Showing posts with label Deity. Show all posts
Showing posts with label Deity. Show all posts

Complexity in Early Jewish Messianism

Nov 2, 2010 at 10:54 AM

The Messiah is the fullness of the G-d of Israel manifested in a physical form. This concept is readily evident throughout the Biblical text and extra-biblical writings. In Hebrew, the word אחד echad helps to explain this oneness that exists between HaShem, the Messiah, and the Spirit as the word echad means one, but not always in the singular. Rather, it is better used to describe a “complex unity.”


There is a popular misconception that Judaism has never believed in a Divine Messiah. However, the concept of Messiah in Jewish thought was far more complex before the destruction of the Second Temple, in 70 C.E., than after. Dietmar Neufeld, of the University of British Columbia, confirms that, “a heavenly, transcendent Messiah was not a unique invention of the Christian community but the outgrowth of reflection that had its roots in Judaism."

This perspective that, somehow, the messiah would be more than human, goes back to the last centuries B.C.E., and continued through the first centuries C.E. Already by this time, Biblical passages were attributed with messianic significance. We see messianic commentaries that include sections from Daniel, Zechariah, and others.


The Dead Sea Scrolls reflect this development. Certain texts describe an exalted figure that would suffer, even die, only to be resurrected. This particular messianic understanding has been brought to the forefront of scholarly debate with the recently published inscription known as “Gabriel’s Revelation.” This apocalyptic inscription, written on stone, dates to the late first century B.C.E., or the early first century C.E. Although some of the text is badly worn and difficult to read, Israel Knohl, of the Hebrew University in Jerusalem contends the text refers to a suffering Messiah who is to be resurrected within three days. This idea seems quite different from commonly held assumptions.


According to Knohl, “The new inscription, ‘Gabriel’s Revelation,’ suggests that this different kind of Messiah was evolving at the turn of the era – different from the Messiah son of David. Instead of a militant Messiah, it envisions a Messiah who suffered, died, and rose.”


There are a number of additional allusions and similarities to phrases and concepts in the New Testament. According to Hershel Shanks, of the Biblical Archaeology Society:


"By Jesus’ time...the concept of the mashiach had developed beyond that of an earthly messiah who would restore the glory of the kingdom of David. It also came to mean a divinely sent figure who would return as G-d’s agent and usher in the world to come. The Dead Sea Scrolls reflect this development…thus…the messiah was already freighted with eschatological content."


Craig C. Broyles, of Trinity Western University, claims, “The messianism that is attested in the Dead Sea Scrolls did not arise in isolation from the Scriptures of Israel or from the larger context of Judaism in late antiquity.”


The soil for messianism and complex unity in relation to G-d were already firmly established within the Jewish world of the Second Temple period. The earliest Jewish followers of Yeshua were absolutely convinced that Yeshua was indeed a divinely incarnated Messiah, and their perspective was based on various Jewish understandings and interpretations of the time.



*This is an an excerpt of an article I wrote that recently appeared in Kesher Journal. You can read the entire article here.



Creation and the Hidden Light

Oct 1, 2010 at 3:35 PM

Parashat Breishit

The Torah relates the story of the six days of creation in order to refute other theories that claim that the universe came into being through some cosmic accident or coincidence. As such, the story of creation speaks only in general terms to illustrate that nothing came into being except at G-d's command. The Hebrew word, bara, emphasizes this. The word bara, used here for “create,” grammatically can only be used in connection to G-d (never for humans), and alludes to the creation of something from nothing.

The Torah's narrative of creation is meant to directly establish G-d as the sovereign of the universe. Unlike other creation accounts circulating around the Ancient Near East, the Biblical account makes no attempt to explain the origins of G-d, or try to persuade the listener of G-d's existence. The existence of God is an axiomatic fact. Therefore it immediately jumps to the explanation of G-d's creation of heaven and earth.

In verse three, G-d says “'Let there be light': and there was light.” If the sun and moon were not created until the fourth day of creation (see 1:14-19), what is the “light” that is being spoken of here?

Interestingly there are two answers:

A medieval rabbinic anthology commenting on this verse states:

'And G-d saw the light, that it was good.' This is the light of the Messiah...to teach you that G-d saw the generation of Messiah and His works before He created the universe, and He hid the Messiah ...under His throne of glory. Satan asked G-d, Master of the Universe: “For whom is this Light under your Throne of Glory?' G-d answered him, 'It is for...[the Messiah] who is to turn you backward and in who will put you to scorn with shamefacedness (Yalkut Shimoni on Isaiah 60).'

The pre-existence of Messiah, and his presence at creation has been discussed widely among many Jewish writers throughout history. According to Midrash HaGadol, “The final goal of humanity is to attain the state of the days of Mashiach; therefore the name of Mashiach had to be formulated even before the world's inception (Midrash HaGadol, 1:1).”

According to the Talmud:

It was taught that seven things were created before the world was created; they are the Torah, repentance, the Garden of Eden, Gey-Hinnom, the Throne of Glory, the Temple, and the name of the Messiah...The name of the Messiah, as it is written: 'May his name [the name of the Messiah] endure forever, may his name produce issue prior to the sun (Pesachim 54a, Nedarim 39a, also Midrash on Ps. 93:3).'

The light, which the rabbis speak of as alluding to the Messiah, is also a representation of the “Ein Sof,” the hidden aspect of G-d. Midrashic legend teaches that this light is hidden until the time of the Messianic Age, after which it will be once more revealed. When this happens, it will be like in Revelation (Rev. 21:22-23, 22:5, etc.), where there will no longer be any need of the sun, for G-d's “Ein Sof,” His presence, will provide all needed light.

The entire New Testament echoes this thought as well. However, no where is the Messiah more clearly connected to the themes of light and creation than in the book of John:

“In the beginning was the Word,

and the Word was with G-d, and the Word was G-d.

He was with G-d in the beginning.

All things came to be through him,

and without him nothing made had being.

In him was life, and the life was the light of mankind.

The light shines in the darkness,

and the darkness has not suppressed it

…The Word became flesh, and dwelt among us,

and we saw his Sh’khinah,

the Sh’khinah of the father’s only Son,

full of grace and truth.”

John 1:1-5, 14

May our divine Messiah, Yeshua, who was present at creation, continue to work in each of our lives to dispel the darkness, and make each of us into a new creation!


Is Messiah Divine?

Jun 6, 2010 at 3:23 PM


Scholars Support Jewish Belief in a Divine Messiah

There is a popular assumption circulated by Jewish leaders and liberal scholars that Judaism has never believed in a divine Messiah.
Some argue that Yeshua never claimed to be the Messiah and that his earliest followers never considered him to be G-d.

Context

Understanding the historical background and the role of messiah within Jewish thought, especially during the Second Temple period, is the key to combating this myth. The concept of messiah in Jewish thought was far more complex before the destruction of the Second Temple (70 CE) than after. Over time, the established Jewish leadership refrained from defining the messiah in exalted terms as this was seen as a cause of the Temple's destruction and Israel's dispersion.

The Second Temple Period

During the Second Temple period, however, Jews interpreted and interacted with their scriptures differently than today. The Jewish world maintained varying strains of Judaisms – including radical apocalypticism, messianism and monasticism.

Pluralism influenced the way each group identified with and interpreted their world. There was disagreement over everything – the calendar, lineage of the priesthood, sacrifices, canon, even the primary location of where the ritual observances should take place. This debate extended into concepts and roles of the Messiah.

According to
Professor Kathryn Smith, of Azusa Pacific University, "It was extremely common (may I say extremely 'Jewish') during this time to write about an exalted agent of G-d with characteristics of the divine and still be a monotheist … Jews were comfortable with the notion of a single, exalted figure, who had all the characteristics of G-d and did all the things that G-d does, who was exalted above all others, present with G-d at creation, but … and this is the most important element … they in no sense thought this was betraying the classical confession, Hear O Israel, the L-rd is our G-d, the L-rd is one."

Complex Unity

This idea of a complex unity in relation to G-d allowed for openness in interpretation and understanding. Larry W. Hurtado of the University of Edinburgh says "all evidence indicates, however, that those Jewish [believers] who made such a step remained convinced that they were truly serving the G-d of the Old Testament."

Biblical Support

The idea that the Messiah would be more than a human figure goes back to the last centuries B.C.E. when Biblical passages were interpreted and attributed with messianic significance. We see commentaries, like the Aramaic Targums, that include sections from Daniel, Zechariah, Isaiah, and others. These authors absolutely believed in, and ascribed, an exalted status to the Messiah.

Scholars maintain that by the time of Yeshua, this concept was already firmly established. The Dead Sea Scrolls, one of the most important archaeological discoveries in regard to Biblical research, reflect this development. Those texts describe a highly exalted figure who would even suffer on behalf of the people. They also contain numerous allusions and similarities to phrases and concepts in the New Testament.

Early Understandings

­Yeshua understood himself to be G-d and this was clear to his disciples as well. Paul wrote in the early years after Yeshua: "It is through his Son that we have redemption, that is, our sins have been forgiven. He is the visible image of the invisible G-d. He is supreme over all creation, because in connection with him were created all things – in heaven and on earth, visible and invisible … He existed before all things, and he holds everything together (Col. 1:14-17)."

Conclusion

The earliest followers of Yeshua made their claims because there existed fertile soil in Jewish circles at the time for an elevated divine Messiah. Although this understanding within Judaism was often stifled following the destruction of the Second Temple, Yeshua's followers knew that belief in a divine Messiah was indeed Jewish.



Borough Park Symposium

Apr 16, 2010 at 12:21 PM


Earlier this week I had the honor of attending and presenting a response paper at the second Borough Park Symposium held in Queens, NYC. The Symposium brought together the most diverse group of individuals and organizations from various countries, and across the Messianic Jewish Movement, including the UMJC, MJAA, AMC, Chosen People, Jews for Jesus, and many others.

As many of you sadly know, the Messianic Jewish Movement is very diverse and very bifurcated. Until fairly recently, many groups had very little interaction with each other (at best), or down-right hostility toward each other (at worst). What makes the Borough Park Symposium unique is that it brings together individuals from these various groups to dialogue and build relationships. Prior to the first symposium held in 2007, many of these individuals had never been in the same room together at one time. There were also many individuals present who had not been in the same room with certain other individuals for nearly 40 years!

However, recognizing the need for greater unity, various individuals began to work toward changing this situation. I for one have been greatly impacted by these two events. I must admit, prior to these two symposiums I too held various assumptions and stereotypes against a number of individuals and organizations.

The Borough Park Symposium has helped to break down many of my attitudes, and present an opportunity to actually meet some of these people and groups I had previously only known by name. It is much easier to vilify the "Other" when you have never actually met them. However, after building relationships with people, you quickly realize that "they" are really "Us."

A number of papers were presented with various opportunities for discussion. The topic of the forum was the Nature of G-d (specifically the Deity of Yeshua). Although there were a number of views and opinions presented, the overall topic actually brought much unity. No matter what the differences were - we were all united around the fact that we were all Jews who follow Yeshua - in all its versions, stripes, and practices.

There was definitely not uniformity. But that was not the point. The point was unity with diversity - much like the subject of the forum.

Leaving the symposium I thought about Proverbs 27:17, "As iron sharpens iron, so does one person sharpen another." True strength is being able to look past our differences and embrace those around us. As the Torah teaches us, we are all made in the image of HaShem. As such, I hope I left the Borough Park Symposium a better person - with more friends, less judgments, and a better hope for the future of our Movement.


Quote of the Day

Feb 4, 2010 at 1:26 PM

"The name 'Hashivenu' has become emblematic in the Messianic Jewish world for the stream of Jewish Yeshua-believers who uphold Torah observance, Jewish tradition, and the importance of integration within the wider Jewish world. As such, those who identify with the name are also those exposed to the greatest temptation to deny or minimize the deity of Yeshua.

It is my hope that future generations will identify the name Hashivenu with a bilateral ecclesiology that rejects both the Christian and the Jewish negative boundaries – exalting the Torah as the covenantal constitution of the Jewish people, and the deity of Yeshua, light for revelation to the Gentiles and the glory of his people Israel."

-Rabbi Dr. Mark Kinzer, from a paper delivered at the 2010 Hashivenu Forum - Finding our Way Through Nicaea, p. 32.


A Chasidic Parallel to the Incarnation

Oct 28, 2009 at 1:48 PM

The idea of a preexistent Messiah is not unknown to Judaism. In fact, I lightly touched on this idea in my previous blog post on Breishit, where I additionally connected this idea to Creation, and further to John, chapter 1.

The book of John is traditionally attributed to the apostle John, one of the original twelve shlichim of Yeshua, and believed to be written between 60-100 CE. Many scholars believe that one of the main emphases of the book is to defend Yeshua’s deity. Rather than a history of Yeshua, it is primarily a profound study of who Yeshua is. It is deeply mystical, and filled with rich spirituality and symbolism.

When reading the beginning of John, one should be immediately hit by the imagery of Creation. This is no accident, for there is a direct and purposeful connection between Genesis 1 and John 1. John purposefully uses words and imagery from the Creation Account to equate the G-d of Creation with Yeshua. For John, since Yeshua was at the Beginning (John 1:1), and only G-d was existent at Creation (Genesis 1:1) John is contending they are one and the same! John wants the message to be bold and clear – Yeshua the Messiah is the God of Creation.

In the beginning was the Word,

and the Word was with G-d, and the Word was G-d.

He was with G-d in the beginning.

All things came to be through him,

and without him nothing made had being.

In him was life, and the life was the light of mankind.

The light shines in the darkness,

and the darkness has not suppressed it

…The Word became flesh, and dwelt among us,

and we saw his Sh’khinah,

the Sh’khinah of the father’s only Son,

full of grace and truth. (John 1:1-5, 14)

For those steeped in Jewish thought, the Jewish context of John is clear. John is writing with Genesis in mind. As such, for many of us, the idea of the Torah made flesh – that Yeshua himself is the Torah incarnate – is not a problem.

However, the question may still arise as to the idea of incarnation within a modern Jewish context. One can argue that maybe during the Second Temple period there may have been a few Jews that believed in a divine Messiah, and in some sort of concept of incarnation. But is there a more recent parallel in Jewish texts?

The answer is yes! Around 1797, the Alter Rebbe, Rabbi Schneur Zalman of Liadi (the founder of Chabad Chassidus) composed the Tanya – which quickly became one of the primary texts of the Chassidic movement. In a particular passage of the Tanya, the Alter Rebbe explores an idea of the Torah and HaShem being one and the same. According to the Tanya, the Torah itself is a physical incarnation of G-d.

"The Torah and the Holy One, blessed be He, are one. The meaning of this is that the Torah, which is the wisdom and will of the Holy One, blessed be He, and His glorious Essence are one, since He is both the Knower and the Knowledge … Therefore has the Torah been compared to water, for just as water descends from a higher to lower level, so has the Torah descended from it’s place of glory, which is His blessed will and wisdom; [for] the Torah and the Holy One, blessed be He, are one and the same and no thought can apprehend Him at all. Thence [the Torah] has progressively descended through hidden stages, stage after stage, with the descent of the worlds, until it clothed itself in corporeal substances and in things of this world (Likutei Amarim, Section 1, Chapter 4)."

Although this is not an exact parallel to John 1, what it does help us understand is that the idea of incarnation and specifically the idea of “Torah made flesh” are Jewish. The Alter Rebbe spends an entire chapter in the Tanya describing this mystical relationship between HaShem and the Torah.