Ancient Hebrew Stone Tablet Affirms Resurrection

Here’s an interesting piece. In the midst of discussing scripture and issues about the Messiah with my Jewish neighbours there comes this announcement about the nature of the Messiah – that is actually already eight years old. Inconvenient truths travel slowly. It comes from a number of reports in newspapers (Haaretz, Israel Today and The New York Times, The French Press and the Jewish Journal) and was reported in Joel Rosenberg’s blog. 

Ancient Discovery Challenges Tradition


At an event marking the 60th anniversary of the discovery of the Dead Sea Scrolls, the Israel Museum unveiled an ancient stone tablet that had been unearthed in the region of Jordon, eight years previously. The tablet, likely dated shortly before the birth of Jesus over 2000 years ago, contains 87 partial lines of ancient Hebrew, which may well provide authentic evidence substantial enough, because of its pre-Christian reference for suffering, death and resurrection, to challenge traditional Judaism as it relates to Jesus Christ and Christianity. Although the tablet requires more scrutiny, initial extensive examinations are proving to be very encouraging. Messianic believer and New York Times best-selling author Joel Rosenberg, widely acclaimed for his prophetic insight, said that the discovery “strongly suggests that religious Jews of the day were expecting the coming of a Messiah who would suffer, die, and be resurrected three days later. Most Rabbis and other Jewish scholars have long argued that the death and resurrection of a Jewish Messiah was a “Christian” invention, not part of long-established Jewish thought or Biblical teaching. But [this news] has a lot of [Jewish] people asking: Are Jews really supposed to believe their Messiah will actually die and rise again, and was this really Orthodox religious thinking before the time of Jesus?”

The tablet’s text will help to validate, according to leading Israeli Bible scholar, Israel Knohl, that: “a savior who died and rose after three days was an established concept at the time of Jesus….[the tablet proves that] what happens in the New Testament was adopted by Jesus and His followers based on an earlier messiah story.” Notably, Mr. Knohl’s lecture at the anniversary event is entitled: “The Gabriel Revelation and the Birth of Christianity.”

Tsvi Sadan, an Israeli theologian and also a Messianic believer said, “One can agree or disagree with Knohl’s conclusion, but the persistence of one of the leading Old Testament scholars in Israel today [Israel Knohl] to prove that the death of the Messiah for Israel’s sake is not a Christian innovation is commendable in light of the tenuous relationship between the Jewish people and Jesus.”

Parable of the Shrewd Manager (Addendum)

Someone has questioned my assumptions about the role of stewards in the first century CE in the post I just published.  I make the assumption that the steward in the parable can actually be be commended or held responsible for good behaviour because although he was actually using someone else’s money he still had the authority to make decisions about rents and profits. Therefore an explanation is in order concerning how much authority the steward actually had as he took charge of the rich man's accounts.  I believe that he did have the ability and responsibility to act – and with almost complete autonomy. It would have been the steward who set the rents and collected the debts – or actually overcharged the tenants in his desire to make his master wealthy and increase his master’s honor (and therefore his own). That situation was common in first century well-to-do households. A quote from another source (a real book and a first century expert) might help my position here.

I have been reading Ritva William’s book Stewards, Prophets and Keepers of the Word: Leadership in the Early Church (Hendrickson Publishers, Peabody, MA 2006). It has provided a wealth of insight on the patriarchy and patronage system in place in the first century. A few quotes should make the situation with the steward and his master’s money more clear. First she quotes from another author:

"In the "limited good" world of the first century Mediterranean ... seeking "more" was morally wrong ... Because the pie was "limited" and already all distributed, an increase in the share of one person automatically meant a loss for someone else. Honorable people, therefore, did not try to get more and those who did were automatically considered thieves. Noblemen [like the rich man] avoided such accusations of getting rich at the expense of others by having their affairs handled by slaves [the steward]. Such behavior was condoned in slaves since slaves were without honor anyway.”
Malina, Bruce and Richard Rohrbaugh, Social-Science Commentary on the Synoptic Gospels, Fortress Press, Minneapolis. 2003 p.124

Williams continues with these comments:

"Here we see one reason why the majority of private and public oikonomoi [the Greek word for steward] were of servile origin. Slaves were not only regarded by their elite masters as lacking the appropriate sensibilities for honorable activities, they were also actually encouraged to develop the money-grubbing attitudes and behaviors that their masters despised. Slaves and lower status persons (clients [or tenants]) were socialized to believe that their “well-being was completely wrapped up in the well-being and benevolence of the patron. Slaves and freedmen who had been put in charge of their patron’s wealth were proud [and honored] when they were able to increase it.  (p.58)

The unjust steward actually does have significant control over the financial debts owed by the tenants. Others have also asserted this as well - but for different reasons.  I believe Williams gets it right when she asserts that the first century stewards were more like "high roller" profit maximizers [fund managers?] as opposed to hesitant, obsequious "go-fers" [domestic staff like a butler or cleaning lady].

Parable of the Shrewd Manager

We discussed this parable during church this past Sunday. It’s a tough one to understand and we didn’t quite resolve it so we decided to give it another week and take a fresh look at it next Sunday. It seemed like a good way to get back to the blogging. I’ve gone around this parable a few times and looked at it from different angles but I think I figured out a very good interpretation (if I do say so myself).

Unfortunately I didn't have it figured out last Sunday and had made a number of wrong assumptions.  For the Hills gang I apologize.

If you want to look at a couple of other guys who took a stab at it you can check them out here or here or here - not that I necessarily agree with any of them.

The Passage

Luke 16:1-15
The Parable of the Shrewd Manager
1Jesus told his disciples: "There was a rich man whose manager was accused of wasting his possessions.  2So he called him in and asked him, 'What is this I hear about you? Give an account of your management, because you cannot be manager any longer.'
3"The manager said to himself, 'What shall I do now? My master is taking away my job. I'm not strong enough to dig, and I'm ashamed to beg— 4I know what I'll do so that, when I lose my job here, people will welcome me into their houses.'
5"So he called in each one of his master's debtors. He asked the first, 'How much do you owe my master?'
6" 'Eight hundred gallons of olive oil,' he replied. 
 "The manager told him, 'Take your bill, sit down quickly, and make it four hundred.'
7"Then he asked the second, 'And how much do you owe?' 
 " 'A thousand bushels of wheat,' he replied. 
 "He told him, 'Take your bill and make it eight hundred.'
8"The master commended the dishonest manager because he had acted shrewdly. For the people of this world are more shrewd in dealing with their own kind than are the people of the light. 9I tell you, use worldly wealth to gain friends for yourselves, so that when it is gone, you will be welcomed into eternal dwellings.
10"Whoever can be trusted with very little can also be trusted with much, and whoever is dishonest with very little will also be dishonest with much. 11So if you have not been trustworthy in handling worldly wealth, who will trust you with true riches? 12And if you have not been trustworthy with someone else's property, who will give you property of your own?
13"No servant can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and Money."
14The Pharisees, who loved money, heard all this and were sneering at Jesus. 15He said to them, "You are the ones who justify yourselves in the eyes of men, but God knows your hearts. What is highly valued among men is detestable in God's sight.

The Characters

The Rich Man
– he is the householder, the landowner, the patriarch, the patron, the “paterfamilias”
The Steward
– the household manager (oikonomos), a slave elevated to a position of responsibility in the rich man’s household – in a less wealthy home the wife would normally have been the household (and therefore financial) manager
– this steward is called unjust ("dishonest" in the NIV but more properly translated "unrighteous")

- it was the job of the steward to make money for his master - so it was often the steward who determined rents, collected them, reinvested them, etc.
The Tenants/Debtors
- they owe oil and wheat (in the two examples given) to the householder which means that they could be paying back loans or actually paying rent - it was also likely that they were paying too much rent

The Story

Jesus tells a parable about a rich land-owner, his manager who had complete responsibility for the estate, and certain tenants who owed rent to the land-owner. The land-owner accuses his manager of dissipating or squandering his wealth, and tells him to give an account for his work as a steward in his household. The steward (whose position as a slave was precarious even at the best of times) realizes that he is about to become jobless and homeless, but he’s not prepared to do manual labour or beg, so he hatches a cunning plan. He calls in each of the tenants. (Although only two are specifically listed they are only representative of the many more he went to. The KJV says “every one of his lord’s debtors.”) He takes out each one’s contract, filled out in the tenant’s handwriting and signed by himself. The manager gets each tenant to reduce the amount owed, signs it himself, and feels thoroughly satisfied that although he may have lost his home and his job, he has made some new friends who now owe him substantial favours. He has also made life much easier for these lower income, lower class families. He may actually have extended to them justice.

The Problem

The Parable is difficult to understand.
On the surface it seems like the Rich Man commends his steward for cheating his master out of what he is owed to save his (the steward’s) own skin. And then Jesus commends him for using money (actually someone else’s money) to make friends. It seems that the dishonest (more properly “unrighteous”) steward is being commended for his dishonesty. It becomes even more difficult when Jesus instructs his hearers to use worldly money (actually it’s “unrighteous" mammon the same word "unrighteous" or "unjust" used to describe the steward) to make friends here on earth so that they will have eternal dwelling places. The problem is that it seems like Jesus is telling us to be dishonest and to use someone else’s money to buy our way into heaven. But that is only a problem when we make personal application too quickly without understanding the point of the story.


The Explanation

To make sense of this parable, we need to be able to understand a number of issues. We begin by trying to understand the context in which Jesus is speaking this parable. We have to transport ourselves out of our 21st Century understanding of stewardship and into the first century situation of Jesus hearers.

The main clue to understanding the parable is near the end of the section in verse 14 where it says “The Pharisees, who loved money, heard all this and were sneering at Jesus.” Jesus is speaking the parable to the Pharisees and challenging their lifestyles of power, wealth and influence.

It is important to understand who the steward is and what his job is. The steward’s job was to manage the affairs of the household or the estate of the rich man. This estate included people who worked the land or operated a business under the patronage and protection of the householder (the rich man). Through the rich man’s benevolence (or patronage) the tenants were able to ply their trade and in return they paid him rent (in the form of oil and wheat and other things that they may have produced). The steward was the manager – like Joseph in the book of Genesis - second in command only to the householder himself.  He was the communication hub, the leadership conduit for the entire operation. He conveyed the wishes of the master to the tenants and implemented them. The steward was able to bring blessing and justice to the debtors – even though he was a lowly steward – essentially a slave with an office job – because he had the resources of the master under his control.   It was just as easy for him to direct the resources of the estate to his own selfish ends – which he was accused of doing.

The parable is a stinging indictment of the Pharisees, who could be seen as the rich man in this parable – the ones with power, wealth and influence. They had religious authority, political authority and financial authority. They were in effect the local government and had significant influence in all affairs concerning the Jewish people – and could enforce the law in every area including the death penalty (two examples: the woman caught in adultery and the stoning of Stephen). They loved money and placed heavy burdens on the Jewish people – not only with the keeping of the Law and the religious traditions but also in the area of taxation. The peasants (the tenants) were required to bring the firstfruits, their tithes and offerings, and were required to pay a temple tax. They also were required to bring proper offerings to the temple but since many came from great distances they purchased their offering animals in the temple courts. They were of course required to pay for those offerings with the official temple currency which was only available – for a small fee - through the temple moneychangers.

The Real Explanation

However, the real key to the parable is seeing the Pharisees as the steward – for they were actually God’s stewards (only using God's authority, privilege, influence and wealth). God is the landowner and the people of Israel are the tenants. God is the provider, the landowner, the patron and the Father of the children of Israel. The priests were the go-between, the brokers and stewards of God’s blessings and provisions. They were to exercise godly stewardship – to manage well the responsibilities of God’s household. However they were consistently found not to be faithfully exercising their stewardship.  They wasted the Lord's estate using it for their own selfish desires.  They placed unnecessary burdens on the tenants and had become "unrighteous" the very opposite of what they claimed to be.

Jesus is using this parable to contrast the unrighteous steward (who acts shrewdly or wisely) with the Pharisees (who do not). Their Master (kurios =Lord) has heard that they (the Pharisees) have been squandering His resources and so He calls them to give an account of their stewardship. The steward in the parable acts wisely (shrewdly) and blesses the tenants in order to find favour with them. He is commended by his Master. Jesus says that this unrighteous steward (a child of this age) is wiser than the “sons of light” (a term used to refer to the tribes of Levi, Judah and Benjamin and therefore referred to the priests and rulers). The Pharisees are condemned by Jesus for squandering God's "stuff" - the things that belonged to God - when they should have been good stewards bringing honour to their Master and managing the rest of the household (the tenants, relatives, livestock, land, etc.) well.

In that light the rest of the teaching of Jesus in this passage lines up and makes more sense. The steward is not commended for being dishonest. He is being commended for blessing the tenants and for wisely reducing the burden upon them. The key of the parable is in its comparison (don’t be like an unjust steward – be a good steward! But in comparison to the Pharisees even an unrighteous steward deserves more commendation than they do.)

The Rest of the Parable

The rest of the teaching in the parable works out like this:
Verse 9:  I tell you, use worldly wealth to gain friends for yourselves, so that when it is gone, you will be welcomed into eternal dwellings.
The Jewish priests and rulers (Sanhedrin) should be using their wealth and influence (even though it really belongs to God) to be blessing others (making friends) so that they are able to secure eternal blessings (literally an eternal dwelling place) not just to be comfortable here on earth. The wealth of God is to be used to lavishly bless people not to hoard it to yourselves or to be stored in barns – even if the barn is the temple.  The Jewish rulers needed to reduce the burden placed upon the people. Jesus says this about them in Matthew 23:4 They tie up heavy loads and put them on men’s shoulders, but they themselves are not willing to lift a finger to move them.

However, Jesus instructions to the people were:
Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light. Matthew 11:28-30

Another interesting application might be that we need to be reducing the sin burden that other people carry by forgiving them.  This may be what it means when Jesus says to his disciples that as they forgive other's sins they will be forgiven, 21Again Jesus said, "Peace be with you! As the Father has sent me, I am sending you." 22And with that he breathed on them and said, "Receive the Holy Spirit. 23If you forgive anyone his sins, they are forgiven; if you do not forgive them, they are not forgiven." John 20:21-23

Verses 10-12: "Whoever can be trusted with very little can also be trusted with much, and whoever is dishonest with very little will also be dishonest with much. 11So if you have not been trustworthy in handling worldly wealth, who will trust you with true riches? 12And if you have not been trustworthy with someone else's property, who will give you property of your own?
This is clear. Jesus is condemning the Pharisees for the fact that they have been unfaithful in their dealings with worldly wealth (the small things) so how can they be expected to administer the true riches of spiritual life and heavenly dwellings? The Pharisees have been unfaithful by demanding such a heavy burden from the people. They have squandered the tithes and offerings (worldly wealth) given by people in worship to God. They "dissipated it like the prodigal son did his inheritance. So how could they possibly effectively communicate the love and grace of the landowner or graciously minister that love to the people? The phrase "property of your own" seems to be a direct reference to the eternal dwellings mentioned in verse 9.

Verse 13: "No servant can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and Money."
If they were truly serving God the Pharisee stewards would not have placed such a heavy burden upon the tenants (the Gospels call them “the multitude.”) It is impossible for your goal to be to gather up worldly wealth for yourself and to also serve God. The true calling must always take pre-eminence.

Verses 14-15: 14The Pharisees, who loved money, heard all this and were sneering at Jesus. 15He said to them, "You are the ones who justify yourselves in the eyes of men, but God knows your hearts. What is highly valued among men is detestable in God's sight.
No matter how we might justify it to ourselves, bad stewardship is always seen in heaven. Selfishness and dissipation can not be hidden from God.

The Application

We have become God’s stewards in Jesus. The apostle Paul says that we are stewards of the mysteries of God (1 Corinthians 4:1). How are we exercising our stewardship? Are we using our worldly wealth (the wealth that comes from God for He supplies all our needs) to bless others? Or are we squandering it or merely storing it up for our own use? This wealth will not make any difference in heaven (we can’t take it with us and we can’t spend it there anyways). It only bears eternal fruit if we use it wisely here while on earth.

How are we stewarding the mysteries of God? Are we being faithful to reveal the Lord's desires and purposes with our stewardship - i.e. those around us - those "under our jurisdiction?" Are we faithfully sharing the abundance of spiritual wealth with those around us - with our family, our neighbours, our co-workers, our household?

We have to recognize the humility of our role as stewards. A steward is a slave with some extra responsibility. We must not think too highly of ourselves. We must remember that all the riches we manage are only in our hands because of the benevolence of the Master. They don't belong to us. We are not more exalted than the tenants - in some cases we may even be of much lower status. 1Corinthians 4:2 states: "Moreover it is required in stewards, that a man be found faithful." Have we been faithful?

There are a number of other ways to make application but that can be up to you.

Let me know what you think.

The Commands of Jesus 2

Here it is - my list.

The fifty commands of Jesus
1. Don’t call Jesus Lord when you don’t obey Him. Lk 6:46, Mt 7:21 Why do you call me, 'Lord, Lord,' and do not do what I say?
2. Build on the rock of obedience to Jesus otherwise you will fall. Mt 7:24-27, Lk 6:47-49. "Therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock.
3. Worship God alone. Mt 4:10b, Lk 4:8.
 8Jesus answered, It is written: 'Worship the Lord your God and serve him only.
4. Follow Jesus. Mt 4:19, 11:28-30, Mk 1:17, Jn 1:43,12:26, 10:27, 21:22b Come, follow me," Jesus said, "and I will make you fishers of men.
5. Be salt and light to this world. Mt 5:13-16 Mk 9:50, Lk 11:33, 14:34. Jn 3:21.

6. Don’t call your brother a fool. Mt 5:22, 12:36.

7. Practice instant reconciliation. Mt 5:24-25. 
 Leave your gift there in front of the altar. First go and be reconciled to your brother; then come and offer your gift. "Settle matters quickly with your adversary who is taking you to court.
8. Do not look with lust at another this is adultery in the heart. Mt 5:27-28.

9. Obey my commandments - John 14:15,21,23 II John 6. Teach disciples to obey these commands - Matthew 28:20
10. Don’t swear an oath. Mt 5:33-37.

11. Do more than expected, go the 2nd mile. Mt 5:38-41.

12. Give to those that ask. Mt 5:42, Lk 6:30, 38.

13. Love, bless and pray for your enemies. Mt 5:43-48, Lk 6:27-29.

14. Quietly do good for God’s praise alone. Mt 6:1-4. When you pray, fast or give do it secretly. Mt 6:5-6.

15. Don’t use vain repetitions when praying. Mt 6:7-8, Mk 12:40.

16. Seek my kingdom - Lk 12:31
17. Pray to God the Father. Mt 6:9, Jn 16:23-24.

18. Don’t be anxious or afraid. Mt 6:25-32, Lk 12:22-30, Jn14:1, 16:33.

19. Store your riches in heaven not on earth. Mt 6:19-21, 33, Lk 12:21, 31-34, Jn 12:25.

20. Judge not that you may not be judged. Mt 7:1-5, Lk 6:37, 41-42, Jn 7:24.

21. Keep asking, seeking and knocking. Mt 6:9-11, 7:7-11, Lk 11:9-13.

22. Treat others as you like to be treated. Mt 7:12, Lk 6:31.

23. Don’t waste time on argumentative people. Mt 7:6.
 Do not give dogs what is sacred; do not throw your pearls to pigs. If you do, they may trample them under their feet, and then turn and tear you to pieces.
24. Forgive others. Mt 6:12, 14-15, 18:21, Mk 11:25-26, Lk 11:9-13.

25. You must be born again- John 3:3, Luke 18:17, Mark 10:15 receive the kingdom of God like a little child
26. Don’t fear people-fear God. Mt 10:28, 16:23, Lk 12:4-5.

27. Confess Christ before men. Mt 10:32-33, Mk 5:19, 8:38, Lk 9:26, 12:8-9.

28. Take up your cross. Mt 10:38-39, 16:24-26, Mk 8:34-37, Lk 9:23-26, 14:26-33.

29. Beware of hypocrisy and greed. Mt 15:6-9, 23:28, Lk 6:41-42, 12:1b, 20:46-47.

30. Privately rebuke a brother and if he repents forgive him. Mt 18:15, Lk 17:3-4

31. Pay your taxes and give to God what is his. Mt 22:21, Mk 12:17, Lk 20:25, 21:4.

32. Love God and others - Walk in love - II John 6. Mt 22:37-40, Mk 12:30-31, Lk 10:27, Jn 15:12, 13:34-35.

33. Keep alert, be ready and watch for the coming of the Lord. Mt 24:44,46, 50-51, Mk 14:62, Lk 12:35-40, 21:27-28.

34. Honour God with all that you have been given. Mt 25:14-31, Lk 18:18.

35. Minister to others as you would to Jesus Himself. Mt 25:34-46.
36. Go into all the world and make disciples and preach good news Preach the Gospel and teach obedience. Mt 28:19, 20, Mk 16:15, Lk 9:60b, Jn 21:15b, 16b, 17b.

37. Repent of your sins. Mk 1:15, Lk 13:3,5, Lk 15:7,10, 18-24.

38. Believe in Jesus Mk 16:16, Lk 9:35, Jn 12:36, 6:29, 20:29, 14:6.
Mk 10:15, Lk 18:17, Mt 9:29.

39. Don’t cause little ones to sin Mark 9:42-47
40. Rejoice when you are persecuted. Lk 6:22-23.

41. Don’t stop others from preaching or doing miracles Mark 9:38-40
42. Sell all that you own – Luke 12:33 – give to the poor Luke 11:41, 18:22
43. Act with compassion and not prejudice towards others. Lk 10:30-37.

44. Invite the poor to eat with you. Lk 14:13-14.

45. Humble yourself & take the lowest position Lk 14:8-11, 18:13-14, Mt 23:12, 19:30.

46. Be baptised Mt 29:19, Mk 16:16

47. Live in Me and live in My love. Jn 8:31-32, Jn 15:4, 9

48. Don’t covet your bother’s blessing Lk 12:13-15, 15:29-30

49. Be perfect, therefore, as your heavenly Father is perfect. Mt 5:48, Jn 15:14
50. When you have done all these things, say, we have only done that which was our duty to do - Luke 17:10

The Commands of Jesus 1

I was looking at what it meant to be "missional" and found this list of missional qualities or identifiers. I don't remember where I found it - otherwise I would give you a link for it. but here is the list. (EDIT: It's from the introduction to Dan Kimball's book "They Like Jesus But Not The Church").

1. Being missional means that the church sees itself as being missionaries, rather than having a missions department, and that we see ourselves as missionaries right where we live.
2. Being missional means that we see ourselves as representatives of Jesus “sent” into our communities, and that the church aligns everything it does with the missio dei (mission of God).
3. Being missional means we see the church not as a place we go only on Sunday, but as something we are throughout the week.
4. Being missional means that we understand we don’t merely “bring Jesus” to people but that we realize Jesus is active in culture and we join him in what he is doing.
5. Being missional means we are very much in the world and engaged in culture but are not conforming to the world.
6. Being missional means we serve our communities, and that we build relationships with the people in them, rather than seeing them as evangelistic targets.
7. Being missional means being all the more dependent on Jesus and the Spirit through prayer, the Scriptures, and each other in community.

I went to the Bible to find some Scriptural basis for some of these things and turned to the Great Commission found in Matthew 28.
16Then the eleven disciples went to Galilee, to the mountain where Jesus had told them to go. 17When they saw him, they worshiped him; but some doubted. 18Then Jesus came to them and said, "All authority in heaven and on earth has been given to me. 19Therefore go and make disciples of all nations, baptizing them in[a] the name of the Father and of the Son and of the Holy Spirit, 20and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age."

What jumped out at me was that the commission didn't just tell us to go and didn't just tell us to make disciples baptizing them. It also tells us to teach them to obey the commands of Jesus. Obey the commands? What are the commands of Jesus? I suppose I could list a few. Love God, love your neighbour, believe, be born again and go into all the world and help the poor. That just about dried me up. So I went googling for more. I searched for "commands of Jesus" and a whole list of sites popped up. Some link to websites for communities who have committed themselves to living a life where they obey all the commands of Jesus. (In my mind they took a few liberties in interpretation.)

But what I did find was a whole list of commands that Jesus gave in the New Testament. This is Jesus - full of grace and mercy and love - giving commands. So I looked at them and put together my own list of 50. But that's in the next post.