Category: Applied Theology

Qualifying the Disqualified

On By Bp. Justin ElwellIn Applied Theology, InspirationLeave a comment

The elements of the Tabernacle had been created. The priests trained. Moses had demonstrated for them how to minister in this holy place before the Lord (Ex. 40:1-32). Then on the eighth day (Lev. 9:1) it’s time for the Aaron and his sons to begin. Yet, Moses says to Aaron:

וַיֹּאמֶר מֹשֶׁה אֶל-אַהֲרֹן, קְרַב אֶל-הַמִּזְבֵּחַ

“And Moses said to Aaron, draw near to the Altar…” (Lev. 9:7).

Some rabbinic commentators suggest that rather than drawing near on the eighth day, Aaron withdrew. He moved away from the position of his appointment. Why?

The Golden Calf.

Could Aaron really lead the children of Israel to reconciliation before the Lord, ministering in holiness by sacrifice with everyone knowing the depth of his sin in forming the Golden Calf? (Ex. 32:4). By his words, Moses says yes; but more importantly, the Lord qualified Aaron.

Time and again in Scripture we find the Lord qualifying those who should be disqualified. The messianic apostles are no exception. Messiah knew this when He called them, walked with them, and before they betrayed, denied, and abandoned Him while He washed their feet. He even called a persecutor while he was on mission to persecute. Which one of them would any of us have called, used or appointed to world changing mission?

What we learn from Aaron, and the apostles, is that we often model and display through our life the message we are delivering. Aaron was a minister of reconciliation, and as Paul writes:

“All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting people’s sins against them. And he has committed to us the message of reconciliation. We are therefore Christ’s ambassadors, as though God were making his appeal through us. We implore you on Christ’s behalf: Be reconciled to God. God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (II Cor 5:18-21).

As Moses called Aaron to draw near, even with the history of his sin known to all, he said, “Draw near to the altar and offer your sin offering and your burnt offering and make atonement for yourself and for the people, and bring the offering of the people and make atonement for them, as the Lord has commanded” (Lev. 9:7).

Those watching would see Aaron being reconciled to God. Yet, as Moses points out, those watching also need reconciliation. What is the simple message of Leviticus 9:7? To Paul again:

“for all have sinned and fall short of the glory of God” (Ro. 3:23).

The Lord qualifies the disqualified through His grace, mercy and love. Yet, that qualification does not come without price. In the Torah, the innocent blood of bulls and goats atoned for sin, their innocence imputed to the penitent, and the penitents guilt imputed to the innocent.

In Messiah this double imputation (II Cor. 5:21) not only atones, but cleanse, and renews life by the Holy Spirit. That which disqualified us, is now worked into a testimony of His faithfulness (Ro. 8:28-29), qualifying us for the work He prepared beforehand for us to be involved with (Eph. 2:8–10).

Perhaps Aaron marveled at the amazing grace of God that moved him to appointment, as we find in the apostolic letters, time and again they marvel at the grace of God working in them.

Aaron should have been disqualified from leading the spiritual life of Israel, after all he led them into sin. Inexplicably he is elevated to the position of high priest. The explanation is actually simple: he received grace, and from the grace received he could relate to and bear the sins of those in his care before the Lord, and they could relate to him.

When you have fallen so low, His grace draws you to reconciliation, and in reconciliation to life, will giving others hope, and from that hope, assurance of acceptance in Messiah Yeshua/Jesus, through Whom we receive this promise:

“For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord” (Ro. 6:23).

Dear reader, it’s not Moses calling you to draw closer, but the Father, through the Spirit, by the Son: “No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day” (Jn. 6:44). And when He calls you, as it is said, He qualifies you. The call was not without cost, it was just a price you could never pay, but one He paid for you.

He is still raised! Even today.

Be well. Shalom.

Affliction – Freedom – Remembrance

On By Bp. Justin ElwellIn Applied Theology, InspirationLeave a comment

‎הָא לַחְמָא עַנְיָא דִי אֲכָלוּ אַבְהָתָנָא

“This is the bread of affliction that our fathers ate…”

The Seder opens with an odd invitation, come and eat the bread representing affliction with me if you are hungry, if you are in need. “Come and eat this bread that has been part of my affliction … Come and eat this bread that has been part of my pressed, hurried, and bondaged life.”

When we taste the matzah, we are transported in time: to the past and into the future.

The Passover Seder causes us to remember, live, and share in the still unfolding deliverance of a people. It is an event of sensory engagement: an eatable sermon.

While we reflect and remember, we are stirred by the narrative of the Haggadah, from a place of self-reflection: to compassion, gratitude, and sharing.

This matzah – the unleavened bread – has two meanings: 1) it is the bread of affliction that the children of Israel ate because they did not have time to allow the dough to rise, and 2) it is the bread of freedom that they ate in the days after they left Egypt.

How can this be?

When we are afflicted, the natural inclination is self-preservation. In affliction we do not say to our neighbor or stranger, and certainly not our enemy, “If you are hungry, come and eat.” But we know we are free, when filled and refreshed with gratitude, compassion, and without hesitation, we share what little we have.

This is freedom – when we can open ourselves, we are truly free.

When we recognize the gift of life given by the Lord, the most basic and relatable human condition, then דינו/Dayenu: “it is enough for us.”

The same unleavened bread, two meanings, and much to teach us. Here we see how the Messiah can be both afflicted and victorious, the Man of sorrows and Savior, the Suffering Servant and King. The afflicted, suffering servant, the man of sorrows Who sympathizes with us (Heb. 4:15); and the victorious, Savior King standing at the right hand of the Father in Heaven.

By eating this Matzah, this bread of affliction and bread of freedom, we balance between two spiritual realities in Messiah: afflicted humility and generous freedom.

We eat the bread of affliction: 1) to remember that Messiah died for us; and, 2) we eat the bread of freedom to show the greatest love, of giving ourselves completely to the other, just as He gave Himself completely for us.

Deliverance from Egypt demanded the life of a lamb. Deliverance from the power of sin and death demanded the life of the Lamb. And now we, as living sacrifices in Messiah, the Lamb, give ourselves over to His Will: connecting to those in suffering and bondage.

Yet, in His resurrection we connect to His victory, and His freedom; whereby, we connect with the victorious and the free in joyous praise.

This is why we need to be reminded, to remember, and share the words, year after year:

‎הָא לַחְמָא עַנְיָא דִי אֲכָלוּ אַבְהָתָנָא בְּאַרְעָא דְמִצְרָיִםכָּל דִכְפִין יֵיתֵי וְיֵיכֹל, כָּל דִצְרִיךְ יֵיתֵי וְיִפְסַח

“This is the bread of affliction that our fathers ate in Egypt, whoever is hungry, let him come and eat; whoever is needy, let him come and celebrate Passover.”

‎דינו, dayenu, what we have received at this season would be more than enough, but He has so much more to give us, and so much more for us to share. We are always blessed with enough, because we have Him.

Be well. Shalom.
Chag Pesach Kasher Vesame’ach, a kosher and joyous Passover to you all.

Scattered Feathers

On By Bp. Justin ElwellIn Applied Theology, Inspiration2 Comments

Imagine standing on a hill on a windy day with a fluffy feather pillow in your hands. As the wind continues to blow, you tear open the pillow and empty its feathery contents into the wind. As you stand and watch the feathers being scattered by the wind, imagine attempting to retrieving each of those feathers. As you focus to pick up just one or two, the wind continues to blow feathers a greater and wider distance from you. It would seem a hopeless task.

When teaching on gossip and it effects, we find in rabbinic writing the imagery of scattering the feather pillow is sometimes used. While it seemed only a small thing, it very quickly grew beyond control or repair.

Matthew 8:1-3, “After Yeshua/Jesus had come down from the hill, large crowds followed him. Then a man afflicted with leprosy came, kneeled down in front of him and said, ‘Sir, if you are willing, you can make me clean.’ Jesus reached out his hand, touched him and said, ‘I am willing! Be cleansed!’”

After Messiah Yeshua/Jesus speaks the Sermon on the Mount, He is approached by a man afflicted by leprosy. According to Jewish law a leper was not to touch, speak, or otherwise interact with a ritually clean individual (Lev. 13:45-46). On this occasion, as we note in several instances in the Gospels, a leper approached Yeshua to be healed. Why was this man so moved that he risked social scorn, ridicule, or even threats of violence to ask Messiah to heal him? And why did Jesus touch this man, rather than simply speak healing to him?

“Death and life are in the power of the tongue, and those who love it will eat its fruits” (Prov. 18:21).

The rabbinic sages have concluded that leprosy, detailed in Leviticus 13 and 14, was the result of the sin of gossip or slander: לשון הרע/lashon harah, evil speech or the bad tongue. The Torah directs the people of God to “love your neighbor as yourselves” (Lev. 19:18), and to treat others, including an enemy, favorably (Ex. 23:4-5). Gossip, while seeming but a small matter, can destroy lives and reputations.

Even after forgiveness is sought and received, the reputation of the individual affected will never be completely recovered. Biblically, the gossip, should he remain unrepentant, was physically afflicted and then separated from the community. As he was not careful to guard his words, he would sit, reflect and seek healing from the Lord. His words to the general public would be limited to two: טָמֵא טָמֵא, “Unclean! Unclean!” By such a declaration, people would know his sin: he had to stay away from them, and they would stay away from him. He ate the fruit of his evil speech (Prov. 18:21).

The apostle James writes, “If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person’s religion is worthless.” (Jas. 1:26). Additionally, Messiah Jesus said, “The good person out of the good treasure of his heart produces good, and the evil person out of his evil treasure produces evil, for out of the abundance of the heart his mouth speaks” (Lk. 6:45).

In the Sermon on the Mount, Yeshua details how following Him will change the lives of His disciples. There is an inner transformation by faith that effects the outer reality of the disciple. The inner transformation by faith impacts the wider community by obedient-action to His command (Jn. 14:15).

The leper, by speaking to Messiah, was confessing his condition with faith that Jesus could make him whole again: “if you are willing,” not “if you can.” Messiah responds, “I am willing,” touching him and healing him.

As followers of Messiah we are called to humble servanthood. We are called to give people good news, not scandalize and ruin them. Messiah touched this leper to remind all of us that no matter how defiled we, or someone else may be, His touch cleanses and restores.

We may not be able to gather the scattered feathers of our sinful mistakes, but He will take the most painful of mistakes, with their far reaching implications, and make something beautiful of them.

Be well. Shalom.