of our religion, and a man would get nearer to God by abiding by its precepts, than by any other book. Introduction, Book Of Mormon
Through all the many lonely years of my life, hearing and reading these things gradually had a profound impact on me. I listened. I wanted to hear more, though years earlier the young missionaries had told me the same things. Not being ready to hear their message then, I had forgotten much, but hearing it now my soul was stirred. I found myself taking it in. There were many conflicts between what I remembered from my past and what I was now being told. Why do we need a Savior? Could the Jews have been wrong about Christ’s divinity all these years? Isn’t our Heavenly Father enough to save us? Is it true that Christ saved us from sin and the terror of spiritual death and also wants us to have exaltation in the kingdom of God? If there is a Holy Ghost, where is the biblical Old Testament reference to him and to the divinity of Christ? I knew nothing of Jesus Christ or Christianity. Christianity was a concept I had always thought was inferior to Judaism, an entirely secular world that was confusing (and unnecessary).
I also had many questions about the story of the buried golden plates of early American prophets and the coming forth of the Book of Mormon through the Prophet Joseph Smith. Was he really a latter day prophet of God? How important is revelation? How could I know for sure if this Christian faith was more correct than all others? Why was it important enough to study?
The most important question, as I look back, was how it all fit together in my mind and heart.
Eventually, working part time as a nurse aide I offered to help my new found friends build a room on their barn so I could move into it. “I will study your books and my books,” I told them. “And I will stay in that room, except for work, until I solve this problem.” I was forty-seven, divorced, childless, not knowing how to further map my course. What did I have to lose?
We built the room in a month and I moved most of my belongings into their barn loft. I moved myself beneath it in my new room, just across from the goats. (They made sweet but restless and noisy neighbors.) My new sanctuary had no toilet and no running water but the main house was only twenty five feet away. I had electric lights, a bed, my television, my typewriter, the Book of Mormon, the Doctrine and Covenants, the Pearl of Great Price, the Torah and the Talmud. As if to keep me literally on my toes or on my bed, a family of field mice took up shelter beneath the bed frame. I could hear their chirping and chewing while I read. It made me shudder. I remember praying to God to keep them from jumping into bed with me while I slept! In self defense I sometimes read aloud to them from the scriptures while they scurried and mewed beneath me.
Finally I set traps for the mice and for the following five months I worked, read, studied and prayed that the knowledge I sought be revealed to me through the scriptures. I prayed for a harvest, and like a desperate detective I hunted among the thin pages of ancient knowledge hoping to excavate the great truths that waited there. I spread out the volumes on my bed like the precious fragments of recorded time they are and let my mind and heart scan the centuries, from Genesis through the Exodus, from the Davidic kings through the advent of Christ to the prophecies of John in the book of Revelation. Concentrating especially on the prophets I came to understand their great missions and how they always could be counted on to speak the truth.
In that little room I read, prayed, slept, read some more. I was starved to know everything those books could teach me. After a long time, I began to discern the ways of God as separate from mankind, to see how His mighty hand adjudicated in the affairs of men. From Old Testament writings to the life mission, death and resurrection of Jesus, from the Revelation to the ancient record of the forerunners of the Indians of America, where Christ appeared after his resurrection to visit his “other sheep” to establish His Church among the earliest ancestors of this continent. I discovered that the Book of Mormon is a marvelous record of that visit and of those early civilizations. Inscribed on gold plates during the period from 600 b.c. through a.d. 421, it truly is a companion to the Bible, giving further prophecy of Jesus as the Savior of the world. I found it to be an undeniable second witness of Christ.
I learned of Joseph Smith, chosen to bring about the Gospel’s restoration after many hundreds of years when no one holding that sacred priesthood authority was on the earth. He told all who would hearken that he had been called of God to restore that ancient authority, that he was a modern mouthpiece for the Almighty. He came as a servant, a conduit for the word of God to bring that enlightenment promised in the scriptural canon, to support and augment what the Bible teaches.
I began to believe that the Doctrine and Covenants, a book of the revelations of Christ to the Prophet Joseph Smith and others, was an inspired record revealing in present day language the ways of God among men, instructing through revelation the building up of the restored Church of Jesus Christ upon the earth, outlining “the purpose of mortality, the necessity for obedience, the need for repentance, the workings of the Holy Spirit, the ordinances and performances that pertain to salvation, the destiny of the earth, the future condition of man after the resurrection…” (See Explanatory Introduction, the Doctrine and Covenants) and many other wondrous ideas that no man or group of men could have conceived. I realized that no human intelligence could be so profound or boast such broad scope as I found in those pages. This truly was the work of that great author, the Word of God.
And also those to whom these commandments were given, might have power to lay the foundation of this church, and to bring it forth out of obscurity and out of darkness, the only true and living church upon the face of the whole earth, with which I, the Lord, am well pleased… Doctrine and Covenants 1:30
But the fundamental problem begged solving. I prayed to know how all of this could all be true if Jesus was not the Christ. The blinders I wore came from centuries of secular programming. Should I erase that from my past? Could I actually make the change? My very identity had always seemed to depend upon my allegiance to the teachings of the Torah and the rabbis in the synagogue. I was a Jew. Jews do not believe that the Mashiach has come. For a Jew to say that Jesus is the Christ is to declare oneself as dead to Judaism. Jewish families have held funerals for members who crossed to that side of the barbed wire. They were turncoats. They became amongst fellow Jews a hiss and a byword, unwelcome in the streets and in synagogues. They were unwelcome even in their own homes.
Though I was now faced with evidence I could no longer deny, where would permission come from so that I might finally accept the fact that long ago in Palestine there was a man who came to speak to those from whose loins all modern Jews have descended. Carrying that banner of the covenant with Abraham this humble, gentle and loving man truly was and is the Messiah of this world, through his own choice he had come to lead humankind toward their eternal home and inheritance: eternal life leading to exaltation in the Kingdom of God.
One day I was driving alone into town. At a stop sign a voice went through my mind: Jesus Christ is the Savior of the world. I started. What was that? Again the same words came to me. I remember staring at the red light, watching it turn green and red again. No cars were behind me, so I just sat there trying to understand what I had heard. The voice was still, but I was amazed at its message, amazed that I had heard something that didn’t come from myself. I began to think about those words. Slowly I reasoned that if Jesus were just some teacher of long ago there would be no churches erected to his name, nor would he be worshipped as the Messiah throughout all these centuries. If he were the Messiah, then of course it made sense that Christians would follow him and look forward to his Millennial reign, as they have done since his resurrection. Without any warning, without any emotion, it was like a problem solved. It made sense.
That Sunday I attended the Sacrament meeting at the local LDS Church and stayed for classes afterward. There the Plan of Salvation was clearly and simply explained to me, as I had heard it years before but now it bore its truth to me. Now I opened my heart to that great message. If this was all true, then I wanted for the rest of my life to follow the Savior. I vowed to seriously consider baptism. I prayed to be led and to know the truth. It wasn’t until later that I discovered that somewhere beneath my own knowing I had, since my first encounter with the missionaries been building a new infrastructure inside the old barricades, a lighter, cleaner spirituality, in half-conscious anticipation of a newly emerging self.
When I was reminded that Jesus Christ died for me that I might be free of death and sin, that through my faithfulness and works I could realize my spiritual potential, I didn’t know what to feel. I wondered why God would do that for us, and why He would send His son to be sacrificed. I knew I was unworthy of such an act, even genuinely embarrassed by it. But gradually, as though I had always suspected it I realized that Jesus, if he were the Mashiach, was the Jews’ truest hero; the mightiest, bravest of them all and merciful beyond human understanding, someone who, through his supreme act was able to save not only the Jewish people from physical and spiritual bondage, but even all mankind. His gracious and profound message to those he saved, his wondrous miracles and great courage among those who were enemies, his love for all of us proved that he could do anything he chose to do.
Behold, I am Jesus Christ, the Son of the living God, who created the heavens and the earth, a light which cannot be hid in darkness; Doctrine and Covenants 14:9.
Growing within me now was a new feeling, gentle but insistent, a discovery that seemed to have finally persuaded my body’s every cell of the answer to my lonely quest: Here at long last was a flesh and blood gift from God to each mortal soul. My Father in Heaven had shown His great love for me in a way I could not any longer ignore. I was becoming sure that I could also gladly serve and adore His Son. Here at last, I felt, was someone who truly understood my deepest need for love and acceptance. Here was a Perfect One through whom I could realize my potential for faith and trust in God and learn His plan for my sojourn on earth and throughout eternity. I was rapidly learning that in Christ I had found the one for whom I would willingly give up my sins, even my life.
And then a funny thing happened. I waited. And waited. I attended Church but didn’t ask for the missionary discussions, which must precede baptism. I worked and thought about what I had discovered but did nothing about it. When my Mormon friends asked me for a commitment, I demurred. It was as if the knowledge was itself enough, but in my most private moments I knew I was still afraid to make through baptism the essential Christian covenant: to follow Christ, to live the full gospel.
Soon after my discovery I was chosen to meet a friend at the hospital and bring her home following a minor surgery. I was late and hurriedly left my little room in the barn. Standing outside it I adjusted my coat. No one else was on the property.
Suddenly there was a Presence at my right side. He was taller than I, though I didn’t see him with my natural eyes. I saw him with spiritual eyes. I know he had a definite body because I felt it was there, felt the weight of it next to me. I was aware of the perimeters of his body. He said only “You need to understand that it’s all in how you look at it. This is God’s Church.” Profound words from an angel of God.
How can I describe my reaction? He had simply imparted a bit of knowledge to me, but it hit me like an explosion! It was as if the thought came from me! I looked upward as he spoke. The sky was suddenly a vast, gateless field of air. It seemed to expand for me and I realized that now for the first time I was free. Truly, completely, without apology, free! I felt wonderful, a prisoner released. As if the words he uttered had been my thoughts! Aloud I said suddenly “If that is true I want to become a Mormon.” It was the release of an unrealized wish. That’s when a miracle happened.
Sometimes in a life it is as though all moments meet, all hours suddenly account for their time and direction. It was so then and there. My heart swelled and pounded until I felt it was bursting! My body was tingling from bottom to top. I felt joyous for the first time in my life. In that moment I was changed forever. I felt a new certainty. With sudden and great force of heart and mind, I knew – standing there filling full of light – that Jesus is the Christ and that The Church of Jesus Christ of Latter-day Saints is the restored Church of Jesus Christ on the earth and that there is a living prophet of God on the earth today. I knew of the power of revelation. I knew that every prayer I had begged an answer for was at that moment being answered. God has never stopped speaking to us. All the roads of my life coalesced at that moment of perfect unity. I was free to choose and I had just received heavenly permission. It is all true. And it was all mine.
I was baptized April 6, 1988 a member of The Church of Jesus Christ of Latter-day Saints, a happy Jewish woman from the ancient tribe of Judah, certain for the first time in my life of what I was doing. To be baptized in the name of Jesus Christ is no small thing for one who has followed only the teachings of Torah and Talmud to the exclusion of all further light and knowledge. That moment in the water was truly the burial of my sins, the cleansing of my soul, the lifting of the terrible weights of conscience that life had brought me. I received the second baptism; the laying on of hands for the reception of the gift of the Holy Ghost, in accordance with the revelation given the Prophet Joseph Smith. The LDS Church is the only one which baptizes in this way, following Christ’s example.
Is it crazy to say that the conversion of a Jewish soul is the culmination of the wanderings of ancient Jews who followed Abraham and Moses out of hellish Egypt? My own family’s ancestors lived as hunted animals in the wartime ghettos of Europe. They came looking for freedom but ended being herded like cattle across Germany in the killing boxcars. They endured bravely the stuffy, overloaded boats that bore them on the last leg of their Diaspora and brought them to a waiting America that they might worship in freedom.
They came here also for me, that I, too, might worship in freedom. I carried with me their darkness, their unrelieved yearning for the light the full Gospel brings. My future would now be filled with the bright light of Christ and the further assurance that I was finally in his Church. In the sacred moments of baptism by one having true authority, then the laying on of hands for the reception of the gift of the Holy Ghost, it was made known to me that I had learned the ways of God at Jesus’ feet! As a new Christian I would be required to follow him in all things as one of the many thousands of missionaries of the Restoration, to progress in my life’s journey until that day when I should hopefully meet him again at that Bar of eternal judgment.
Ask, and it shall be given unto you; seek, and ye shall find; knock, and it shall be opened unto you.For everyone that asketh receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened. 3Ne 14:7-8
A year after my baptism I received a cherished Recommend permitting me to enter one of the temples of the Lord. These holy houses of the Lord have been reestablished in these latter days throughout the world in increasing numbers of countries. (At this writing there are nearly seventy operating, under construction and in planning stages in more than thirty countries.) I participated in temple ordinances and blessings which are authorized by the sacred sealing and binding power of that Melchizedek priesthood which Jesus and his apostles held. It has been my great joy to be a part of these saving administrations for the living and the dead which Jesus instituted (1Cor 15:22-58), that my family, indeed that each of us, may be forever together, not only with our present but also our ancestral families through eternal and sacred covenants, if we prove our faithfulness through righteous living.
I know that marriage can be forever. Families separated in life can be reunited after their earthly sojourns have ended. Grieving for the departed does not have to be traumatic because of the revelation to latter day prophets that we have always lived and will continue throughout eternity to live, to be further taught those sacred truths that will help us to progress in our understanding of God’s kingdom. Knowing the full Gospel of Jesus Christ truly has made me see how perfect is the Plan of Salvation of our Heavenly Father. He wants us to return to Him, to continue to progress toward perfection after our time on earth. He has promised his children that they can eventually inherit all He has and realize their spiritual potential. How truly grateful I am for this great knowledge.
How I love my Savior! When I read the marvelous revelations given by him to the Prophet Joseph Smith I am filled with awe at Christ’s great love for mankind. I am humbled by his love for me. Through latter day scripture which tells of his visit to the American continent where he reestablished his Gospel following his resurrection I found a great treasure of knowledge and wisdom. I eagerly listen to his unceasing communication through his living prophets today. I know that God’s mercy toward us is unfailing. I know that after my death, if I am worthy I shall see Him again and renew our friendship.
Jesus the Christ is my example of all things good. He is my brother. He helps me to leave a legacy to all the world through my testimony that he is the Christ who shed his blood for us that death and sin would be forever overcome. Through him I have learned that baptism by one having proper authority is the gateway to eternal life through the ancient covenant between God and His great prophets Adam, Abraham, Isaac, Moses, Noah, Isaiah, Jeremiah, John the Baptist, Jesus Christ, Joseph Smith, and those who have come after him.
I have, finally, the knowledge of where I came from, why I am here and where I am going. Our Heavenly Father and our Redeemer have prepared many blessings and gifts of the spirit for each of us. If we will but come to Him with a humble heart, a repentant spirit and a love of discovery we can all find those bestowals waiting for us to claim.
There are souls who love the Lord with only a part of their being, seemingly in little need of spiritual nourishment. But to a Jew who loves God more than life and longs for the saving grace of a personal Savior and the guiding ministrations of the great Comforter, even the Holy Spirit, The Church of Jesus Christ of Latter-day Saints is the coming home, the bringing forward out of silent darkness into brilliant light truths that are saving and eternal. To me, this is the fulfillment of any life. The full Gospel contains all that anyone needs to know of Christ and his truth at the current time because Christ is its living head. It is a table spread before the faithful searcher, filled with survival food for the soul. It is, simply, the perfect feast.
Wherefore, ye must press forward with a steadfastness in Christ, having a perfect brightness of hope, and a love of God and of all men. Wherefore, if ye shall press forward, feasting upon the word of Christ, and endure to the end, behold, thus saith the Father: Ye shall have eternal life. 2NE 31:20 (emphasis mine)
I know that my Savior lives, that he sits on the right hand of the Father, and that the Holy Ghost teaches and testifies of all truth. I know by the power of the Holy Ghost that Joseph Smith was and is a prophet of God and that The Church of Jesus Christ of Latter-day Saints is the restored Church of Christ upon the earth today and that we have a living prophet, Gordon B. Hinckley, who receives revelation for all mankind. He is President of that Church. I solemnly testify by the power of the Holy Ghost that these things are true, in the sacred name of Jesus Christ, amen.
Marlena Tanya Muchnick
www.peopleofthebook-judaica.com
check out my other blogsites and see my books = http://judaicaworld.blogspot.com
03/15/2012 at 2:35 am (Uncategorized)
Link to Binyamin Netanyahu speech to Congress, May 24th, 2011:
Uri Friedman Uri Friedman – Tue May 24, 3:28 pm ET
But aside from the politics of clapping, what exactly is in Netanyahu’s proposal? The Israeli prime minister called on Palestinian President Mahmoud Abbas to accept a Jewish state and “tear up” the reconciliation deal Abbas’s Fatah faction recently signed with the Palestinian Islamist group Hamas, since, as Netanyahu put it, Hamas is bent on Israel destruction. Netanyahu demanded that any Palestinian state be demilitarized, that Israel retain areas in the Jerusalem and Tel Aviv suburbs and maintain a military presence along the Jordan river, that Jerusalem remain the undivided “capital of Israel,” and that Palestinian refugees not be permitted to return to Israel. Analysis of Netanyahu’s address is going in several different directions.
*****************************************************************************
WASHINGTON — Prime Minister Benjamin Netanyahu of Israel, broadly laying out the Israeli response to President Obama’s peace proposals, called on the Palestinian Authority president, Mahmoud Abbas, on Tuesday to accept what Mr. Netanyahu framed as a tenet: that Palestinians will not get a right of return to Israel. In so doing, he made clear that he was giving no ground on the major stumbling blocks to a peace agreement.
11/29/2011 at 11:51 pm (Uncategorized)
The festival of Rosh Hashanah–the name means “Head of the Year“–is observed for two days beginning on Tishrei 1, the first day of the Jewish year. It is the anniversary of the creation of Adam and Eve, the first man and woman, and their first actions toward the realization of mankind’s role in G-d’s world.
Rosh Hashanah thus emphasizes the special relationship between G-d and humanity: our dependence upon G-d as our creator and sustainer, and G-d’s dependence upon us as the ones who make His presence known and felt in His world. Each year on Rosh Hashanah, “all inhabitants of the world pass before G-d like a flock of sheep,” and it is decreed in the heavenly court, “who shall live, and who shall die… who shall be impoverished, and who shall be enriched; who shall fall and who shall rise.” But this is also the day we proclaim G-d King of the Universe. The Kabbalists teach that the continued existence of the universe is dependent upon the renewal of the divine desire for a world when we accept G-d’s kingship each year on Rosh Hashanah.
The central observance of Rosh Hashanah is the sounding of the shofar, the ram’s horn, which also represents the trumpet blast of a people’s coronation of their king. The cry of the shofar is also a call to repentance; for Rosh Hashanah is also the anniversary of man’s first sin and his repentance thereof, and serves as the first of the “Ten Days of Repentance” which culminate in Yom Kippur, the Day of Atonement. Another significance of the shofar is to recall the Binding of Isaac which also occurred on Rosh Hashanah, in which a ram took Isaac’s place as an offering to G-d; we evoke Abraham’s readiness to sacrifice his son and plead that the merit of his deed should stand by us as we pray for a year of life, health and prosperity. Altogether, we listen to 100 shofar blasts over the course of the Rosh Hashanah service.
Additional Rosh Hashanah observances include: a) Eating a piece of apple dipped in honey to symbolize our desire for a sweet year, and other special foods symbolic of the new year’s blessings. b) Blessing one another with the words Leshanah tovah tikateiv veteichateim, “May you be inscribed and sealed for a good year.” c) Tashlich, a special prayer said near a body of water (an ocean, river, pond, etc.) in evocation of the verse, “And You shall cast their sins into the depths of the sea.” And as with every major Jewish holiday, after candlelighting and prayers we recite Kiddush and make a blessing on the Challah.
See www.chabad.org
09/25/2011 at 6:35 am (Uncategorized)
And here’s a pix for you. Please click on www.jewishconvert-lds.com to order my books at $10 each. You can also purchase Notes of a Jewish Convert to the LDS Church and my fifth book, A Mormon’s Guide to Judaism as Kindle books through Amazon.com. And find me on Mormon.org.
for firesides and classes on similarities and differences between Mormons and Jews, email me at: comeuntochrist@att.net.
08/31/2011 at 4:54 am (Uncategorized)
There is no written history about the lives of the Hebrews in their homeland or about the Dispersion from Babylon after about 430 B.C. but there are narrative histories from the period 170 B.C. to A.D. 70. These come from the works of Josephus (37 B.C.- A.D. 100) who was a priest in the rebuilt Second Temple, Herod’s temple. He was a Pharisee and politically astute. He was of course not immune to bias or self interest or even selective ignorance, but his works are better than none at all.
Jewish history really began with the destruction of Jerusalem by the Babylonians in the period between 722 B.C. and 586 B.C. Through the eyes of the prophet Isaiah we read the warnings that were given the Israelites about their enemies, the Assyrians. It was at that time the name “Jew” really became their identity. Before that they were pre-exilic, pre-Babylonian Exile, not to be confused with the Exodus from Egypt back in 1500-1000 B.C., also known as the beginnings of the Iron Age. They were called Hebrews at that time. Some historians believe they fled before the Advance of the Hyksos, an Asiatic people who conquered Egypt in about 1650 B.C. Some of them were Semitic, descendents of Shem, one of Noah’s sons. They were wandering tribes from northern Arabia, around the area of the Tigris and Euphrates River valley. They were called the Habiru, Hapiru, or Apiru. Josephus tells us many of these people made an exodus from Egypt in about 1550 B.C. Some of the Habiru groups became the ancestors of the Arab people. The later chapters of Genesis appear to chronicle these times.
The Hebrews coalesced as a social order during this period, though there is no real history of them until the 13th century B.C. It is also possible the name came from the word “eber”, to cross. This denoted those people who had crossed over from beyond the Euphrates. Our LDS Bible Dictionary does not apply dates to a sequence of events until after the death of Joshua and the period of the reign of Judges in Israel. It lists the start of Saul’s reign as 1095 B.C. We read of his reign in 1 Samuel.
The fog really lifts by the eleventh century with the rise in the north of the kingdom of Israel and in the south, the kingdom of Judah, lasting until the eighth century. King David wrote many of the Psalms during his and Solomon’s reign from 1000-925 B.C. The Hebrews at that time worshipped a primary god called Yahweh, which comes from the Hebrew letters YHVH, called the Tetragrammaton, a four lettered symbol which, according to the priests of the time, is a code for the actual name of God. They also paid homage to other gods who were public deities of the general Canaanite population.
That period was a time of radical change in the eastern Mediterranean area. Empires were broken down into city-states, ideographic writing gave way to syllabic script. The Greek and Hebrew alphabets were coming into everyday usage.
Babylon gave way to Persian rule in 500 B.C. Cyrus the Great allowed the Jews religious freedom and encouraged the rebuilding of their temple. He introduced the Aramaic language, which was to become to the Jews a language second to Hebrew. Persia eventually fell to Alexander the Great who introduced Hellenism the Jews to in 330 B.C., and that is where the apostles of Christ found them on their journeys around the Mediterranean in the first century A.D.
But the discourses of the prophets Amos and Hosea did a lot to change that. Yahweh dwelt on Mount Zion. They taught that Yahweh was no tribal god. He controlled the fate of humanity and ruled with justice, not mere whim. These Yahwist prophets, as they were called, came largely from the Judahite upper classes. They had Semitic names, meaningful names, like Yehoyishma=Yahweh will hear.
These prophets encouraged the Israelites to accept a declining interest in the worship of multiple gods. But during the reign of King Josiah in 609 B.C. the king of Babylon overthrew his Assyrian emperor and destroyed his city of Ninevah. We find our information on this war in the book of Jeremiah, who prophesied until after the downfall of Jerusalem under King Zedekiah.
In 586 B.C. the capture of Jerusalem occurred. The kingdom of Judah survived only two more decades. The Jews were deported to Babylon, but by then the religious life of the Judahites had become somewhat established as a monotheistic life. They gradually, in two major waves, returned to their homeland during the 5th and 6th centuries. It is from this period that the transformation of Israelite religion to Judaism is thought to have its most formative roots.
What are the most important events in Old Testament Hebrew history? Blessings from these seminal events resulted in numerous achievements in Jewish history:
The first Israelites of Avraham and Moses’ time (circa 2000 B.C.) were descendants of nomadic Phoenician and Semitic groups wandering in the Levant area that surrounds the Mediterranean Sea, now consisting of Jordan, Syria, Turkey, Greece and Egypt. Semites were of Caucasian blood. These people claimed descent from Avraham, Isaac and Jacob. They were the ancestors of the Hebrew people who were in the area of Israel during the time of the Old Testament writings.
The father of the Semitic people according to scripture was not Avraham but Shem, second son of Noah(Gen 9:26, 10:21, Moses 8:12). A great grandsonof Shem, named Eber (6 Gen 11:10-14) may be where the name of Hebrew (colonist, colonizer, he who came from beyond or across the river) originated.
The ten “lost tribes (families) of Israel” who left Babylon following the Assyrian conquests there in 722 B.C. and 586 B.C. led to the scattering of the Israelites throughout the world. Some are the progenitors of the Anglo-Saxon (from “Isaac’s sons”) tribes that gave rise to the Celtic peoples and their Druidic priests.
The Exodus from Egypt 1500-1000 B.C. (1250 B.C. – the greatest exodus)
The destruction of Israel in 722 B.C.
The conquest of Jerusalem by the Romans in A.D. 70
Beginning of the foundation of classical, rabbinic Judaism under the leadership of great rabbis. It also created a crisis of faith and the Sabbath became Israel’s sanctuary.
The Moslem conquest of the Middle East in A.D. 640
Leads to philosophical and mystical inquiry that has become part of the Jewish religion and culture.
“Yea, and ye need no longer hiss, nor spurn, nor make game of the Jews, nor any of the remnant of the house of Israel; for behold, the Lord remembereth his covenant unto them, and he will do unto them according to that which he hath sworn. Therefore ye need not suppose that ye can turn the right hand of the Lord unto the left, that he may not execute judgment unto the fulfilling of the covenant which he hath made unto the house of Israel.” (3 Nephi 29:8-9)
Hitler’s rise to power was the initiation of a period that wrought great fear and destruction. Millions were forced to live in ghettos, only to be deported later to the concentration camps. The tragic details remained obscure until the liberation of the death camps and the further revelations during the Nuremberg War Trials. From the rise of the Nazi party in 1933 to the end of World War II in 1945, a diverse group was imprisoned, including Jews, Jehovah’s Witnesses, Gypsies, dissenting clergy, homosexuals, as well as others who were denounced for making critical remarks about the Nazis. More than 6 million Jews perished. The area of devastation included all the countries Hitler’s army invaded, including Germany itself.
Dachau, one of the first Nazi concentration camps, opened in March 1933, Six death or extermination camps were constructed in Poland. These so-called death factories were Auschwitz-Birkenau, Treblinka, Belzec, Sobibór, Lublin (also called Majdanek), and Chelmno The primary purpose of these camps was the methodical killing of millions of innocent people. Hitler had several camps built in 1935. In the beginning of the systematic mass murder of Jews, Nazis used mobile killing squads called Einsatzgruppen. The Einsatzgruppen consisted of four units of between 500 and 900 men each which followed the invading German troops into the Soviet Union.
By the end of 1943 the Germans closed down the death camps built specifically to exterminate Jews.
The approximate death tolls for the camps are as follows: Treblinka, (750,000 Jews); Belzec, (550,000 Jews); Sobibór, (200,000 Jews); Chelmno, (150,000 Jews) and Lublin (also called Majdanek, 50,000 Jews). Auschwitz continued to operate through the summer of 1944; its final death total was about 1 million Jews and 1 million non-Jews. Allied encirclement of Germany was nearly complete in the fall of 1944. The Nazis began dismantling the camps, hoping to cover up their crimes. By the late winter/early spring of 1945, they sent prisoners walking to camps in central Germany. Thousands died in what became known as death marches. (From A Teacher’s Guide to the Holocaust, University of South Florida)
| Also known as Holocaust Remembrance Day, Yom ha-Shoah is a relatively new holiday. It occurs on the 27th of Nisan. “Shoah” is the Hebrew word for the Holocaust. This is a memorial day for those victims. |
10. God knows the thoughts and deeds of men
11. God will reward the good and punish the wicked
12. The Messiah will come
13. The dead will be resurrected
Jews believe the 613 commandments in the Old Testament are for Jews in particular. They leave the Gentiles to follow the less exacting rules of conduct known as the Noahide Laws. According to traditional Judaism, God gave Noah and his family only seven commandments to observe when he saved them from the flood. These commandments, referred to as the Noahic or Noahide commandments, are inferred from Genesis Ch. 9, and are as follows: 1) to establish courts of justice; 2) not to commit blasphemy; 3) not to commit idolatry; 4) not to commit incest and adultery; 5) not to commit bloodshed; 6) not to commit robbery; and 7) not to eat flesh cut from a living animal. The Noahic commandments are binding on all people, because all people are descended from Noah and his family. The 613 mitzvot of the Torah, on the other hand, are only binding on the descendants of those who accepted the commandments at Sinai and upon those who take on the yoke of the commandments voluntarily (by conversion.)
Hebrew has fewer words than English, but many more word roots. Some words have great variety of meaning, depending upon the context in which they are used. Hebrew verbs and clauses are unique as well, and there are only two tenses: perfect and imperfect. These explain modes of action as complete or incomplete. Verbs are found in different stems, expressing varying modes of intensity. This lends the language to have a vivid style, being rich in imagery. Note: Some Hebraisms: A stubborn people are criticized for being “for backward, not forward”, divided loyalties are described as being “a heart and a heart”. God’s anger: shortness of breath, or redness of nostrils. Hebrew nouns can be used like adjectives: “a garden of beauty” or “a mountain of holiness”, instead of “a beautiful garden” or “a holy mountain”. Many of these word arrangements are reminiscent of their Aramaic background.
The psychology of the Hebrew bible and Old Testament is concrete and physical. Bodily organs stand for emotions. Distress and fear may be described as “my bones melted”. Hebrew is also rich in metaphor and simile. Israel is described as a “wild heifer”, a “crooked bow”, and so forth. Use of word images abound as well. God is described in anthropomorphic terms: His eye, hands, arms, feet, etc. He has divine anger, sorrow and repentance.
It should be noted here that the Jews believe Moses saw God face to face on Mt. Zion (Ex 19). Moses, as a prophet, had that gift and revelation. But Jews, oddly, do not believe that God is a person with human attributes because they do not see how He can be omnipotent, omnipresent and omniscient, yet contained in a human body. How to explain the seeming confusion? In the Talmud is the answer: The Jewish doctrine of Incorporeality asserts that terms are borrowed from human creatures to assist in the understanding. Where is our soul? We do not know, but we know we have one. So it is with God’s place in the universe. References to God’s bodily parts are analogies in the Jewish mind of human attributes.
The Book of Mormon was, of course, translated into the King James idiom, a solemn, antique style that was right for its time and season. Though it states it was written “in the language of the Egyptians”, there is no doubt that it includes many Hebrew idioms, words and syntactical patterns, as well as Semitic language construction. It leaves no doubt that it is an inspired book full of revelatory surprises.
Some Hebraisms include the frequent repetition of “yea”, “and”, and “yes”. Also the use of “behold”, and especially the phrase “it came to pass” and “I say unto you.” In the Hebrew this would have been said “And it came to pass in those many days.” (From the Hebrew “Ħayaħ”).
Several other indications of Hebraisms in the Book of Mormon are:
| English | Hebraism | English | Hebraism | |
| Stone altar | Altar of stones | Dark mist | Mist of darkness | |
| Brass plates | Plates of brass | Iron rod | Rod of iron | |
| Harshly | With harshness | Joyfully | With joy | |
| Surely | With surety | Spiritually | In the spirit | |
| Strongly | (be with) strength | Abundantly | In abundance | |
| Go to Jerusalem | Go up to Jerusalem | He thought | He said in his heart |
According to author and scholar John W. Welch, chiasmus literary forms are originally Hebrew and date at least to the 8th-10th centuries B.C. in Isaiah and the Psalms. There are many in the New Testament as well, and in the Book of Mormon.
Chiasmus describes a form of poetry told in parallelisms where the second (and other lines) are inverted. That is to say, the last element is placed first and the first, last:
For my thoughts are not your thoughts
Neither are your ways my ways, saith the Lord. (Isa 55:8)
A chiasm in Hebrew may be expanded to include any number of terms and lines written in one order and then in the exact reverse order. In Hebrew there appears to be no end to the terms or ideas that can be employed. A common structure of lines expressing parallel and inverse parallel ideas is repeated below:
a. And the Jews
b. Shall have the words
c. Of the Nephites
c. And the Nephites
b. Shall have the words
a. Of the Jews
(A portion of the chiasm in 2 Ne 29:13)
There are many chiastic structures in the Book of Mormon. See Mosiah 3:18-19, 5:10-12, 1Ne 15:5-11, 17:36-39, 2 Ne 27:1-5, Alma 41:13-15, Alma 36, to name a few.
The Hebrew and Yiddish languages use the same alphabet. The picture below illustrates that, in alphabetical order. Note that Hebrew is written from right to left, rather than left to right as in English, so Alef is the first letter of the Hebrew alphabet and Tav is the last. It also does not have upper or lower case letters. The Hebrew alphabet is often called the “alefbet,” because of its first two letters. The consonantal pairs “KH” and “CH” are pronounced with a throat-clearing sound. Final letters (specifically used at ends of some words) are also included. Note: This throat-clearing sound is used in the common greeting “Shalom Aleichem”. The table below represents formal Hebrew. Cursive writing is quite different.
Each letter in the alefbet has a numerical value. There is a study known as Gematria that is devoted to finding hidden meanings in the numerical values of Hebrew words. For example, the number 18 is very significant, because it is the numeric value of the word chai, meaning life.
These values can be used to write numbers, as the Romans used some of their letters (I, V, X, L, C, M) to represent numbers.
Alef through Yod have the values 1 through 10.
Yod through Qof have the values 10 through 100, counting by 10s.
The number 11 would be rendered Yod-Alef, the number 12 would be Yod-Bet, the number 21 would be Kaf-Alef, the word Torah (Tav-Vav-Resh-He) has the numerical value 611, etc.
The only significant oddity in this pattern are numbers 15 and 16, which if rendered as 10+5 or 10+6 would be a name of God, so they are normally written Tet-Vav (9+6) and Tet-Zayin (9+7).
The order of the letters is irrelevant to their value; letters are simply added to determine the total numerical value. The number 11 could be written as Yod-Alef, Alef-Yod, Heh-Vav, Dalet-Dalet-Gimel or many other combinations of letters.
Qof through Tav have the values 100 through 400, counting by 100s. Final letters have the same value as their non-final counterparts.
08/31/2011 at 4:41 am (Uncategorized)
The Savior introduces a new standard of righteousness to followers of the Law of Moses.
Much of the New Testament deals with the Law of Moses and with the implications of its fulfillment in the gospel of Jesus Christ. The books of Galatians, Romans, and Hebrews, and important parts of several others, including Acts, James, Colossians, Jude, 2 Peter, and 2 Corinthians, all wrestle with the issue of the Law, and its continued role after the Atonement. Therefore, it is important to understand what the Law was and how it was fulfilled in order to fully understand these portions of the New Testament.
Strictly speaking, the Law of Moses consists of the first five books of the Old Testament—what the Jews call the Torah. These five books of Moses (Genesis; Exodus; Leviticus; Numbers; and Deuteronomy) are also called the Pentateuch, but in the New Testament they are usually just “the Law.” Sometimes the term “the Law” was used for the whole Old Testament, but usually a distinction was made between the books of Moses (the Law) and those of subsequent prophets (the Prophets); hence, the custom in Jesus’ time of referring to the Hebrew scriptures as “the Law and the Prophets” (for example, Matt. 5:17; Matt. 7:12).
The Law was revealed by God to Moses on Mount Sinai and came to be respected even by the gentiles for its antiquity and its comprehensive fairness. By the time of Jesus, it had stood as the criminal, civil, and religious code of the Jewish people for well over a thousand years. It had guided them in every aspect of human activity for so long that Jews found it difficult to conceive of life without “the Law.”
Though all of the Law was held to be of equal importance, the scribes and teachers of Jesus’ day recognized distinctions. They saw a difference between the moral and ethical requirements of the Law, which dealt with relationships between individuals, and the ceremonial requirements of the Law, which included among other things the distinctions between clean and unclean and the sacrificial and priestly regulations. (Num. Rabba 19.8.) Later rabbis relied on this distinction to declare that God would accept faithful observance of the moral law in place of that portion of the ceremonial law which could not be practiced after the destruction of the temple in a.d. 70.
In addition to the written Law, some Jews, notably the Pharisees and the Essenes, also believed in something called the “oral” Law. This was a body of oral traditions which interpreted the written Law of Moses and applied it to new situations. It was often claimed that these traditions had been given to Moses on Mount Sinai; but actually they were attempts of later teachers to “fine-tune” the Law of Moses. This was done (in the absence of revelation) in an effort to extend or even to alter the requirements of the Law in the face of changing social circumstances. These “tradition[s] of the elders” were rejected by Sadducees, by Samaritans, and by Jesus. (See, for example, Mark 7:5–14.)
According to the rabbis, the five books of the written Law contain a total of 613 commandments and prohibitions, the most famous of which, of course, are the Ten Commandments from Exodus 20 and Deuteronomy 5. [Ex. 20; Deut. 5] Yet the Law, or Torah, was more to the Jewish people than merely a rule book. It contained not only an account of the creation of the world and the history of the human family, but also the history, the family and national traditions, and the genealogy of the people of Israel.
Among the Jews of Jesus’ day, esteem for the Law was so great that some even refused to accept anything but the five books of Moses as scripture. The Samaritans also rejected the idea of any scripture beyond the Law. Moreover, centuries of reverence for the Law as the revelation of God to Moses had created an almost fanatical devotion to its precepts in the hearts and minds of most Jews. Thus, the Law of Moses was no longer perceived in Jesus’ day as an expression of God’s will; rather, for Jews the Law of Moses had gradually become identified as the divine will itself—perfect, absolute, forever unchanging and unchangeable. The Law was thought of as the will of God exactly, precisely expressed; therefore, any deviation at all from the letter of the Law of Moses was also deviation from God. There was no room for flexibility or “extenuating circumstances.”
The reason Nephi hesitated when commanded to kill Laban (1 Ne. 4:10–18) was because of the prohibition of the Law—“Thou shalt not kill” (Ex. 20:13). Although Nephi had learned to be governed by revelation, the strictures of the written Law were clear and undoubtedly caused him to pause while he worked out the priorities in his mind. After all, if he killed Laban wrongly, according to the Law it would cost him his salvation. Eventually Nephi learned from these kinds of experiences that the written Law and God’s will were not always identical, and that the will of God expressed in revelation always had precedence over the written Law.
But for most Jews there was no such thing, could be no such thing, as a law higher than the Law of Moses. Nor could Jews talk about a distinction between the letter of the Law and the spirit of the Law, for they conceived of the letter and the spirit as identical. Furthermore, most Jews of Jesus’ day had come to believe that salvation came only by observance of the Law of Moses as the highest possible expression of God’s will, and in no other way. The Book of Mormon shows that among the Nephites before Christ a similarly exaggerated view of the Law had developed at the time of King Noah. Although the priests of King Noah did not keep its precepts, like the Jews they believed and taught the people that salvation came only through the Law of Moses. (See Mosiah 13:27–35.) By the first century a.d. some rabbis among the Jews were also teaching that the Law of Moses was God’s premortal plan of salvation, that the world had been created by and for the Law of Moses, and that the Law was eternally binding. (Sifre on Deut. 11:10 and Gen. Rabba 1; M. Aboth 3:15 and Gen. Rabba 12; and J. Meg. 1:70 and 1 Enoch 99:2.)
In view of this very exalted concept of the Law in Jesus’ time, it is easy to see why the teaching of Jesus and the early Church that the Law of Moses was a temporary, or “lesser,” law aroused such heated opposition from Jews. It is also understandable that many of the Jews who accepted Jesus as the Messiah and joined the Church might nevertheless have found it difficult to alter their belief that observance of the Law of Moses was necessary for their salvation. (See Acts 21:20.)
Consequently, one of the most persistent doctrinal questions in the early Church concerned the precise role of the Law of Moses in the gospel of Jesus Christ: Was the gospel only an addition or appendix to the Law of Moses, in which case the requirements of the Law were still in effect; or was the gospel itself a new law which replaced the old and rendered it obsolete? Again and again this question was raised in the Church, particularly by Jewish members, and much of the New Testament deals with it.
Yet the position of the Church had been made quite clear from the beginning. The Savior himself in the Sermon on the Mount had shown that the old rules were no longer adequate and that those who wished to enter the kingdom of heaven must subscribe to a new standard of righteousness. (See Matt. 5:20.) Even the Ten Commandments, the ethical heart of the Law, were represented by Jesus as insufficient for salvation except as encompassed within the higher principles of the gospel.
For example, the Savior expanded the commandments “Thou shalt not kill” and “Thou shalt not commit adultery,” by now commanding Christians to avoid even hatred or lust. (Matt. 5:28, 44.) Merely abstaining from adultery and murder was no longer sufficient. Christians must now change their very hearts, and this was more than the old Law had required. Also, at the Last Supper Jesus had made it clear that the atonement he was about to accomplish instituted a new covenant which would replace that of Sinai. (See Luke 22:20, 37.) And on at least two occasions in the New Testament (Matt. 5:31–32; Matt. 19:3–9), Jesus made it clear that the teaching of the Law (in this case on the issue of divorce) was not eternal but was only a temporary concession made necessary by the hard-heartedness of Israel. In the Book of Mormon, this was also the teaching of Abinadi to the court of King Noah on the nature of the Law of Moses. (See Mosiah 13:29–31.)
And yet it is vital to note that in the teaching of Jesus, the Law was not revoked nor repealed but fulfilled. (Matt. 5:17.) Under the gospel of Christ, murder, adultery, and dishonesty are still prohibited, and the formal requirements of the Law are still essentially in place; but the demand of the Law of Moses has been expanded, has been filled to its fullest extent. Where there is no hatred or greed, there can be no murder; where there is no lust, there can be no adultery. With the coming of Christ, the ethical portion of the Law had not been abolished; it had been caught up by, included in, and expanded to a broader application its intention, its potential as an ethical standard, had been fulfilled.
The ceremonial portions of the Law, however, were fulfilled in a different way. These were not moral or ethical rules which could be transformed into broader principles, but were what Abinadi and Alma called “performances”—rituals that symbolically prefigured coming historical events. (Mosiah 13:30; Alma 25:15.) For example, animal sacrifice prefigured the future sacrifice of the Savior, the Lamb of God. But when the events prefigured actually occurred, they could no longer be anticipated; they could only be remembered.
After the atonement of Christ, the anticipation of the event found in the Law was replaced by the remembrance of the event which is part of the gospel. Thus those parts of the Law which anticipated the atonement of Christ were fulfilled in the events of the atonement and had an end, just as a prophecy is said to be fulfilled when the event prophesied takes place. (See Luke 22:37.) In this way, neither the moral nor the ceremonial portions of the Law of Moses were undone or abolished. Both were fulfilled, the former by being included in the broader principles of the gospel which replaced them, and the latter by finding realization in the events which they had prefigured.
In the Book of Mormon, the Nephites were able to give up observance of the Law of Moses en masse because of the circumstances surrounding the appearance of the Savior among them. Those who survived the destructions and benefitted from the ministry of the Savior were able to end the observance of the Law according to Jesus’ instructions (see 3 Ne. 15). They then built a society based upon the principles of the gospel.
However, among the Jews, those who accepted Jesus Christ were in the minority, and the Law of Moses continued to be the law of the land. Therefore, Jewish Christians, whether or not they understood that the Law had been fulfilled in Christ, continued to live it anyway as a matter of cultural, social, and legal necessity. This situation made it easy for some in the Church to insist that the Law was still necessary for salvation. Those who felt this way have been called “Judaizers,” and most of them flatly refused to accept the teachings of the Apostles and alter their traditional views on the subject of the Law. Often, their fanatical devotion to the Law of Moses was a hindrance to the work of the Apostles. (See, for example, Acts 11:2–3; Acts 15:5, 24; Gal. 2:3–5.)
As long as the gospel was confined to Jewish Christians, who had to live the Law anyway, the technical role of the Law in salvation was not really an issue. But when gentiles, who were under no cultural or legal necessity to live the Law of Moses, began to accept the gospel, the question of the Law was forced into the spotlight: Was it necessary for them to be circumcised and otherwise obey the Law of Moses to be saved, or did salvation come by obedience to the gospel of Christ alone?
The New Testament gives ample evidence that the leaders of the Church were in agreement on this issue. The Church in council had declared that most demands of the Law need not be met by gentile converts. (See Acts 15:10–11, 28–29.) Peter himself had learned through revelation that many restrictions of the Law were no longer binding. (See Acts 10:9–16.) As a result, he dealt with Cornelius, a gentile, in a manner which was contrary to the Law of Moses (Acts 10:28) but which was in accord with the gospel and with revelation. Nevertheless, “Judaizing” Church members, those who still insisted that salvation came through the Law, resisted and criticized the actions of Peter (Acts 11:2–3) and eventually became a major source of irritation in the Church.
Eventually, these Judaizing Christians broke away from the Church and formed their own sects based on observance of the Law of Moses. Most of these groups, some of the earliest participants in what we know as the Apostasy, ultimately denied the divinity of Christ and were gradually absorbed back into Judaism. Thus, their inability to follow Church leaders and their stubborn tenacity to the Law of Moses eventually cost them the blessings of the gospel.
The epistle to the Hebrews was probably written to Jewish Christians who were struggling with the issue of the Law of Moses and its fulfillment in the gospel of Christ. This epistle is an extended essay on the superiority of Christ and the gospel to Moses and the institutions of the Mosaic Law. The author emphasizes the superiority of Christ to angels (Heb. 1–2) and to Moses (Heb. 3), his superiority as a high priest to the Jewish high priests (Heb. 4–5), the superiority of his Melchizedek Priesthood to the priesthood of Aaron (Heb. 7), and the superiority of his sacrifice and covenant to those of the Mosaic Law (Heb. 8–9), which he flatly declares to be obsolete (Heb. 8:13).
Paul, the great Apostle to the gentiles, like Peter knew that the Law of Moses had been fulfilled in the gospel of Christ and that it was not necessary for gentiles to live it. So, naturally, when Judaizers came into his mission field and began to preach the necessity of the Law to the churches he had established, Paul resisted them. Out of this struggle over the Law came the New Testament epistles to the Galatians and Romans, and at least parts of Colossians and 1 and 2 Corinthians, all of which were intended to drive home the point that as a means of salvation the Law of Moses was obsolete.
Paul’s famous response to the question of the Law is found most forcefully stated in the epistle to the Galatians, who were in danger of adopting the Law of Moses:
“Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by works of the law: for by the works of the law shall no flesh be justified. …
“For if righteousness come by the law, then Christ is dead in vain.” (Gal. 2:16, 21.)
In other words, if living the Law of Moses and observing its “performances” could justify us before God, then the atoning death of the Savior would have been unnecessary. But as it is, Christians—both Jewish and Gentile—seek to be justified through faith in Christ.
Paul’s logic in support of his position is simple and direct. First, he shows that righteousness is obtainable without the Law of Moses. He uses the example of Abraham, who lived centuries before the Law was even given to Moses, yet who, even without the Law, was still accounted righteous through his faith. (See Gal. 3:7–9.) If Abraham could be counted righteous because of his faith, then those who follow his example can also be accounted righteous through their faith—even (like Abraham) without the Law of Moses.
Next Paul points out that the Old Testament itself declares that “the just shall live by faith” rather than by the Law. (Gal. 3:11, quoting Hab. 2:4.) Paul then goes on to show that, in fact, righteousness is not possible by the Law of Moses alone. He points out that those who would rely on the Law for justification, instead of on the atonement of Christ, must keep the Law perfectly, for the Law of Moses provides no means of atonement for intentional sins. Rather, it curses those who fail to live it perfectly:
“For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.” (Gal. 3:10, quoting Deut. 27:26.)
In other words, Paul saw the Law of Moses as an all-or-nothing contract. In order for a Jew to be theoretically “just” as far as the demands of the Old Testament Law were concerned, he would have to live the entire Law perfectly. If he were to fail in the smallest detail to live all the precepts of the Law, he would fall under the curse of the Law and under the power of sin. (See Gal. 3:10–13, 21–22.) Of course, even if he could live the whole Law perfectly, he would still need the principles and ordinances of the gospel in order to receive exaltation in the kingdom of God. Thus, according to Paul, one reason why the Law of Moses fails as a means of justification is that the Law lacks the power to forgive or redeem those who fail to live its precepts; it can only accuse them. Human beings need more than just a rule-book; we also need a means of gaining forgiveness when we break the rules. We need repentance; we need redemption; we need atonement—and these can only come through the gospel of Jesus Christ.
As hard as it was for Judaizers to accept the end of the Law of Moses, there were those in the ancient Church who went to the other extreme. These people have been called “antinomians,” and they believed that the end of the Law gave them license to do as they pleased as long as they professed a belief in Christ. Some went so far as to claim that Christians, who were no longer bound by the Law of Moses, were even under an obligation to behave contrary to the commands of the Law. (See Rom. 6:15.) Particularly among the gentile churches, a misunderstanding of Paul’s teachings about the end of the Law of Moses caused some to believe that for Christians all laws and rules had been abolished. By distorting the scriptures, the antinomians were able to reject the demands of the Law without accepting the demands of the gospel. In the New Testament the epistles of James, Jude, 2 Peter, and 1 Corinthians deal in part with this error. James shows that belief without proper behavior and commitment is not enough for salvation. (See James 2.) The gospel does not destroy the Law, but is itself a new law which incorporates and fulfills the old—a higher law certainly, but a law nonetheless, and one which must be obeyed. It is likely that Peter is referring to antinomians when he condemns those who distort the teachings of Paul, “in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.” (2 Pet. 3:16.)
Of course, both ancient tendencies can still be found among the modern Christian churches. There are modern Judaizers who insist, for example, that the Sabbath be observed according to the Law of Moses, on the seventh day (Saturday) rather than on Sunday. There are also modern antinomians who insist that a mere statement of belief in Christ guarantees salvation regardless of one’s subsequent behavior. In each case the cause of the error is the same—both the antinomian and the Judaizer fail to understand the fulfillment of the Law of Moses in Christ. The one fails to realize that the Law has not been revoked or destroyed; the other fails to realize that it has been fulfilled in the atoning sacrifice of Jesus Christ and in the principles of his gospel. As Jesus said, “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill.” (Matt. 5:17.)
08/31/2011 at 4:19 am (Uncategorized)
Recorded scripture, the teachings of the living prophets, and a fascinating array of historical evidence abundantly witness that descendants of Israel have been scattered into the far reaches of Asia—that the peoples of the Orient are legitimate heirs of the promises made unto Father Abraham. And while many writers have identified contemporary European and American races with particular tribes of ancient Israel, few have considered the dispersal of Israelites into Asia.
Regarding this dispersion, the Lord declared through the prophet Amos: “I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth.” (Amos 9:9.) In partial fulfillment of that prophecy, it is recorded in the Bible that “in the days of Pekah king of Israel came Tiglath-pileser king of Assyria, and took Ijon, and Abel-beth-Maachah, and Janoah, and Kedesh, and Hazor, and Gilead, and Galilee, all the land of Naphtali, and carried them captive to Assyria.” (2 Kgs. 15:29.)
Those captives of Israel exiled in the north beyond the Euphrates have never returned as a whole to Palestine, as did many of their brethren, the captives of Judah. (See Ezra 2:1.)
As to the return of the remnant of captive Israel, Isaiah prophesied that they should be recovered from the four corners of the earth. (See Isa. 11:11–12.)
That the gathering of these scattered tribes has been a concern for the latter-day prophets is revealed in the prayer offered by the Prophet Joseph Smith at the dedication of the Kirtland Temple.
“And may all the scattered remnants of Israel, who have been driven to the ends of the earth, come to a knowledge of the truth, believe in the Messiah, and be redeemed from oppression, and rejoice before thee.” (D&C 109:67.)
As though in answer to the Prophet’s fervent plea, a band of intrepid Latter-day Saint missionaries penetrated the continent of Asia to share the gospel of Christ as early as 1850. But Elder Orson Hyde, one of their number who was greatly concerned with the gathering of Israel, would view with amazement, if not disbelief, the recent missionary activity in the Mormon pavilion at Expo ’70 in Japan.
From these early beginnings, when even Russia was dedicated for missionary labor, there has been a surge of Church growth in Asia. Today there are nine Asian missions. The Book of Mormon has been translated into several Asiatic languages. The numbers of baptisms in Asia have been increasing at an impressive rate, particularly since World War II.
On a broad front throughout Asia, which accounts for a third of the world’s population, there is renewed vigor to heed the call of the opening verse of the Doctrine and Covenants, which says in part:
“… Hearken ye people from afar; and ye that are upon the islands of the sea. …” (D&C 1:1.)
Concomitant with this spreading missionary effort in the Far East, there is considerable interest in ancient but recurrent Israelite influence throughout Asia. Evidence suggests that some of the discovered artifacts can be traced to the time when Israel was scattered. This look into the ancient past could be of great significance to the present-day Church in its expanding worldwide setting and certainly is of profound importance to Asian people who view their ancestors with such reverence. Possible connecting links between the Asian peoples and scattered Israelite progenitors could be one explanation of the impressive responsiveness to the message of the gospel by various peoples of Asia.
Ancient Metal Plates of the Malabar Jews. On the Malabar coast of India in Cochin a community of “White Jews” has had in its possession two brass or copper plates on which are engraved, in the ancient Tamil language, certain privileges granted to a Joseph Rabban many centuries ago by the Hindu ruler of Malabar. The plates are cherished by these Jews as their most precious historical documents—their charter, their original settlement deed—and are deposited in an iron box, known as Pandeal, in the “Paradesi” Synagogue. 1
The following is a narrative of events relating to the arrival of these Jews:
“After the second Temple was destroyed (which may God speedily rebuild) our fathers, dreading the Conqueror’s wrath, departed from Jerusalem, a numerous body of men, women, priests, and Levites came into this land. There were among them men of repute for learning and wisdom; and God gave the people favour in the sight of the king, who at that time reigned here, and he granted them a place to dwell in, called Cranganore. He allowed them a patriarchal jurisdiction within the district, with certain privileges of nobility; and the Royal grant was engraved, according to the customs of those days, on a plate of brass. This was done in the year from the creation of the world, 4250 (a.d. 490); and this plate of brass we still have in our possession. Our forefathers continued at Cranganore for about a thousand years, and the number of Heads who governed were seventy-two. Soon after our settlement, other Jews followed us from Judea; and among these came that man of great wisdom, Rabbi Samuel, a Levite of Jerusalem, with his son Rabbi Jehunda Levita. They brought with them the silver trumpets, made use of at the time of the Jubilee, which were saved when the second Temple was destroyed; and we have heard from our fathers, that there was engraved upon those trumpets the letters of the Ineffable Name. There joined us also from Spain, and other places, from time to time, certain tribes of Jews and Israelites who had heard of our prosperity. But at last, discord arising among ourselves, one of our chiefs called to his assistance an Indian King, who came upon us with a great army, destroyed our houses, palaces, and strongholds, dispossessed us of Cranganore, killed part of us, and carried part into captivity. Some of the exiles came and dwelt at Cochin, where we have remained ever since, suffering great changes from time to time. There are amongst us some of the children of Israel, who came from the country of Ashkenaz, from Egypt, from Tsoba, and other places, besides those who formerly inhabited this country.” 2
There are two general classes of Jews living in India, the Jerusalem or White Jews and the so-called Black Jews.
It is believed that the Black Jews arrived in India long before the others, but that their darker complexion and resemblance to the European Jews indicate that they were detached from the parent stock in Judea before the Jews in the West. The Black Jews relate many tales of other Jewish colonies in India and China. When the noted scholar Claudius Buchanan visited the Malabar coast just after the turn of the nineteenth century, he was provided with a written list of sixty-five such colonies.
“I conversed with those who had lately visited many of these stations, and were about to return again. The Jews had a never-ceasing communication with each other in the East. Their families indeed were generally stationary, being subject to despotic princes; but the men move much about in a commercial capacity; and the same individual will pass through many extensive countries. So that when a thing interesting to the nation of the Jews takes place, the rumour will pass rapidly throughout all Asia.” 3
Non-Chinese in China. Western people tend to regard Orientals as all of one race, thinking that Chinese, Japanese, Koreans, Thais, and Indonesians are somehow indistinguishable from one another. There is no such thing as an Asian race. The Asian continent is a giant marketplace of many different races.
The Chinese certainly are not all of the same ethnic stock, and it would be as inexact to speak of “the Chinese race” as it would be to speak of the “European race.” The Irishman would likely find as much in common with the Bulgarian in speech and manners as the native of Shansi with the Cantonese.
Professor Lo Hsiang-Lin’s study of Chinese clan genealogies shows numerous historical migrations among clans within China, as well as widespread intermarriage of Chinese with other ethnic groups—including racial strains from the far reaches of Southwest Asia. 4 Among these various infusions there have been many groups of Semitic and Caucasian peoples. As Rodney Gilbert has observed: “In the time of Confucius there were blond Aryan tribesmen occupying tracts in what is now North-west China, and light eyes and hair in very frequent throwbacks testify that, while the majority of those blonds migrated, a certain number were absorbed. Colonies of Indians, Arabs, Jews and Russians have been absorbed. … Within the bounds of China proper there are scores of fragments of non-Chinese peoples who still maintain their racial identity and their own non-Chinese languages but who are slowly but surely being absorbed and who would, with improved communications, be as Chinese as any others in two or three generations, retaining few traditions of an alien origin.” 5
These historical differences illustrated in “foreign” groups are still clearly distinguishable in various areas of China. Rene Grousset has pointed out that oasis dwellers in the Tarim Basin are agriculturalists who still differ from the Altaic nomads who surround them: “Their physical appearance, even today, is not Mongolian, but very similar to the Iranian variety of Caucasian.” 6
Jewish Merchants and Asian Caravan Routes. G. F. Hudson has shown that communication, travel, and substantial cultural and economic intercourse existed between China and the Mediterranean world from earliest Roman times. During Han dynasty times (roughly two centuries before and after Christ) the silk trade between the East and the West reached its height, which brought foreign merchants and traders as well as soldiers and hostages to mingle with the sons of Han. Men risked their lives by land and sea to carry the precious materials to Rome, materials that were, at that time, to be procured only in China. 7
There is evidence that Israelite colonies had already settled in Central Asia as much as 200 years before the writing of Isaiah 49:12 [Isa. 49:12], which tells of the presence of Israelites in China (“the land of Sinim” 8). China was interested in keeping open the roads to the western world at least a thousand years before the Christian era. The antiquity of the camel caravan routes is shown by the fact that the camel, a native of Central Asia, was known in ancient Babylonia by 2000 b.c.
When Israelite colonies reached the trade cities of the Iranic Medes in 720 b.c., a direct road to China had long been marked out for them by the line of Iranic oasis trade colonies reaching clear across Central Asia. These Israelites did not have the task of pioneering through uncharted deserts battling with unknown savages. In every oasis, by means of Iranic speech, they were in contact with nomads who were anxious to trade with them.
Two Jewish fragments already illustrate the significance of Chinese Turkestan for Judaism. Sir Aurel Stein found at a place on the northern caravan route a Persian business letter, written in square Hebrew characters. It has been dated a.d. 708. The other manuscript came from the southern caravan route, some fifteen years earlier, from the ancient city of Tunhuang in eastern Turkestan. In a buried cloister library, Professor Paul Pelliot, the French scholar, found a sheet of paper with antique Hebrew writing. Philippe Berger and Moise Schwab, who published it, date it also in the eighth century. It is, then, the oldest Hebrew manuscript thus far known. It is a simple devotional sheet, composed of passages from the Psalms and prophets. But it is written on paper, which at that date was made only in China. 9
The Kaifeng Jews. Man’s knowledge of the travels and settlement of “the dispersed of Judah” in China is still very inadequate. Western interest in this subject began in 1605, when a Kaifeng Jew named Ngai T’ien visited the Jesuit missionary and scholar, Matteo Ricci, in Peking. From then on to the closing years of the nineteenth century, foreigners have taken a great interest in these Jewish remnants. Father Ricci’s account of the initial discovery of Israelites in East Asia was a dramatic revelation to the European world. It led to a flurry of research consisting at first of Catholic missionaries, later of Protestants, and finally of Jews.
The conditions surrounding this initial discovery of the Kaifeng Jewish community and some of its possible implications were reported by Ricci:
“We have likewise discovered, as will be explained below, Jews who are living according to the ancient law of Moses. But they number only a few families and as far as we know, they have no synagogues elsewhere except in Kai-feng Fu, the capital of Honan province, and in Hangchow fu, the capital of Chekiang province. In it (in the Kaifeng synagogue; tr.) the Pentateuch of Moses is without vowel signs, on sheepskin parchment rolled up according to the old fashion. They do not have other books from the Old Testament and also did not know which ones they did not possess. They have preserved the ceremony of circumcision and, moreover, they abstain from eating pork and any kind of meat with sinews according to their ancient ritual.
“It was only a few years ago that we learned for certain that there exist also Christians, especially in the northern provinces, who are called worshippers of the cross. Sixty years ago they flourished to such an extent in regard to the number of their families and their literary and military abilities that the Chinese became suspicious of them; they were perhaps instigated by the Mohammedans who everywhere are our enemies. The Chinese, therefore, wanted to catch them and thus they all went into hiding, some of them as Turks (Mohammedans; tr.) or Jews, but most of them became gentiles (Chinese Confucianists, Buddhists, or Taoists; tr.). Their churches were changed into temples of idols and their descendants, although many preserved the custom of making the sign of the cross over their food and drink, remained so afraid that they did not want to confess to be the progeny of the followers of the cross; and there is nobody, either among them or others, who knows of any occasion to make these crosses. But this symbol of theirs clearly demonstrates that they are the offspring of alien people in China. …” 10
A book written by Ricci came into the hands of a Jew who came from the province of Honan and whose surname was Ai. Having read this book of foreigners staying in China who worshipped only the “King of Heaven,” he sought out the home of the priests, convinced that they would be followers of the Mosaic law. Through this visit, it was learned that there were ten or twelve Jewish families living in Kaifeng and that there was a beautiful synagogue there, containing courtyards, pavilions, and a central enclosure on the north side where washings and ablutions were performed. On the south side was a slaughterhouse, where animals were killed by the synagogue authorities in the prescribed way. The Kaifeng Jews kept with veneration the Pentateuch of Moses, written on sheepskin parchment, rolled in five scrolls. 11 Other Jews lived in Hangchow and other parts, the families dating back at least 600 years in that region.
This Chinese of Jewish descent told many stories of the Old Testament, using interesting pronunciations. For instance, Jerusalem he called Heirusoloim, and the Messiah, who he said was still to come, he called Mosicia. He said that many in Kaifeng knew Hebrew, although he himself did not.
Imprint of Israelites in Japan. The Japanese archipelago, composed of four main islands and hundreds of smaller ones stretching over more than 1,500 miles along the eastern shore of the Asiatic continent, is far removed from the homeland of ancient Israel. Yet the accessibility of these islands by sea would permit settlers to come from widely separated geographic regions. Many came from the Asian continent and others from the coastal regions of Southeast Asia and from Polynesia. 12 The earliest known settlers included the enigmatic Ainu, a Caucasian people today surviving only in small numbers in the northern areas of the country; and as in China and Korea, 13 ruddy-skinned, long-nosed Semitic and Aryan types have also appeared. 14 There can be no question but that among the many groups of wayfaring immigrants who have reached the Japanese islands over the distant past, remnants of ancient Israel have been included among their number.
A resonant, black marble chime or gong called the worshipers to three periods of prayer each day during the years that the synagogue flourished. The chime is now in the Royal Ontario Museum. It is twelve inches wide, and the four Chinese characters on its face mean “the jade chime of spiritual essence.” Certain characteristics indicate that it was made during the Ming Dynasty.
03/24/2011 at 5:04 am (Uncategorized)
1. Preparation–Since a covenant was meant to be a permanent relationship it was entered into only after much prayer, counsel and deep thought. .
2. A Witness was sought as a trusted mediator of both sides. A covenant was meant to be a public declaration of intent. Depending on its importance, God was sometimes called upon to witness. Sometimes heaven and earth were the only witnesses. .
3. Often garments and weapons were exchanged. A garment signified who the individual was i.e. the tribes would wear clothing which would readily be identifiable to others. This kept the parties ever mindful of their commitment. .
4. The belt or girdle would be exchanged signifying, “My strength is your strength.” .
5. An animal would be split in two and the parties would stand in the midst of the split animal, thus representing as the animal gave up its life, so too, will I give up my life to maintain this covenant. In a mutual covenant both parties would then cut their own wrists, raise their hands into the air and clasp hands while pointing to heaven making God their witness to this agreement. The intermingling of the blood signified the joining of a blood relationship. They would then often coterize the wound with a hot branding iron to inflict a noticeable scar which would act as a perpetual reminder. .
6. Often times names would be exchanged and the parties would refer to themselves as ___________ the friend of ____________. .
7. Exchange a list of ALL assets and liabilities because as a united, covenanted pair they would each share the other’s belongings and burdens. .
8. A formal exchange of the covenant’s blessings and curses was then made in public and an exchange of Mizpah not asking for God’s blessing or benediction but asking that Yahweh insure the faithfulness of the covenant. .
9. Set up the covenant reminder, i.e. a plant, a tree, a heap of stones. .
10. The covenant meal of bread and wine–This is my body which as you eat it becomes a part of you–this is my blood which as you drink it becomes your blood.
Covenants of the Bible
1. Edenic Covenant (Genesis 1:26-31; 2:16-17) . Man’s life in Eden was idyllic. Living in a God provided everything necessary for human existence in the Garden of Eden when man was innocent of all sin.There was only one simple prohibition, “…but from the tree of the knowledge of good and evil you shall not eat.” The covenant was, “I will provide everything you will need as long as you do not eat of the one tree.” perfect environment he had congenial employment and perfect companionship. Even God came and communed with him. Adam was appointed as a gardener and a guardian. He was told to dress and keep the garden as well as be fruitful and multiply and subdue the earth.The prohibition was a test of his loyalty and love. The test itself tells us man was created a morally accountable creature responsible for his actions and answerable to God. This disproves the popular notion that given the perfect environment man will behave in a morally acceptable way. The Edenic covenant is one of two covenants that is conditional.
2. Adamic Covenant (Genesis 3:16-19) . This covenant is unconditional in which God declared to Adam what man’s lot in life will be now that sin is in the world. The conditions of this covenant will exist until the Kingdom Age (Romans 8:21). There is no appeal and there is no human responsibility involved.The outcome of the arrangement is entirely based on God and His sovereign control. Elements of the covenant are the cursing of the serpent used by Satan (Gen 3:14; Romans 16:20; 2 Cor 11:3, 14; Rev 12:9) the promise of a Redeemer (Gen 3:15). We see in this prophecy both advents of Christ. The multiplied sorrow and pain of women in childbirth and motherhood is also mentioned; prior to the fall woman’s position in comparison to the man’s was subordinate due to Adam’s divinely ordained headship, after the fall firmer headship was invested in man due to woman’s responding to the serpent. Man would henceforth earn his living by sweat (Gen 2:15); man’s life would now be filled with sorrow and ultimate death (Gen 3:19; Eph 2:5). Perhaps the most significant curse was the spiritual death which Adam and Eve experienced “on the day they ate of the fruit.” A flaming cherub was placed as a testimonial to the restriction of the covenant.
3. Noahic Covenant (Genesis 9:1-18) . This covenant repeats some of the features of the Adamic but also adds the principle of human government as a means of curbing sin. Like the Adamic it is unconditional and it reveals God’s purpose for the human race subsequent to Noah. Provisions included the establishment of capital punishment for taking another man’s life, thus the institution of government is ordained as society was called upon to execute judgment; the normal order of nature is reaffirmed (Man’s dominance over the animals), and God restored nature’s stability; man is given permission to eat the flesh of animals (Genesis 9:3-4) which is evidently a new allowance. The covenant with Noah also included prophecy concerning the descendents of his three sons designating Shem as the godly line through whom the Messiah would come; that world power would rest in the hands of Japeth (although at first this was not the case i.e. Egypt, Assyria, Babylon were Hamitic/Shemitic) and that the Canaanite races would come under God’s special curse. . The seal of the covenant was the rainbow.
4. Abrahamic Covenant (Genesis 12:1-4; 13:14-17; 15:1-18; 17:1-8) Reconfirmed through Isaac (Genesis 26:2-5) Jacob (Genesis 28:1-4, 12-15) Who was Abraham’s second wife? Keturah an Egyptian . This covenant is absolutely unconditional, is everlasting (Genesis 17:7) and is one of the most profound in Scripture. The sign of the covenant is circumcision. In response to the question, “How may I know that I will possess it?” God establishes a solemn covenant with Abraham. There are no “ifs” in the formal declaration of Genesis 15:7-18. The purpose of the covenant was to prove to Abraham that God would keep His commitment. If it were dependent upon Abraham’s actions it would not have been reconfirmed years later after much sinning, and yet it was reconfirmed to Abraham’s offspring in the same manner it was given to Abraham. (See Genesis 50:24-26 and Exodus 2:24; 6:2-8; Psalm 105:8-11; Luke 1:67-75; Hebrews 6:13-18) It guarantees the permanent existence of Israel as a nation and it guarantees Israel’s permanent ownership of the promised land.
Given along three lines the Abrahamic covenant includes: A. Promises to Abraham of numerous posterity (Genesis 17:16); that he would have personal blessing (Genesis 13:14-17; 15:6,18; 24:34-35; John 8:56) that his name would be great (Genesis 12:2) i.e. what are the three great monotheistic world religions and what part does Abraham play in these religions? and that he would personally be a blessing (Genesis 12:2) B. Promises of a great nation (Genesis 12:2) which was realized later through Jacob and the twelve tribes. Included in this was the promise of a land (Genesis 12:7; 13:15; 15:18-21; 17:7-8) C. Promises to the entire world through Abraham (Genesis 12:3). Abraham’s seed was both physically evident in the Jewish nation but it was also spiritually included in all mankind among those who exercise an Abrahamic kind of faith (Genesis 15:6).This was to be fulfilled by Israel’s being the channel of divine revelation, the source of prophets and ultimately the epitome of blessing the Messiah, Jesus Christ. The covenant also included a prophecy of protection in a curse to all who cursed and blessings to all who blessed Israel. The covenant is unconditional in that any generation could avail themselves of the promises only if they were obedient to God, but the ultimate purpose and fulfillment is entirely dependent upon God. He has revealed Himself through Israel, He has blessed Israel, He has provided redemption through Israel, He brought Israel into the promised land. All is dependent upon God. The Abrahamic covenant’s fulfillments through the ages gives us good reasons to expect the fulfillment of God’s promises–whether to Abraham’s physical seed, the Jews, or to his spiritual seed, we Christians.
5. Mosaic Covenant Exodus 19:4-6 (YHWH’s) 19:8 (Israel’s) 20:1-31:18 Composed of 613 (365 prohibitions and 248 demands) specific commands probing every area of national life–from personal matters like marriage, sex, hygiene and diet; to public matters like finance, welfare, government and political alliances. The Mosaic Covenant was given by God to Moses to govern His relationship to the people of Israel. This covenant is a temporary modification of the Abrahamic Covenant but does not in any way negate the unconditional Abrahamic Covenant. Its commands were simple, comprehensive and just and can be classified into three areas: 1) The commandments containing the express will of God (Exodus 20:1-26). 2) Judgments relating to the social and civic life of Israel (Ex 21:1-24:11). 3) The ordinances (Ex 24:12-31:18). Another division of these laws is: The Moral Laws i.e. the 10 commandments; The Civil Laws i.e. the administration of justice and distribution of wealth; and the Ceremonial Laws i.e. regarding sacrifices, worship offerings and cleansing. There is no doubt that the Mosaic Covenant is conditional and, fortunately, temporary since it was fulfilled to God’s satisfaction by Jesus Christ. The effects of this covenant terminated at the foot of Christ’s cross. The sign of the covenant was the Sabbath. Of all the commandments which are carried over into the New Testament to the Believer only one is not binding–the command to keep the Sabbath. The Mosaic Covenant is the most remarkable legal code ever held by ANY ancient people. In school we learn of the Code of Hammurabi but it pales in comparison to Exodus and Deuteronomy. It was given specifically to Israel and through the ages many have insisted that it ought to be upheld by all believers. The book of Galatians is written specifically to combat the belief that there is benefit in keeping the Law (see what it says is the purpose Gal 3:24–to lead us to Christ). Given at Mt. Sinai under the most solemn of conditions the purpose was to teach Israel of God’s holiness, His righteous demands and the seriousness of sin and to show the people there was never any way that man could possibly be in a position to save himself. In the formal declaration of the covenant (19:5,6) God assures the Israelites that He would do three things IF they would obey Him: 1) He would make them a cherished possession of His own. 2) He would make them a kingdom of priests to mediate God’s blessings to the Gentile nations. 3) He would make them a “holy nation” if they would obey Him.
The death penalty was levied for: murder, adultery, breaking the Sabbath, rebellion against parents, witchcraft, sorcery, spiritism, kidnapping, and sexual perversion (including homosexuality and bestiality). Israel was supposed to learn that the wages of sin is death!! The ten commandments is a summation of the Law. (Also referred to as the Decalogue.)
6. Palestinian/Deuteronomic Land Covenant (Deuteronomy 30:1-10) . Established by God with Israel AFTER the 40 years of wandering, this covenant was given to insure that the people still understood that He would continue to be faithful to them and live up to His part of the Abrahamic/Mosaic covenant despite their unfaithfulness; but it was more than just a re-statement of the Abrahamic or Mosaic covenants (See Dt 29:1). A new generation of Israelites needed to be reminded in a solemn way of their special, covenant relationship with YHWH. The covenant was given to the people just prior to their invasion of Palestine. Their location was on the plains of Moab, east of the Dead Sea and across from the land of Canaan. The Palestinian Covenant deals specifically with a specific plot of land–Palestine. The boundaries of this land was from the Euphrates River in the North to the “river of Egypt” in the South (some say this is the Nile others think it is the small stream at the border of present day Egypt and Israel. The western boundary is the Mediterranean Sea and the eastern boundary is probably the desert region beyond the Jordan river. This extensive geographic area has NEVER been fully occupied by the descendants of Abraham, consequently this prophecy/promise has never been fulfilled.
Interestingly, Moses indicated that the promises would be fulfilled when all the blessings AND the curses promised in Dt 28 had been fulfilled and then only when Israel genuinely turned to God in repentance and willingness to obey. . Provisions included a miraculous regathering of Israel from all over the world (some see the fulfillment of this in Israel’s current regathering after the establishment of the nation on May 14, 1948). There was also to be a restoration of the land to Israel and a regeneration of the Jews causing them to love Him totally. Also included was God’s judgment of their enemies and that the people would again obey Him leading to their renewed prosperity. Even though God chastened His people by driving them out of this promised land He would eventually bring repentance. This covenant spelled out the conditions under which Israel would be allowed to occupy the Promised Land. As a nation the Jews will some day be fully, miraculously and permanently restored to the land which was given to them as an everlasting possession.
God had the people divide in half–half on Mt. Ebal and half on Mt. Gerazim. Those on Gerazim were to shout out the blessings of the Law.Those on Ebal were to shout out the curses of the Law. This way no one would have an excuse for not knowing the contents of the Law and the terms of God’s agreement with them. .
In the first 5 verses of Dt 30, 4 stages of Israel’s history are outlined 1) their dispersion v.1; 2)their repentance v.2; 3) their regathering v.3,4; 4) their reward v5. Due to their disobedience the Jews have suffered terribly. They were ruled by Rome in Christ’s day but rebelled in A.D. 70 and 250,000 were killed. They rebelled again in A.D. 135 and again Rome smashed them killing even more and scattering them throughout the empire.
Since then they have been bitterly persecuted.Forcibly expelled from England in 1290 and from France 1306. In 1298 more than 100,000 were killed in Europe. From 1648 to 1658 some 400,000 were massacred. From 1939-45 Hitler’s Nazis killed more than 4 million. Still the promises given to Abraham are just as valid as they were thousands of years ago. In its history Egyptian Pharoahs, Assyrian Kings, Babylonian rulers, Persian satraps, Greek Hellenists, Roman Caesars, Holy Roman Emperors, Roman Catholic Pontiffs, Medieval monarchs, Christian Crusaders, Spanish Inquisitors, Nazi dictators, Communist commisars, Arab sheiks and United Nation delegates have all turned against the Jew yet they still survive. Someone has once said the existence of the Jew is proof alone of God’s existence!
This covenant was also unconditional as far as its fulfillment is concerned but is conditional in that the generation that applies the covenant must be obedient to God. The promise of Genesis 12:7 is valid but has been postponed numerous times due to disbelief and disobedience and ultimately will be fulfilled in the Millenium.Therefore the present return of Israel to the Land is important because it sets the stage for the miraculous return of ALL Israel to the Land. . Centuries after giving these promises to Israel God reiterated them through the prophets Jeremiah (32:36-44) and Ezekiel (36:22-38). .
Several things need to be pointed out: A. God made this covenant with the same national group which He later banished into dispersion. He made these promises to a literal national body–Israel thus the promises must be fulfilled to a literal national body–Israel. B. God always leaves the way open for the unfaithful to return to Him. C. The ultimate fulfillment of these promises is still future. D. The fact that the promises can only come to fruition when all the curses are complete shows that God is obviously not finished with the Jew. Literal Israel will survive and figure prominently in future world events. E. The promise of the Godly restoration of the land to Israel does not necessarily indicate Israel’s presence in the land now is indicative of the End Times but it does prove Israel’s claim to the land as a God-given inheiritance. F. This covenant guarantees that literal Israel will repent and be saved (but after God finishes their chastening). This is made clear by later prophets: Hosea 3:4-5; Zec 12:10; 13:1; Romans 11:25-27 G. Though not specifically mentioned here, the Tribulation in all its terrible agony, will be the last and most horrendous segment of the curses of Dt 28.It will be God’s instrument to break Israel’s rebellion and to bring that nation back to Him.
7. Davidic Covenant (2 Samuel 7:4-16; 1 Chronicles 17:3-15) . Though not specifically here stated to be a covenant, this was understood from other writings (2 Sam 23:5; 2 Chron 7:18; 21:7; Ps 89:3-4; Jer 33:19-26). In this covenant God promised David 3 things: 1) David’s “house” (his physical line of descent) would endure forever. 2) David’s kingdom would never permanently pass away (though it would cease to function, it would always have the potential of being restored to full function.) This is why the Jews clung so tenaciously to Christ when He triumphantly entered Jerusalem (See Mk 11:10 and Acts 1:6). 3) David’s throne or his ruling authority would never permanently pass away. Again, it would cease to function but it would always be available for restoration (See Lk 1:32-33). .
Like so many of the other covenants, this one is unconditional. David had to do nothing to make its provisions come to pass, they are entirely dependent upon God for their fulfillment. . Jesus is of Davidic origin–both Matthew and Luke attest to this in their genealogies. Gabriel announced the Davidic throne would be given to Christ forever (Lk 1:31-33). Peter attests to Christ’s rightful heirship of the David throne (Acts 2:30). Isaiah prophesied concerning the Messiah’s government (Is 9:7). Based on these scriptures it is obvious that Christ is the ultimate fulfillment of these scriptures and this will be fulfilled during the Millenium when Christ will rule over the literal, earthly, political kingdom on this present earth (Mt 24:30). . Anti-Amillennialist Theology (who say Christ will not reign over a literal, earthly, political kingdom on the present earth)
1. Dan 7:13-14 portrays God giving the kingdom forever to the Son of Man when He comes with the clouds of heaven (obviously not first coming.)
2. 2. The kingdom is given after the Roman Empire (the little horn/Antichrist) have caused the terrible tribulation.
3. 3. Mt 24:29-31 Jesus clearly teaches He will fulfill this when He comes the second time and that it would happen immediately after the tribulation. 4. All this proves He is not exercising this authority during the present age, as the Amillennialist would have us to believe.
4. 5. Mt 25:31-46 clearly teach Christ’s throne and kingdom are in conjunction with His second coming.
5. 6. Zechariah 14:4,9 teaches Messiah will be king after His feet touch down on the Mount of Olives.
6. 7. Psalm 110:1-2 indicate the Messiah is to sit at the right hand of God until it is time for Him to rule.
7. 8. Mt 19:28 and Rms 8:18-22 set forth that Christ’s reign would be after the earth is restored to its pre-Fall condition.
In Acts 3:19-21 Peter teaches this will not happen while Christ is in heaven but at His return. . The current state of Israel is not being guided by a Davidic king but that does not nullify the covenant it only is a fulfillment of Hosea’s prophecy (3:4-5). Just as the Abrahamic covenant provided them with an everlasting entity as a nation (Jer 31:36); an everlasting possession of the land (Gen 13:15; 1 Chron 16:15-18; Ps 105:9-11) so the Davidic Covenant guarantees them an everlasting throne (2 Sam 7:16; Ps 89:36); an everlasting King (Jer 32:21); and an everlasting kingdom (Dan 7:14).
8. The New Covenant (Jeremiah 31:31) . First attested to by the prophet Jeremiah, this covenant was written about 1,000 years after the Mosaic. The Israelites had lived under the blessings of God given for obedience, but more often they had lived under the judgments due to their disobedience. Now at a dismal time in their history, a time when they were in danger of being obliterated as a national entity, God makes this covenant known to them. . That this covenant was a covenant specifically established between God and Israel cannot be negated. Jeremiah 31:31 states, “I (YHWH) will make a new covenant with the house of Israel, and with the house of Judah.” Isaiah 59:20-21; Jeremiah 50:4-5; Ezekiel 34:25-30 and 37:21-28 all further attest that the parties involved were God and the nation of Israel. God specifically gave the Mosaic Law to the people of Israel (Lev 26:46; Dt 4:8) and not to the Gentiles (Rms 2:14) and since He promised to establish the new covenant with the descendents of those to whom He gave the Old Mosaic Law covenant, then the New Covenant must be established with Israel. Also, this covenant was an eternal, everlasting covenant, the same one spoken of at Isaiah 53 and 61:8. The author of Hebrews indicates it is eternal (13:20) and “better” (8:6) In all the other covenants there were shadows–here there is substance. In all the others there were types–here, fulfillment. This covenant is eternal in both directions, it was established before the foundations of the world. .
Provisions of the New Covenant were:
1) Regeneration and the giving of a new heart;
2) Forgiveness of sin (Jer 31:34; Ez 36:26);
3) Indwelling of the Holy Spirit (Ez 36:27);
4) Universal knowledge of YHWH among the people of Israel (Jer 31:34)
5) That Israel would obey God and have a right attitude toward Him forever (Jer 32:39-40; Ez 36:27; 37:23-24);
6) National blessings to the people of Israel
a. His Spirit would not depart from them (Is 59:21)
b. They would have a great reputation because of special blessings (Is 61:8-9)
c.They would have a unique relationship with YHWH (Jer 31:33; Ez 36:28)
d.That God would do them good (Jer 32:40-42)
e. That wild beasts would be eliminated from their land (Ez 34:25, 28)
f. That Israel would enjoy complete security in their land (Ez 34:25-28)
g. They would not be threatened or insulted by other nations (Ez 34:28-29)
h. That great abundance of food would eliminate famine (Ex 34:27 29; 36:29-30)
i. Their land would be compared to the Garden of Eden (Ez 34:29)
j.That rainfall would be perfectly controlled (Ez 34:29; 36:34-35)
k. Israel’s cities would be rebuilt and inhabited (Ez 36:33)
l. The nation would enjoy a population explosion (Ez 36:37-38;37:26
m. That there would be complete unity in the land (Ez 37:21-22)
n. That they would live in their own land forever (Ez 37:25)
o. That once again, as in the past, God Himself would have His sanctuary in their midst and dwell with them in the midst of their nation forever (Ez 37:26-28)
p. That God would never again turn away from His people (Jer 32:40) .
This covenant was meant to be unconditional, in fact God specifically states that He would fulfill it despite Israel’s disobedience (Ez 36:21-22). The idea that God would cause the people to have a new and right attitude about Him points out the unconditional nature of this covenant. Another proof of this is Ez 36:36 where God uncategorically states, “I, YHWH, have spoken it, and I will do it.”