Lover or Prostitute? The Question That Changed My Life

Posted on 05/20/2015 by Natan Lawrence

A number of years ago, I had the privilege of teaching at a school of ministry. My students were hungry for God, and I was constantly searching for ways to challenge them to fall more in love with Jesus and to become voices for revival in the Church. I came across a quote attributed most often to Rev. Sam Pascoe. It is a short version of the history of Christianity, and it goes like this: Christianity started in Palestine as a fellowship; it moved to Greece and became a philosophy; it moved to Italy and became an institution; it moved to Europe and became a culture; it came to America and became an enterprise.

Some of the students were only 18 or 19 years old—barely out of diapers—and I wanted them to understand and appreciate the import of the last line, so I clarified it by adding, “An enterprise. That’s a business.” After a few moments Martha, the youngest student in the class, raised her hand. I could not imagine what her question might be. I thought the little vignette was self-explanatory, and that I had performed it brilliantly. Nevertheless, I acknowledged Martha’s raised hand, “Yes, Martha.” She asked such a simple question, “A business? But isn’t it supposed to be a body?” I could not envision where this line of questioning was going, and the only response I could think of was, “Yes.” She continued, “But when a body becomes a business, isn’t that a prostitute?”

The room went dead silent. For several seconds no one moved or spoke. We were stunned, afraid to make a sound because the presence of God had flooded into the room, and we knew we were on holy ground. All I could think in those sacred moments was, “Wow, I wish I’d thought of that.” I didn’t dare express that thought aloud. God had taken over the class.

Martha’s question changed my life. For six months, I thought about her question at least once every day. “When a body becomes a business, isn’t that a prostitute?” There is only one answer to her question. The answer is “Yes.” The American Church, tragically, is heavily populated by people who do not love God. How can we love Him? We don’t even know Him; and I mean really know Him.

What do I mean when I say “really know Him?” Our understanding of knowing and knowledge stems from our Western culture (which is based in ancient Greek philosophical thought). We believe we have knowledge (and, by extension, wisdom) when we have collected information. A collection of information is not the same thing as knowledge, especially in the culture of the Bible (which is an eastern, non-Greek, culture). In the eastern culture, all knowledge is experiential. In western/Greek culture, we argue from premise to conclusion without regard for experience—or so we think.

An example might be helpful here. Let us suppose a question based upon the following two premises: First, that wheat does not grow in a cold climate and second, that England has a cold climate. The question: Does wheat grow in England? The vast majority of people from the Western/Greek culture would answer, “No. If wheat does not grow in a cold climate and if England has a cold climate, then it follows that wheat does not grow in England.” In the eastern culture, the answer to the same question, based on the same premises, most likely would be, “I don’t know. I’ve never been to England.” We laugh at this thinking, but when I posed the same question to my friends from England, their answer was, “Yes, of course wheat grows in England. We’re from there, and we know wheat grows there.” They overcame their cultural way of thinking because of their life experience. Experience trumps information when it comes to knowledge.

A similar problem exists with our concept of belief. We say we believe something (or someone) apart from personal experience. This definition of belief is not extended to our stockbroker, however. Again, allow me to explain. Suppose my stockbroker phones me and says, “I have a hot tip on a stock that is going to triple in price within the next week. I want your permission to transfer $10,000 from your cash account and buy this stock.” That’s a lot of money for me, so I ask, “Do you really believe this stock will triple in price, and so quickly?” He/she answers, I sure do.” I say, “That sounds great! How exciting! So how much of your own money have you invested in this stock?” He/she answers, “None.”

Does my stockbroker believe? Truly believe? I don’t think so, and suddenly I don’t believe, either. How can we be so discerning in the things of this world, especially when they involve money, and so indiscriminate when it comes to spiritual things? The fact is, we do not know or believe apart from experience. The Bible was written to people who would not understand the concepts of knowledge, belief, and faith apart from experience. I suspect God thinks this way also.

General Overview of the Book of Numbers (B’midbar)

Posted on 05/18/2015 by Natan Lawrence

The English name Numbers derives from the fact that in this book the Israelites are counted or numbered on several occasions (see chapters 1, 2, 3, 4, 26). Leviticus ends with YHVH instructing his people to count their flocks for tithe purposes, while Numbers begins with YHVH, as the ultimate Good Shepherd (or in Hebrews, YHVH Rohee), counting the Israelites themselves, who are the sheep of his pasture (Pss 74:1; 79:13; 95:7; 100:3). The fact that this counting took place in the wilderness proves that it was not for political or national economic reasons, but was in fulfillment of YHVH’s Torah instructions. Each Israelite was to give a half-shekel of silver toward the maintenance of the tabernacle. The shekels then counted would give the exact number of Israelites (Exod 30:12–16).

The Hebrew name B’midbar meaning “in the wilderness” originates from the fact that this book chronicles Israel’s wandering in the wilderness. The Book of Exodus, on the other hand, records the deliverance of Israel from Egypt, its establishment as a nation, its covenantal relationship with YHVH and the construction of the tabernacle (mishkan), which was the symbol of YHVH dwelling or tabernacling in the midst of his chosen people. The Book of Leviticus deals with the inner workings of that tabernacle and the mechanics of how sinful man could maintain a right spiritual relationship with a righteous Elohim. This was accomplished through the agency of the Levitical priesthood that would function within the tabernacle as a human intermediary between man and his Creator.

The Book of Numbers covers much of Israel’s forty years wandering in the wilderness and recounts the early years of this nation under YHVH’s theocratic rule. Recorded are Israel’s triumphs and defeats, its obedience and disobedience to YHVH’s rule of law and the resulting consequences whether blessing or cursings.

In this book, we see several main subdivisions. Chapters 1:1–10:10 cover instructions from YHVH to Israel while still at Mount Sinai. Chapters 10:11–36:13 cover the Israelite’s actual wilderness journey. The second section dealing with the wilderness journey has two main parts: the perishing in the wilderness of the older generation (10:11–25:18), and the preparation of the second generation of Israelites to enter the Promised Land (chapters 26–36).

Reoccurring themes in the Book of Numbers include the continual murmuring of Israelites and the divine punishment on them as a result. YHVH made promises to care for them and lead them into the Promised Land. Instead of having faith and trust in him, with few exceptions, the Israelites exhibited doubt and unbelief in YHVH. As a result, the entire older generation, with the exception of faithful Joshua and Caleb, perished in the wilderness never to realize the promises YHVH had made to them concerning the Promised Land. This is a poignant lesson for all believers in their faith walk. The spiritual application of this lesson is not missed by the writer of the Epistle to the Hebrews in chapter four of that book. When YHVH makes promises, his people need to embrace those promises with enthusiastic and optimistic faith and never let them go. After all, if we cannot trust our Creator, then who or what can we trust?

In this book, we see revealed the grace of YHVH, that he is longsuffering and slow to anger (14:20–38), but that he is also just, and as a father, he disciplines those he loves. His judgments are measured and progressive. The more his children refuse to obey him and resist him, the stronger the judgments. Eventually, the older generation of Israelites died off in the wilderness. This teaches us that death is the final judgment against the sin of rebellion and unbelief. There are no eternal rewards or spiritual inheritance for those who refuse to take hold of YHVH’s promises and to go forward in faith and faithful obedience to him.

We see the work and person of the future Yeshua the Messiah in the Book of Numbers as well. As Provider, he meets all of Israel’s needs both physical and spiritual. Paul reveals that Yeshua was the spiritual Rock that gave them water in the wilderness (1 Cor 10:4). Twice, Israel received water from the rock (Exod 17:1–7 and Num 20:1–13). Additionally, the secular prophet, Balaam, prophesied about the Messiah who was to rise out of Israel like a star (Num 24:17). Leading rabbinic Jews sages, such as Akiva ben Joseph of the early modern era, mistakenly applied this verse to the Jewish zealot, Bar Kokhba, when he endeavored to throw off the yoke of Roman rule over the Jewish people during the Second Jewish Revolt of A.D. 133–135.

Blog Scripture Readings for 5-17 Through 5-23-15

Aside

THIS WEEK’S SCRIPTURE READINGS FOR STUDY AND DISCUSSION:

Parashat B’midbar — Numbers 1:1 – 4:20
Haftarah — Hosea 2:1 (1:10) – 2:22 (20)*
Prophets — Jeremiah 17:1 – 23:40
Writings — Song of Solomon 5:1 – 8:14; Ruth 1:1 – 3:18
Testimony — 1 Peter 5:1-14; 2 Peter 1:1 – 3:18; 1 John 1:1 – 3:24

Most of this week’s blog discussion points will be on these passages. If you have general comments or questions on the weekly Scripture readings not addressed in a blog post, here’s a place for you to post those. Just use the “leave a reply” link below.

The full “Read Through The Scriptures In A Year” schedule, broken down by each day, can be found on the right sidebar under “Helpful Links.” There are 4 sections of scripture to read each day. One each from the Torah, the Prophets, the Writings, and from the Testimony of Yeshua. Each week, the Torah and haftarah readings will follow the traditional one-year reading cycle.

* Verse numbers in parenthesis refer to the verse number in Christian Bibles when it differs from the Hebrew Bible or Tanakh.

Weekly Blog Scripture Readings for 5/17 through 5/23/15.

WARNING: Some Thoughts on Divine Judgment

Posted on 05/16/2015 by Natan Lawrence

The dictionary definition of judgment: “a decision of a court or judge; a misfortune or calamity viewed as a divine punishment.”

The Bible speaks a lot about judgment. When we read about the subject of judgment in the Bible, it’s always about the other guy: someone in the past, or someone in the future, or someone that we consider to be more wicked than we are. The problem is that our pride prevents us from thinking that it is something that could happen to us.

Judgment is nothing more than suffering the consequences of our actions. It’s simply a function of the law of cause and effect. If you jump off of a building, you’ll suffer the consequences of your actions when you hit the ground. Similarly, when we break YHVH’s commandments, we will suffer the consequences. It’s a matter of degrees. To the degree that we obey his commandments, we’ll reap the blessings of obedience. To the degree we disobey them, we’ll reap the negative consequences (Lev 26:3ff cp. 14ff). For most of us, our actions with regard to obedience to YHVH’s laws are a mixture of both good and evil, so we’re reaping both blessings and curses at the same time.

Coming out the mainstream church, most of us have been so indoctrinated with the doctrine of YHVH’s love and grace, that we have a skewed view of his judgments. No one ever talks about judgment. Add to this the idea of the pre-tribulation raptures, and the idea of divine judgment is shoved further into the back of many believer’s minds. If a preacher does talk about divine judgment, they’re often accused of being judgmental, and that shuts down the conversation. No one wants to talk about it since it messes with people’s false view of a totally loving and gracious Elohim, and it also forces people to face the facts of their own sinfulness and wickedness and the fact that they deserve his judgments for their disobedience.

Beyond this, most of us have developed a theology of our own making whereby we excuse and justify ourselves in the comfort zones of our sin. Our hearts become hardened at that level and we often justify ourselves by comparing ourselves to someone who, in our mind, is a worse sinner than we are, thus making ourselves feel Continue reading →

Divine Judgment for Disobedience to YHVH’s Torah-Word

Posted on 05/15/2015 by Natan Lawrence

Leviticus 26:1–46, Blessing and curses are based on obedience to YHVH’s Torah-Word. The corollary to this passage is Deuteronomy chapter 28. These judgments come upon a people who have forgotten their Elohim because they have been blessed materially and in their self-sufficiency have forgotten who the source of their blessings is, and that their blessings are contingent upon obedience to YHVH. These principles are universal, yet how we tend to forget the cycles of history that repeat themselves over and over again like the unstoppable turning of giant millstone grinding into powder those who refuse to learn the lessons from the past. Each generation proudly asserts it’s exceptionalism and that, somehow, it’s immune to YHVH’s inexorable and immutable principles of divine judgment. Only in the perfect hindsight of history can we see the fallacy of this assumption. Ancient Israel failed to learn these lessons as have subsequent nations who claimed to follow the Bible.

In the case of America, and Great Britain before her (and other Christian nations as well), there was in former times a national consciousness of core biblical values and, to one degree or another, a public acknowledgement, acceptance of and respect for the God of the Bible. However, as a nation becomes blessed, it reaches an apogee of prominence, power and wealth where it becomes rich and increased with goods and no longer needs Elohim — or so it thinks. It become fat and forgets the source of its wealth and falls into a state of self-sufficiency leading to spiritual blindness to recognize its true spiritual state (recall YHVH’s warning to a lukewarm church in Rev 3:14–22). This can happen to individuals, churches and to whole societies.

Because YHVH loves his people and wants to walk among them, to be their Elohim and to bless them (Lev 26:12), when they disobey him and walk in ways that are harmful to their well-being, like any loving parent, he is forced to discipline them. Again and again he sends them his prophets and watchmen to warn them that they’re on a path of self-destruction. But because their hearts are uncircumcised, they refuse to humble themselves and repent (Lev 26:41). It’s the same old story over Continue reading →

The Biblical Social Welfare System

Posted on 05/14/2015 by Natan Lawrence

Leviticus 25, Chapter 25 lays out Israel’s social welfare and economic system. Basically, it was a capitalistic economic system where private individuals owned property and small businesses and controlled the means and productions of goods and services. This is not the case in a purely socialistic (or Marxist or communistic) economic system where the government owns most of the property and controls the means and distribution of goods and services.

Do government hand outs in the Bible?

However, the capitalistic system that YHVH gave to Israel contained some quasi-socialistic checks and balances in that greedy or exceptionally gifted and ambitious individuals couldn’t excessively rich at the expense of the poor. Socialistic economic philosophy demands that the wealth of the nation be equally distributed among everyone including the poor. This may sound good in theory, but it doesn’t work. In reality, socialism stifles individual initiative by punishing (often through taxation and other means of wealth confiscation and redistribution by the government) those who, through hard work, sacrifice, initiative, and inventiveness have become wealthy. So, it stands to reason, why should the wealthy work hard if the fruits of their labors will only be confiscated and be given to the poor or the “have nots, ” or to those who refuse to work?

At the same time, capitalism is also a flawed system, since in time, the wealthy often end up owning own much of the land and control most of the wealth. Human nature being what it is, the greedy wealthy will turn a capitalistic system into oligarchic capitalism where only a few rich capitalists control nearly everything including the economic and political systems. This is the end times system that is described in Revelation 13 and 18 and is called Babylon the Great. Such a system ends up enslaving people through economic and political means, and creating a veritable serfdom of those who are under its rule (see Rev 18:13, 23).

With these things in mind, as you are reading through chapter 25, note how YHVH instructed the poor to be cared for. There was no government welfare system based on taxing the producers and giving to the non-producers. Everyone worked. In fact, the Torah commands everyone to work for six days, and then to rest on the seventh day (Exod 20:9). Sloth and laziness wasn’t an option.

Notice how debt was handled, and how people worked to pay off their debts. Bankruptcy wasn’t an option.

Notice how the jubilee year prevented the wealthy from acquiring all the land, and how every 50 years there was a redistribution of land, so that those who through sloth or mismanagement of their resources lost their land. Such individuals were mercifully given a second chance to start over again and learn from their past mistakes. Lending to the poor was encouraged, and the charging of interest was prohibited.

As you read through this chapter, consider how YHVH deals with the perennial social and economic ills that have plague the world from time immemorial compared to how men currently deal with these same problems, and usually end up making the problems worse.

Though it would be difficult to implement such a system in our highly collectivized and industrialized society of today, it is likely that in the future, during the Millennium, when the Torah will be the rule of the earth and agrarianism will likely be the dominant paradigm, that such a Torah-based system will once again be put in place.