Post by Mark on Oct 30, 2008 3:46:29 GMT -8
One of the things that makes Messianic Judaism so different from other forms of Christainity is an intense desire to understand what our Messiah taught us in the context of His environment and His intended meaning for His immediate audience. Much of the meaning of Messiah’s teachings are lost or diluted by our lack of Hebraic understanding. This cannot be more evident than with a phrase "the Kingdom of Heaven." Messiah uses this term 31 times. Interestingly, the term is only recorded for us in the book of Matthew, which is generally agreed to have been written specifically to a Jewish audience. The phrase, "the Kingdom of God" speaks of the same kingdom in the gospels of Mark, Luke and John (while Matthew uses "the Kingdom of God" on a few ocassions). The difference between the two is the difference between the insider’s perpsctive and the outsider’s perspective. This difference can easily be understood in our use of the phrase "our Church" versus "the Church." When we speak of "our Church" we are speaking in terms that distinguish between where we fellowship as opposed to someone else. The use of "the Church" implies a common understanding of the same definition. When using the phrase, "the kingdom of heaven" as opposed to "the kingdom of God", the specific definition of that kingdom is presumed.
So, what exactly is this kingdom? The idea is first acknowledged by Jewish Targum as presented in Exodus 15:17-18.
Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O LORD, which thou hast made for thee to dwell in, in the Sanctuary, O Lord, which thy hands have established. The LORD shall reign forever and ever.
(Exodus 15:17-18)
The Kingdom of heaven that would be brought to the Jewish mind at Messiah’s declaration, "The Kingdom of Heaven is at hand" would be the prophecy of Zechariah 14:9.
And the LORD shall be king over all the earth: in that day shall there be one LORD, and his name one.
(Zechariah 14:9)
The prophecy of Zechariah is apocalyptic. This chapter speaks specifically of Adonai’s retaliation against the nations who would beseige and beat the Holy City, Jerusalem. It was applied to the Babylonians and, in Messiah’s context, would infer the defeat of the Romans.
Yet, this understanding of the coming kingdom carried in the Jewish mind a sense of personal obligation: that the kingdom of heaven would not be fulfilled unless the people of Israel submitted themselves to the obedience of
, that they fulfilled their covenant responsibility at Sinai, "all that the Lord has spoken we will do." (Exodus 19:8). This is what is called in Jewish literature as "the yoke of God’s kingdom." (Sifra, Kedoshim, xi). Just as the priests were to bear up the Ark of the Covenant through the wilderness in order for the Israelites to see victory, the people of Israel are obligated to bear up the through the ages. "Repent, for the Kingdom of Heaven is at hand," is then, not to be understood as a scolding but as a rally cry: specifically a cry to take upon themselves personal responsibility to a committed obedience of .
To declare that the kingdom of heaven is at hand, is to suggest that Adonai, in all His power, is waiting for the people of Israel to hold up their end of the bargain. "If you want to see the Romans overthrown, commit to obediently following." This was not a new message. This is exactly what Moses had told the people in Deuteronomy 28. If the people are obedient they will be rewarded with peace and prosperity. When they rebel they suffer the plights of the nations around them.
The Messiah’s message to the nation began where John the Baptist left off. It was a message that focused on man’s ability make himself presentable before Adonai, that he has within him the power to live obediently. It is a response to Israel’s declaration at Sinai, "All that the Lord has spoken we will do." To say, "Repent, for the Kingdom of Heaven is at hand," is to say, "so, do it already."
Messiah’s message doesn’t end there. He doesn’t cross His arms and wait on the side of righteousness for us to finally get it together and come over. The people of Israel had largely forgotten the yoke of the kingdom. Bearing up was not the substance fo their national identity. That identity had been replaced with the Temple and with the Holy City and the traditions of men. It is not too difficult to see the parallel between where the nation stood and where the Christian faith is today. The yoke of the kingdom is not a consideration of those who now consider themselves the engrafted people of God. The has been largely replaced by the Cross, by the Church and by the traditions of men.
Messiah is still saying, "Repent, for the Kingdom of Heaven is at hand;" but because the context is lost or disdained, the believer is left frustrated, saying, "What do You want from me?"
References to the kingdom of Adonai or the kingdom of heaven can never be separated from committed obedience to the. The Christian is often scandalized by this reality. This is tragic because Adonai is just waiting for us to take up the yoke of the kingdom so that He can in turn take us up in His arms.
Cast thy burden upon the LORD, and he shall sustain thee: he shall never suffer the righteous to be moved.
(Psalms 55:22)
This is the relationship that He describes throughout the Old Testament. Adonai sets His standard of expectation for us to follow. Man responds enthusiastically, "whatever You say, that we will do." Man pathetically falls flat on his face, realizing how much in need of a Savior he really is. Adonai, then picks him up and carries him in love and grace and mercy.
Much of Christianity skips over this process and goes straight to Adonai’s grace and mercy. This is not where Messiah began. This is not where we should start. Paul explains in Romans 4:15 that "where there is no law there is no transgression." That means that without, we can accept the sacrifice of Messiah without first realizing how in need we are of His grace. This is not the redemption that He is offering. This is a cheap salvation and how little we find we love Him because we don’t realize how much we are forgiven.
So, what exactly is this kingdom? The idea is first acknowledged by Jewish Targum as presented in Exodus 15:17-18.
Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O LORD, which thou hast made for thee to dwell in, in the Sanctuary, O Lord, which thy hands have established. The LORD shall reign forever and ever.
(Exodus 15:17-18)
The Kingdom of heaven that would be brought to the Jewish mind at Messiah’s declaration, "The Kingdom of Heaven is at hand" would be the prophecy of Zechariah 14:9.
And the LORD shall be king over all the earth: in that day shall there be one LORD, and his name one.
(Zechariah 14:9)
The prophecy of Zechariah is apocalyptic. This chapter speaks specifically of Adonai’s retaliation against the nations who would beseige and beat the Holy City, Jerusalem. It was applied to the Babylonians and, in Messiah’s context, would infer the defeat of the Romans.
Yet, this understanding of the coming kingdom carried in the Jewish mind a sense of personal obligation: that the kingdom of heaven would not be fulfilled unless the people of Israel submitted themselves to the obedience of
, that they fulfilled their covenant responsibility at Sinai, "all that the Lord has spoken we will do." (Exodus 19:8). This is what is called in Jewish literature as "the yoke of God’s kingdom." (Sifra, Kedoshim, xi). Just as the priests were to bear up the Ark of the Covenant through the wilderness in order for the Israelites to see victory, the people of Israel are obligated to bear up the through the ages. "Repent, for the Kingdom of Heaven is at hand," is then, not to be understood as a scolding but as a rally cry: specifically a cry to take upon themselves personal responsibility to a committed obedience of .To declare that the kingdom of heaven is at hand, is to suggest that Adonai, in all His power, is waiting for the people of Israel to hold up their end of the bargain. "If you want to see the Romans overthrown, commit to obediently following
." This was not a new message. This is exactly what Moses had told the people in Deuteronomy 28. If the people are obedient they will be rewarded with peace and prosperity. When they rebel they suffer the plights of the nations around them.The Messiah’s message to the nation began where John the Baptist left off. It was a message that focused on man’s ability make himself presentable before Adonai, that he has within him the power to live obediently. It is a response to Israel’s declaration at Sinai, "All that the Lord has spoken we will do." To say, "Repent, for the Kingdom of Heaven is at hand," is to say, "so, do it already."
Messiah’s message doesn’t end there. He doesn’t cross His arms and wait on the side of righteousness for us to finally get it together and come over. The people of Israel had largely forgotten the yoke of the kingdom. Bearing up
was not the substance fo their national identity. That identity had been replaced with the Temple and with the Holy City and the traditions of men. It is not too difficult to see the parallel between where the nation stood and where the Christian faith is today. The yoke of the kingdom is not a consideration of those who now consider themselves the engrafted people of God. The has been largely replaced by the Cross, by the Church and by the traditions of men. Messiah is still saying, "Repent, for the Kingdom of Heaven is at hand;" but because the context is lost or disdained, the believer is left frustrated, saying, "What do You want from me?"
References to the kingdom of Adonai or the kingdom of heaven can never be separated from committed obedience to the
. The Christian is often scandalized by this reality. This is tragic because Adonai is just waiting for us to take up the yoke of the kingdom so that He can in turn take us up in His arms. Cast thy burden upon the LORD, and he shall sustain thee: he shall never suffer the righteous to be moved.
(Psalms 55:22)
This is the relationship that He describes throughout the Old Testament. Adonai sets His standard of expectation for us to follow. Man responds enthusiastically, "whatever You say, that we will do." Man pathetically falls flat on his face, realizing how much in need of a Savior he really is. Adonai, then picks him up and carries him in love and grace and mercy.
Much of Christianity skips over this process and goes straight to Adonai’s grace and mercy. This is not where Messiah began. This is not where we should start. Paul explains in Romans 4:15 that "where there is no law there is no transgression." That means that without
, we can accept the sacrifice of Messiah without first realizing how in need we are of His grace. This is not the redemption that He is offering. This is a cheap salvation and how little we find we love Him because we don’t realize how much we are forgiven.
