Touching the Leper – Part 2 (of 2)

Touching the Leper

And a leper came to him, imploring him, and kneeling said to him, “If you will, you can make me clean.” Moved with pity, he stretched out his hand and touched him and said to him, “I will; be clean.” And immediately the leprosy left him, and he was made clean. And Jesus sternly charged him and sent him away at once, and said to him, “See that you say nothing to anyone, but go, show yourself to the priest and offer for your cleansing what Moses commanded, for a proof to them.” (Mark 1:40-44)

In my last post, I addressed biblical leprosy and its causes in order to give some background on this incident in which Yeshua touches the leper to make him whole. In this post I address the implications of his touch, as well as addressing some misconceptions about the event.

Yeshua’s Encounter with the Leper

Now that we have a better understanding of the details of tzara’at, we must now return to our passage in which Yeshua encounters the metzora, a man who has contracted biblical leprosy. In the story, the man requests one thing of Yeshua. He asks, “If you will, you can make me clean” (v. 40). Notice his request. His request was not healing, but purity. This is an especially important aspect to the story in light of what we have learned from examining the passages in Leviticus pertaining to tzara’at. Continue reading “Touching the Leper – Part 2 (of 2)”

Touching the Leper – Part 1 (of 2)

Touching the Leper

And a leper came to him, imploring him, and kneeling said to him, “If you will, you can make me clean.” Moved with pity, he stretched out his hand and touched him and said to him, “I will; be clean.” And immediately the leprosy left him, and he was made clean. And Jesus sternly charged him and sent him away at once, and said to him, “See that you say nothing to anyone, but go, show yourself to the priest and offer for your cleansing what Moses commanded, for a proof to them.” (Mark 1:40-44)

This is a story with which most people are familiar. During one of his return visits to the Galilee, Yeshua encounters a leper who begs for healing. Yeshua, being filled with compassion, touches the leper and he is healed instantly. However, there is more going on in this incident than what lies on the surface. Let’s take a quick look at some of the components that underly the passage and help break down some of the things the author assumes of the reader.

Biblical Leprosy

First, let’s take a look at biblical leprosy. The typical mental image painted by Sunday School lessons and Sunday morning sermons is of a debilitating disease which leaves a person marred and disfigured, with lesioned flesh and missing fingers and toes. We often envision the disturbing images from Southeast Asia and Central Africa as examples of what biblical leprosy would have been like. However, these are misrepresentations that we are forcing onto the Scriptures due to the use of the English word, “leprosy.” Biblical leprosy is known as tzara’at (צרעת) and has no relation to modern leprosy, otherwise known as Hansen’s Disease. Unlike Hansen’s Disease, which is a bacterial infection affecting the skin and the nervous system, biblical leprosy — tzara’at — involves none of these symptoms. In fact, you’ll be surprised at how very different these two diseases are from one another. Continue reading “Touching the Leper – Part 1 (of 2)”

Book Review: Walking In The Dust of Rabbi Jesus

Walking In The Dust of Rabbi Jesus - Lois TverbergWalking In The Dust of Rabbi Jesus:
How the words of Jesus can change your life
by Lois Tverberg
Zondervan, 2012

As a follow-up to Sitting At The Feet of Rabbi Jesus, Walking In The Dust of Rabbi Jesus is Lois Tverberg’s newest offering in regard to understanding the life and message of Yeshua from a Hebraic perspective. The book is divided up into three sections that are all tied together by a central theme – the call to both hear and do the words of Yeshua, by example of the central creed of Judaism found within the Shema (Deuteronomy 6:4ff).

Her first section is entitled “Hearing Our Rabbi’s Words with New Ears” and gives us the background behind Yeshua’s emphasis on the Shema as a teaching tool, reflecting on concepts such as turning knowledge into obedience and love into action.

Her second section is entitled, “Living Out the Words of Rabbi Jesus” and focuses on the practical applications of many of the teachings of Yeshua.

Her concluding section is entitled, “Studying the Word with Rabbi Jesus” and is sort of the springboard of encouragement for “continued education” within the realm of biblical studies.

With Walking in the Dust… Tverberg does very successfully what many people attempt, but are not able to achieve. She filters through volumes of detailed, technical information and delivers them to her readers with fluid, engrossing narrative in a language that is warm and vibrant, being able to explain difficult biblical or rabbinic concepts with ease. Her choice for this is conscious, seeing many in the Hebrew roots movement pushing people away with their exclusive vocabulary. Her desire for her writings is that she wants to be what she terms “a bridge, not an island.”

“Sometimes in their enthusiasm, they take on a whole new [Hebrew] vocabulary that creates barriers between themselves and others. My thinking is that if you’ve discovered insights that bring you closer to God, you’re obligated to share them. To do so you need to be a bridge, not an island. So I deliberately use a more widely known vocabulary” (p.83).

In regard to digging into difficult texts or what she terms as “boring background information”, she gives the following advice:

“One thing that might help is to admit that the Bible actually is a difficult, ancient text. Growing up on Sunday school cartoons and flannelgraphs, you might get the impression that the Bible is supposed to be like Chopsticks, a childhood melody that’s playable with a few minutes of practice. It’s actually more like a Rachmaninoff concerto, with crashing chords and minor themes that linger through many movements. It might take years of practice to play well, but with even a lifetime of performances, its rich strains never get old” (p.151).

By way of practical application, Tverberg shares a personal story of a time her studies led her to changing her prayer life in regard to a personal need. I won’t share her story with you, but I will use her experience to lead into a story of my own, which was a direct result from learning from this book. After sharing a personal story in her section on chutzpah (bold tenacity) in prayer, she makes the following statement:

“I’m almost embarrassed to share this story when so many desperate prayers seem to go unanswered. But it taught me that God didn’t really need me to fervently imagine a certain outcome before he’d respond. Any time God answers prayer, he does so out of sheer grace, not because our prayers ‘earned’ a response. God is good, powerful, and loving, and whatever he gave, I could still be assured of this most important fact of all” (p.126).

While many teachers and preachers tend to focus on the aspect of the chutzpah found within the parable of the Persistent Widow (Luke 18:2-5), Tverberg takes a different approach. Though she touches on the Jewish chutzpah represented in the parable, she couples this with Jesus’ teaching on prayer in Mathew 7:9-11 in which the goodness of God, our Heavenly Father, is contrasted against the goodness of an earthly father. She deftly connects these two passages with their overlapping use of kol v’chomer (a fortiori) argumentation, with the emphasis on the goodness of God. Because, as Jesus states, “If you then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him?” (Matthew 7:11) In these passages, the chutzpah is not the singular point of Jesus’ teaching. In these he reminds us to not give up because of the fact that our heavenly Father is so good and loving that He will surely hear our prayers.

When she realized this, she changed her prayers to “Lord, I know that you are good and that you have heard my prayer, and I can trust your answer to my prayer, whether or not you…” (p.126). Her example lead me to do the same, and the answer to something I had being praying about for a while came only a few hours after I had altered my heart and my thinking in relationship to the goodness of God in relationship to my prayer.

Tverberg rightly observes that, “The ultimate goal of pagan prayers was to manipulate the gods into serving one’s own personal prosperity. When you think about it, there really is not much difference between ancient pagans and teachers today who claim that you can use prayer to ‘claim your blessings’ or ‘speak prosperity into your life.’ Any time you try to coerce God into doing your bidding, so that he’ll pad your pocketbook and expand your stock assets, you’re treating God the same way that pagans treat their gods, as a tool to serve their own ends… The key seems to be that you humbly come to him as your heavenly Father, rather than ordering him around as your servant” (p.126-127).

Her insights are more than mere academic acrobatics. They are filled with practical application and ramifications. If you would like to begin understanding what it means to follow Jesus from a Hebrew perspective, Walking in the Dust is a delightful place to start this journey.

This second offering on the Jewish context of Jesus from Tverberg is sure to be a favorite in its rich, easily-accessible teachings, its deep insights and its physical beauty. Whether as part of a daily study, a small group study discussion or a gift to a friend, this book is well worth the investment and will provide much discussion on our role as disciples of Yeshua.

Disclosure: I received a copy of this book for review from the author.

Balderdash or No?

man covered in dust

Let’s face it. There is a lot of “balderdash” or “urban legends” that circulate, particularly when it comes to religion. It seems there is hardly a week that goes by in which I do not receive some forwarded email from someone thinking they are doing me a favor by sending me an “inspiring” teaching on how the way Jesus folded the “napkin” after his resurrection alluded to his second coming, or how the blood of Jesus literally flowed down from the cross and onto the hidden Ark of the Covenant beneath the Temple Mount to make atonement for us. It’s just that way. Humans have an innate need for sensationalism to validate our paradigm. However, we need to know fact from fiction and need to always check our sources and be prepared to prove our outlandish propositions with evidence, if we make such claims.

This morning I came across a blog post from Lois Tverberg, which she recently posted as a response to another blog post from about a year ago which attempts to debunk the legitimacy of a popular rabbinic concept often used by Messianics in their teachings.

Back in April of last year, Trevin Wax (Managing Editor of The Gospel Project at LifeWay Christian Resources) created a list of “urban legends” within Christianity. While the majority of these were great and need addressing, he included one that didn’t quite fit into the “balderdash” category. The concept he challenged was that of being “covered in the dust of your rabbi”, based off of Avot 1:4, which states:

Yosi ben Yoezer of Tzeredah said: Let your house be a meetinghouse for the sages and sit amid the dust of their feet and drink in their words with thirst.

Fortunately, Lois Tverberg and one other brave soul chimed in with a very thorough (but gentle) rebuttle, but seemed to be completely lost in the 211 comments that erupted from Trevin’s post.

I’m not quite sure why Wax thought this to be an urban legend, particularly since it is based squarely on a reliable Jewish text from antiquity, unless he was merely going on the misunderstanding of other misinformed bloggers who only had one desire: to attack Rob Bell and his use of the concept in his teaching (Dust – which I highly recommend). I think the real breakdown in communication came in that of the attackers thinking the more “Hebraic” or “Messianic” interpretation of this mishnah to be literal, rather than idiomatic. They seem to attack the concept of literally caking on dust while following your rabbi, particularly the origin of the phrase, “May you be covered in the dust of your Rabbi” (which is obviously a Rob Bell original).

This, however, is not the point of the mishnah. The point is that as disciples of our Master, we are to allow his teachings and his presence to “rub off” onto us so that we are better equipped to emulate him. We are to be constantly following him, constantly sitting at his feet in order learn from him, constantly looking for ways to imitate him. No, we shouldn’t grab a handful of dust and powder ourselves with it to feign our piety. We should, however, be getting a little dirty because of our concern for following our rabbi being greater than our concern for outward appearance.

Are you walking around squeaky clean, or are you beginning to collect the dust of your Rabbi?


ps. Dr. Tverberg – If you are reading this, I would be more than willing to post a review of your latest book, Walking In The Dust of Rabbi Jesus, if I could get my pauperly hands on one (hint, hint).

Pharisees vs. Karaites

Recently, someone started a discussion on Facebook as to whether followers of Yeshua should follow either a rabbinic (Pharisaic) path verses a more Karaite path in their Torah observance. I’ve got a lot of thoughts on this, but unfortunately am nearly always short on time due to pressing deadlines with my work. I would like to share, however, the brief response I wrote for this discussion:

It is natural to think that the Karaite way of doing things would be a better way of doing things. However, the Karaite interpretation is actually anti-Scriptural. Let’s think about it. If we were to go to a Karaite interpretation of Scripture, we would all being living out the Scriptures as we interpret them. Which means, we would not be in any kind of unity. Which means we would be celebrating the feasts at different times, celebrating them in different ways, trying to fulfill the commandments in different ways. In short, this is chaos and anarchy. The Master (Yeshua) was a Pharisee among Pharisees, in that he was in agreement with the Pharisees in all but one point: hypocrisy.

Here are 3 short examples of the many that can be sited to show his Pharisaic affinity:

  1. He & his disciples kept the feast at the same times as greater Israel (which was determined by Pharisaic halachah)
  2. He reclined at the Passover meal (a Pharisaic invention, seemingly contrary to the biblical mandate in Exodus)
  3. He gave a blessing before eating, strictly a Pharisaic invention

The list could go on and on. These are just off the top of my head. It boils down to this: Yeshua was in agreement with Pharisaic tradition so long as it did not contradict with the written Word. We must examine the words of the Master and the Apostolic writings to determine whether a tradition is able to be kept or not, and follow his example.

The Karaite method is not even an alternative. If we were following the Karaite method, we would revert to the days of the Judges when “Every man did what was right in his own eyes…And they again did wickedness in the eyes of Hashem.”