Paul Luckraft reviews ‘The Feasts of the Lord’ by Kevin Howard and Marvin Rosenthal (Thomas Nelson, 1997).

Kicking off our coverage of recommended resources for Passover season, Paul Luckraft reviews an older classic on the Jewish Feasts.

There are many excellent books to choose from that teach us about the Feasts but this one stands out in so many ways. When a friend first showed me this book it immediately grabbed my attention. I gratefully accepted the offer to borrow it and within a couple of days I had bought a copy for myself. It is brilliantly and beautifully produced, and is not only a great read but a perfect reference book to return to time and again.

The book is written jointly by a Messianic believer (Marvin Rosenthal) and an ordained minister (Kevin Howard) whose insight into Jewish culture and the Hebrew language is the result of his involvement in the Jewish community and his frequent trips to Israel.

The book aims to keep both Jewish and Christian readers in mind, and is greatly enhanced by over 150 full-colour charts and photographs, which is one reason it stands apart from many other books on this topic. For instance, there is a double page spread of a Passover table, with all the items annotated and described. A separate page gives a close-up of a magnificent Seder plate.

Fascinating Material

The opening section of the book acts as an introduction, containing an overview firstly of the Spring Feasts and then of the Fall Feasts, both written by Marvin Rosenthal. The introduction concludes with information about Jewish time, the year and the calendar, written by Kevin Howard who is also the author of the rest of the book.

The book is written jointly by a Messianic believer and an ordained minister.

In the second section each of the seven Feasts of Leviticus 23 is taken in turn and in each case the format is the same – description, fulfilment, application. Here the book scores highly again. As well as learning about the ancient biblical observance we come to understand how each Feast is observed in more modern times and also, most importantly, its fulfilment in Jesus and what it can mean for Christians today.

The final section is taken up with additional observances, something that other books often omit. The four chapters are on Tisha B’Av (the fast of the fifth month), Hanukkah (Feast of Dedication), Purim (Feast of Lots) and the Jubilee Year. Here there is plenty of fascinating material which is likely to provide something new for every reader.

A Book to Enjoy and Treasure!

Overall, the explanations are clear and very full. Each page is a delight. There is plenty of background information of historical and cultural interest as well as all the necessary scriptural details. This is book to enjoy and to treasure.

To cap it off there is an excellent index with hundreds of entries spreading over 14 pages, enabling you to find all you need quickly and easily as well as realising that hidden in the book are things you didn’t know about. The index itself becomes a starting point for exploration!

Each page is a delight.

There is also a five-page index of Scripture references, a single page bibliography and a chart showing the dates of the Jewish feasts until 2020.

Although I also greatly value other books on the feasts this is one I would recommend wholeheartedly, both to newcomers to the topic and to those with existing knowledge and experience of what the feasts can mean to us all.

The Feasts of the Lord (224 pages) is available from ICM Books Direct for £14.49 or on Amazon.

Building the Sozo vision.

Last week we introduced Marion Daniels and the fledgling healing ministry God gave her, now known as Sozo Ministries International. The story continues…

God never wants his ministries to stand still or stagnate, and at Sozo Ministries International there was to be a dramatic transformation that would set it on a new path to a bigger future. For nearly 30 years they had ministered healing, deliverance and wholeness through Jesus Messiah.

During that time the Lord had given them a sincere love and respect for the Jewish Scriptures. For instance, teaching the benefits of the food laws in Leviticus and keeping a Sabbath had featured highly in their programme of instruction. But the overall impact of the Jewish roots of Christianity was missing until one highly significant day in 2006, when a Jewish lady sought Marion Daniel’s help.

Deliverance from Replacement Theology

During the prayer ministry it was revealed to Marion that what this lady was struggling with personally had a strong connection to her Jewishness, including to what the Jewish race as a whole has suffered from Gentiles over the centuries. Marion began to minister under the Holy Spirit from Romans 11 but as she did so she realised how much this was all new to her. God was using this ministry opportunity to minister to Marion also!

God began to open Marion’s eyes to what his ancient people had suffered in the past from many sections of the Christian Church and how a new freedom was needed here. She also realised how ignorant she was of the Hebraic roots of Christianity. Here was a real shock. How had the Church missed this?

God began to open Marion’s eyes to what his ancient people had suffered from many sections of the Christian Church.

Clearly a reassessment was needed, and so Marion began to explore this further through books and conferences, especially material by Derek Prince. She began to realise that her own ministry and that of Sozo had to take this seriously. The deliverers needed deliverance! The only way to renounce the effects of centuries of Replacement Theology was through full repentance. This also came about in a remarkable way.

Jewish Roots Ministry

The initial contact with the Jewish lady had opened their hearts to tentatively minister to others with a Jewish background and the first Jewish Roots Ministry Conference was planned. As their website testifies:

On that day, not only did the Lord minster to Jews but he also began to deliver the rest of us Gentiles from our anti-Semitic past. A deep conviction came upon us and we began to seriously investigate the Hebraic roots of our Christian faith. We discovered how the Church had deliberately severed these roots in the 3rd and 4th centuries and came face to face with the shameful history of Christian anti-Semitism and Britain’s own betrayal of the Jewish people during our administration of Palestine between the First and Second World Wars.

With repentance came the slow process of deliverance from Replacement Theology, which teaches the error that the church has replaced the Jews as God’s chosen people. As we grow the scriptures are coming alive in a new way as we lay aside our Greek mindset and allow the Holy Spirit to renew our minds to once more think biblically like Hebrews. The transformation has not always been easy. But it has been worth it. It has been a joyous homecoming to once again embrace our Jewish Messiah, to take our place as grafted-in members of the commonwealth of Israel, and to celebrate the Moedim, God’s appointed times, the Feasts of The Lord as kept by the Jews.¹

Here would be a new foundation for their existing ministry, one which would make the ministry stronger and enable Jewish people to come for healing and deliverance. The whole ministry team was taught about the errors of Replacement Theology, and came to repentance and a new understanding. With the leadership now in agreement, this was then shared with the whole congregation (available on CD from Sozo).

Provision for a New Building

Alongside this spiritual transformation and enlargement came the need for something more in the physical realm – a new and bigger building. To understand this part of the story it is necessary to go back in time.

From the outset, the ministry team had realised that it was important to always be debt-free. Whatever they required had to be affordable and paid for from the start. Trusting God for money and provision was the key to this.

As the ministry grew and developed during the 1980s the need for their own property became apparent. It was not enough just to hire the school at Romsey for bigger meetings. At first the solution was mobile homes and then a small rented office, all the while saving up for whatever the next opportunity would be. This turned out to be the chance around 1999 to buy part of an old pub, just one third of it, but enough to call their own. The school was still used for bigger meetings, but Sozo House was born!

From the outset, the ministry team had realised that it was important to always be debt-free.

Eventually this proved too small for their needs and once the opportunity arose to buy the rest of the pub they again sought God and the funds came in right on time. But the vision was still for more.

In 2013 the chance arose to buy Dunwood Manor Golf Club for the bargain price of £225,000. This not only offered just what was needed at the time in terms of offices and small meeting rooms but also had potential for further development in the future. As the money was already there, they bought it immediately and applied for change of use. Then a problem was discovered.

Also on the site were two residential bungalows, the owners of which could object to the application and block the necessary change of use. The only solution was to buy these also, but at normal residential sale prices, money which they simply did not have. But suddenly and unexpectedly, they received a legacy from someone who had been a supporter in the past but, due to advanced years, had not been in contact recently. However, she had not forgotten them, and nor had God! With the bungalows now part of the property everything could go ahead as planned and Dunwood Oaks became the new centre for Sozo Ministries International.

New Venue Now Open!

However, this was by no means the end. The original purchase of Dunwood Manor Golf Club site included a separate locker room with showers, something of great importance to golfers but no use to Sozo! But here was the further potential that the site offered: the chance to turn this into a large main meeting place and conference centre, making it no longer necessary to hire the school in Romsey. In fact, the best option financially and practically ended up being not to restore it as a separate building but to demolish, build new and join it on to the existing two buildings as an annexe.

Dunwood Oaks is now a major centre for healing and deliverance, and for Hebraic renewal.

The initial quote for this new build left enough money over from the legacy - even after the purchase of the two bungalows - that they could begin to finance this, starting with the dry shell. Faith and prayers would provide the rest. Inevitably, final costs exceeded the original quote but when a further £100,000 was needed this was raised in 8 weeks. Then continued generous giving after this came in to enable the final building to be upgraded and improved. The building was completed on time and opened early in January 2017.

As well as being the new venue for the Sunday meetings, up to 300 people can gather for conferences and to celebrate the feasts. Dunwood Oaks is now a major teaching and resource centre not just for healing and deliverance, but also for Hebraic renewal and the teaching of Jewish roots.

And to think it all started with a car accident!

References

1 Hebraic Renewal. Sozo Ministries International.

N.B. Marion Daniel and Sozo Ministries International are in no way affiliated to Bethel Sozo or the International Bethel Sozo Organization.

Did Jesus follow or reject the oral law? David Bivin concludes his assessment of the Jewishness of Jesus.

Last week we began to look at how Jesus not only lived as an observant Jew but was readily recognised as such by his contemporaries; discovering evidence for this in Jesus's upbringing, the acceptance of Jesus as a 'rabbi' by those around him, his relationship with his disciples and his method of teaching and preaching.

Attitude to the Oral Law

Jesus also appears to have adhered to the oral law in his attitude towards such practices as sacrifices, fasting, almsgiving, tithing and blessings. Notice, for example, how he gave tacit approval to the offering of sacrifices in Matthew 5:23-24: “If you are offering your sacrifice at the altar and there remember that your brother has something against you, leave your sacrifice there in front of the altar. First go and be reconciled to your brother; then come and offer your sacrifice.”

Jesus also commanded the lepers whom he healed to perform the ceremony for their cleansing prescribed in the Bible. This ceremony included the offering of sacrifices as well as ritual immersion. He told the ten lepers to show themselves to the priest and specifically charged another leper, “Show yourself to the priest and offer the sacrifice Moses commanded” (Matt 8:4).

Fasting

Jesus also took for granted that his disciples would fast when he commanded them to “put oil on your head and wash your face, so that it will not be obvious to men that you are fasting, but only to your Father, who Is unseen” (Matt 6:17).

Jesus was accused of not living the ascetic life of John the Baptist, which might give one the impression that he did not fast a great deal. However, if he were practising what he preached about the concealment of fasting, those who accused him would not have known whether he did so or not. Certainly, Jesus could not have criticised those who made a show of their fasting if he himself did not fast.

In recounting the parable of the Pharisee and the tax collector, he criticised the Pharisee, not because he fasted twice a week, but because of his overweening pride.

Jesus appears to have adhered to the oral law in his attitude towards such practices as sacrifices and fasting.

It is also inconceivable that Jesus did not fast on the Day of Atonement each year throughout his life 'to afflict his soul.’ This was interpreted by the rabbis to mean a total fast (abstinence from both food and drink) of approximately 25 hours. Scripture specifies exclusion from the community as the penalty for anyone who did not afflict his soul on that day (Lev 23:29), and states that anyone who did any work on that special occasion would be “destroyed by God” (Lev 23:30).

It should also be noted that after his baptism, at the beginning of his public ministry, Jesus fasted for 40 days (Matt 4:2). So Jesus was one who fasted.

Giving and Tithing

In the same section of the Sermon on the Mount where Jesus criticised the hypocrites who only fasted that they might be seen by men, Jesus also criticised those who made a public display of giving to the poor.

He must have been a generous giver himself. We can assume this because Jesus taught that one should lay up treasure in Heaven rather than on earth, and that if one's eye were 'bad' (that is, if one were stingy), “his whole body will be full of darkness” (Matt 6:19-23). Again, “When you give to the needy” said Jesus (Matt 6:2), not 'if you give to the needy'.

Jesus assumed that his disciples were almsgivers, and one may confidently assume that the Master was as well, even without there being any specific New Testament example of such action.

Any discussion of almsgiving raises the related issue of tithing, and since tithing is as much a biblical commandment as giving to the needy, there should be no question but that Jesus both tithed and gave to the poor.

Jesus assumed that his disciples were almsgivers, and one may confidently assume that the Master was as well.

Some Christians maintain that Jesus criticised the Pharisees for being so pedantic as to tithe even the spices and herbs in their gardens, and consequently they therefore assume that Jesus opposed such tithing (Matt 23:23). This is an error resulting from a faulty reading of the text. It is similar to the misunderstanding some people have that money is the root of all evil. What Scripture states, however, is that it is “the love of money” that is “a root of all kinds of evil” (1 Tim 6:10).

Jesus did not pronounce his woes upon the scribes and Pharisees for tithing mint, dill and cummin, but rather for keeping only such 'lighter' or less serious commandments, whilst failing to observe the 'heavier' or more important ones.

In the written law, the commandment is that one should tithe only on grain, oil and wine. But the rabbis (at the time of Jesus and just before), ruled that anything used for food had to be tithed.

Jesus, when speaking of this tithing of the herbs in the garden, says that it should not be neglected (Matt 23:23). His statement leaves no doubt about how Jesus felt about tithing, and more importantly, how he felt about the observation of the commandments as they were interpreted by the rabbis.

Saying of Blessings

A few verses previously, in Matthew 23:3, Jesus explicitly instructed his disciples with regard to their attitude towards the scribes and Pharisees concerning the keeping of the oral law: “You must obey them and do everything they tell you.” The sole scriptural basis for the many blessings that an observant Jew still says daily is Deuteronomy 8:10: “When you have eaten and are satisfied, praise the Lord your God for the good land he has given you.” Literally, the text says, “And you shall eat, and you shall be full, and you shall bless.”

The sages found in this verse justification for saying a blessing before the meal as well as after; and on many other – indeed almost all - occasions. The general rule is that anything that a man enjoys requires a blessing.

There is a blessing to be said before a public reading from the Torah, and another at the completion of the reading; a blessing after immersing oneself in a mikveh and a blessing upon seeing a great scholar.

There is an obligation to bless God for calamity and misfortune, as well as for prosperity and good fortune. For rain and for good news one says, “Blessed is he who is good and who gives good.” For bad news the form is, “Blessed is he who is the true judge.”

Jesus did not criticise the scribes and Pharisees for tithing, but for keeping such 'lighter' commandments whilst failing to observe more important ones.

There is evidence that Jesus adhered to the ruling of the oral law in his use of various blessings. In conformity with the rabbis' interpretation, Jesus not only recited a blessing after meals but also said the blessing before meals. This blessing is:

Baruch atah Adonai eloheynu, melech haolam, ha-motzi lechem meen ha-aretz ('Blessed art Thou O Lord our God, King of the universe, who brings forth bread from the earth').

If you learn that blessing, you can bless the Lord for each meal the way Jesus did!

Blessing the Food or Blessing God?

It is recorded that at the last Passover meal observed by the Lord and his disciples in Jerusalem, Jesus “took bread and blessed and broke and gave to his disciples” (Matt 26:26). Since in the Greek text there is no direct object following the verbs 'blessed,' 'broke' and 'gave', English translators have usually felt it necessary to supply the word 'it' after each of these verbs.

English readers therefore receive the impression that Jesus not only divided and distributed the bread, but blessed it as well. But this is simply a misunderstanding of the Hebraic and Jewish connotations of the word 'bless'.

Because of this recurring 'blessed, broke and gave the bread' in the gospels, it is a common Christian misunderstanding that Jesus actually blessed the bread. But in a Hebraic setting one does not bless things, one blesses God who provides the things. The blessing that was said in Jesus' time before one ate was praise and thanksgiving to God who so wondrously provides food for his children.

Even in his supernatural, resurrected body, Jesus, when eating with the two disciples in Emmaus (Luke 24:30), did not neglect the required blessing before the meal.

We might note at this point that it is a similar mistake to assume that Jesus multiplied the loaves and the fishes by blessing them (Matt 6:41). What Jesus did was simply to bless God before the beginning of the meal. The miracle was not a result of the blessing, for food did not multiply on other occasions when Jesus gave thanks for the provision of food.

Even in his supernatural, resurrected body, Jesus did not neglect the required blessing before the meal.

The matter of blessing before eating may be a good example of how the Western Gentile Christian's lack of knowledge of Jewish customs has led to a misunderstanding of precisely what Jesus did. In this case it has led to the development of the Christian practice of 'saying grace before meals' in which we 'bless the food', rather than give thanks to God for it, and which as such, has no foundation either in Jewish culture or in Jesus's own practice and teaching.

It is also an example of how a Jewish book, written for Jews, can create confusion for later, non-Jewish readers. Luke made it clearer for his Greek-speaking readers when he referred to Paul's practice in Acts 27:35: “He took some bread and gave thanks to God in front of them all. Then he broke it and began to eat.”

Did Jesus Wear Tzitziyot and Tefillin?

The New Testament makes it clear that Jesus, like all observant Jews of the 1^st Century, wore tzitziyot, which is the Hebrew word for the tassels or fringes that hung from the four corners of the outer garment or robe of a Jew at that time. This is commanded in Numbers 15:37-41 and Deuteronomy 22:12.

That Jesus wore these tzitziyot is illustrated by the story in Matthew 9:20 of the woman who had suffered from a haemorrhage for 12 years and who was healed when she came up to Jesus and touched 'the fringe of his garment.' The Greek word kraspedou, translated as 'hem,' 'border,' or 'edge' in English translations of the New Testament, is the word used for the tzitziyot.

There is no explicit evidence offered in the gospels that Jesus also wore tefillin on his forehead and right arm. Called 'phylacteries' in the Bible (Matt 23:5), these are the two leather boxes which each contain four passages of Scripture inscribed on tiny parchment scrolls. These boxes are bound by leather straps, one on the forehead and one on the arm. The arm box contains a single parchment on which all four passages are written, while the head box is divided into four compartments, each of which contains a parchment with one of the four Scripture passages written on it.

Wearing these phylacteries was the rabbinic way of observing the commandment in Deuteronomy 6:8 to bind the words of the Lord as a sign on their hands (the correct translation is 'arm'), and on their foreheads. It might be argued, of course, that this is metaphorical language and that one is not meant to literally bind all or part of God's word to a person's arm or forehead.

Jesus, like all observant Jews of the time, wore tzitziyot, the tassels that hung from the four corners of the outer garment.

Nevertheless, Jews living in the time of Jesus viewed the wearing of tefillin as a biblical commandment and they were part of ordinary Jewish dress. Putting on the tefillin only at the time of prayer, as is practised by Orthodox Judaism today, is a later custom. In Jesus's time they were worn throughout the day and removed only for work or when entering a place which was ritually unclean. Tefillin dating from the 1^st Century have been found in the caves near Qumran on the shores of the Dead Sea, and are almost identical to those worn by Orthodox Jews today.

In Matthew 23:5 Jesus criticised some of the Pharisees because “They make their phylacteries broad and their fringes long”. But rather than criticising the wearing of tefillin and tzitziyot, Jesus was condemning the religious hypocrisy that led to an exaggerated size being worn that would be obvious to others.

While Jesus condemned such ostentation, we have no reason to believe that he did not himself wear them. Had Jesus himself not worn phylacteries, as well as having the fringes on his garment, he surely would have been attacked on that count by the religious leaders of the day.

Rediscovering Our Hebraic Roots

In general, one gains the impression from the gospels that Jesus dutifully adhered to the practices of observant Jews of his day and that his attitude towards these practices was guided by the interpretations of the rabbis as expressed in the oral law.

During my research I have come to see that Jesus was a Jewish rabbi or, if we do not want to use the word 'rabbi' (since it was not a title in those days) we can say that he was a Jewish teacher.

Large sections of the Christian Church find this difficult to accept and to understand, and their difficulty illustrates how dim is our recollection of the Jewish origins of our faith, and to what extent we have been assimilated into the pagan culture that surrounds us.

One wonders what kind of dynamic organism the Church might have been throughout the ages had she clung more closely to her Hebraic roots, rather than embracing and becoming amalgamated with the pagan Hellenistic philosophy that persists to a very great extent in the Church up to this present day.

What kind of dynamic organism the Church might have been throughout the ages had she clung more closely to her Hebraic roots!

The Church’s only hope, of course, is to see Jesus, but this time to see him and know him personally as he really is: an observant Jew, a Jewish rabbi, the Jewish Messiah of God and - one might add - God himself, Immanuel.

The Gentile Church must become Hebraic in its thinking and approach to understanding the New Testament and should purge itself of the pagan influences of 19 centuries. May we who are members of Christ's Body but who are not of Jewish parentage rid ourselves of the arrogance of which Paul warned the Roman Christians:

Do not boast over those branches. If you do, consider this: You do not support the root, but the root supports you…Do not be arrogant, but be afraid. (Rom 11:18-20)

First published in Prophecy Today, Vol 9 No 5.

Ever wondered what it would be like to do church ‘Hebraically’?

Book your place now and join the movement to find out!

We are delighted to bring you a roundup of Steve Maltz’s 2017 Foundations conferences, which offer fantastic teaching, worship and fellowship all geared towards helping Christians discover the Hebraic roots of the faith.

Foundations North-West: Friday 24th – Sunday 26th February 2017

Abbot Hall Hotel, Grange-Over-Sands, Cumbria

Theme: Does the church really understand Israel and the Jewish people?

Cost: £185 per person (ensuite), £165 per person (standard)

***Last-minute places still available, see below for booking information***

Foundations 8 Annual Week-Day Conference: Monday 3rd – Friday 7th April 2017

Abbot Hall Hotel, Grange-Over-Sands, Cumbria

Theme: Livin’ the Life!

Cost: £300 per person (ensuite), £260 per person (standard). Short break deals and concessions available.

***BOOK NOW and secure your place with a £60 deposit – see below for booking information***

Foundations South: Friday 11th – Sunday 13th August 2017

High Leigh Conference Centre, Hoddesdon, Herts

Theme: Controversies!

Cost: £200 per person (ensuite), £170 per person (standard)

Booking: Booking not yet open.

***CANCELLED*** Foundations South Wales: Friday 8th – Sunday 10th September 2017

Foundations North: Friday 24th – Sunday 26th November 2017

Willersley Castle Hotel, Matlock, Derbyshire

Theme: The Hebraic Jesus

Cost: £180 per person (mostly ensuite)

Booking: Booking not yet open.

Booking Information

To book your place, visit www.foundationsconferences.com, email Steve Maltz at This email address is being protected from spambots. You need JavaScript enabled to view it., or call 020 8551 1719.

Paul Luckraft reviews 'Ready or Not – He is Coming' by Stephanie Cottam (2012, GlorytoGlory Publications)

This book is a wonderful example of how exploring Jewish culture can enlighten and inform our understanding of the scriptures. In this case, a fresh perception of the promises concerning the Lord's return to marry his bride is found within the traditions and principles of a Jewish wedding as performed in Jesus' own day.

The Tasks of Bride, Groom and Father

The author starts by explaining that every Jewish marriage consisted of two stages: the betrothal (kiddushin) and the consummation (nisu'in). And, crucially, these were at least a year apart. The formalities of the initial betrothal included the marriage contract or covenant (ketubah) and the paying of the bride-price (mohar). From this point the guarantee of a marriage was in place and the bride's future decided. But meanwhile it was important that in the intervening period of separation she prepared herself for the new and very different life that awaited her. Would she indeed be ready for the day when he would return to take her to himself?

Jesus was using wedding language when explaining what his 'going away' would be like.

Meanwhile, the groom-to-be had an equally important task, to return to his father's house to prepare a room where they could one day complete and consummate the marriage and then start their life together. The parallels at this point between the teaching of Jesus and these traditions are highly illuminating. Jesus was clearly using wedding language when explaining to his disciples what his 'going away' would be like.

Finally, when all was ready and the time was right, the father would send the groom to collect his bride, and the wedding procession could begin. Once more, the details of Jewish custom remind us of some of the parables of Jesus, and indeed what we can expect on his return.

Lively and Engaging Style

There is often much confusion and controversy surrounding the return of Jesus but it is perhaps most helpful simply to see it in terms of him collecting his bride and completing the covenant in which he has already paid the price to secure our eternal future with him. The book is written in a lively and engaging style that is easy to follow, and the author's enthusiasm shines through every page, often through examples and illustrations from her own personal experiences.

Cottam challenges us to recognise that our life is a preparation for the marriage supper of the Lamb.

There is much here that will delight and encourage us purely from the point of view of biblical study, but above all this book will challenge us to recognise that our life now is intended to be a preparation for the marriage supper of the Lamb.

We should evaluate our desire and commitment to be ready for his return in terms of how much we realise that we are in a period of betrothal. If we can fully grasp what it means to be promised to Christ (2 Cor 11:2) then our own wait for the heavenly bridegroom will be one of joyful anticipation, and our lives now will be transformed for his glory and our eternal happiness.

'Ready or Not – He is Coming' (140 pages) is available from Glory to Glory Publications for £8.99 + P&P. There is also some accompanying Bible study material available for download on this page for free.

Paul Luckraft reviews the second book in Steve Maltz's 'God' trilogy (2014).

In his follow-up to God's Signature, Steve Maltz offers us an overview of the entire Old Testament, emphasising its Jewishness and unearthing some of the deeper meanings of the Hebrew text.

In the prologue he admits this is not an exhaustive commentary on the Hebrew Scriptures "but rather a meandering and we won't be visiting the popular beauty spots...Instead, we will be lifting up stones and poking around in the undergrowth...following the unique quirks of the Hebrew mind [and] making connections...often crossing over boundaries erected by theologians to keep us nice and ordered" (p9).

Part One: the Old Testament Story

The book is in two parts, with Part One ('Word') tackling all the books of the Old Testament but in a slightly different order to most English Bibles. Here, as in God's Signature, Maltz is using the One New Man Bible, which he describes as "like walking a well-worn route, but with better fitting boots" (p10). So Job is placed early, among the patriarchs, and Ezra-Nehemiah towards the end, providing a better chronological understanding than our usual Bibles.

Part One forms 90% of the book and is largely a re-telling of the Old Testament story, seeking glimpses of patterns and repeated ideas. Maltz promises us observations, remarks and curiosities as we go on this journey through the Hebrew scriptures, but for most of the time we are simply given a re-capping of the texts. For me there were not enough of these titbits and extra insights to make the book totally absorbing.

Maltz offers an overview of the entire Old Testament, emphasising its Jewishness and unearthing some of the deeper meanings of the Hebrew text.

Nevertheless, this is a very useful resource for teachers and preachers to get a feel for an Old Testament book before turning to commentaries and other material for more concentrated study. Younger Christians would also benefit from the overview Maltz provides and this book will act as an encouragement to get to know the Old Testament better.

Themes and Threads

As always, Maltz is keen to be 'un-Greek' in his approach and reveal how the Hebrew mindset is the best way to tackle these texts. Typically, he will say 'here's the usual understanding' and then explain that though this is not necessarily wrong, it is not the only way - and here's more to think about.

Maltz is successful in convincing us that there is nothing 'old' about the Old Testament. Rather, in its pages we can discover a living God, a real character who is thoroughly involved in the affairs of men.

Finding recurring themes is a good way of demonstrating the validity of these scriptures and the nature of God. One such connecting thread, 'The Way of the Lord', is particularly informative, with clear links into the New Testament and to Jesus himself.

Maltz successfully convinces us that there is nothing 'old' about the Old Testament – rather, in its pages we discover the living God.

The Beginning of a Journey?

Part Two ('Themes') attempts to draw together some of the themes that have emerged in Part One under three main chapter headings: 'Some things we learn about God', 'Some things we learn about man', and 'Some other things we learn' (a typical Maltzian miscellany!).

In some ways, Part Two deserves more space than the remaining 10% of the book allowed. Many themes are rather briefly dealt with and I felt a bit short-changed at times. Nevertheless, there are some very good topics considered here, such as 'The Jews have an undeniable future' and 'There's a lot that hasn't happened yet' – though two pages hardly does justice to the many yet-to-be-fulfilled prophecies!

Overall, this is another high quality offering from a fertile mind that is soaked in the scriptures and Spirit-informed. Here is a book that can be read through all at once and also dipped into later as a Bible study aid. The end of the book is really a beginning, as it inspires you to go back to the Old Testament and read it again and again and...

God's Blueprint (220 pages) is available to purchase from Saffron Planet Publishing for £10. All three of Steve Maltz's 'God trilogy' are currently on special offer for £20 (you save £10), until 6 July 2016.

Charles Gardner comments on the controversy.

I was struck with a mysterious sense of déjà vu when, having spent much of the afternoon researching the life and times of Theodor Herzl, inspiration for the Jewish nation, I heard on the news that a red-hot political row had broken out over anti-Semitism.

I had just been witnessing movie scenes¹ of the shocking racist incidents that probably drove Herzl into an early grave as he vowed to do something about it. Yet now, some 120 years after his campaign to establish a Jewish national home got off the ground, anti-Semitism is still rife in Europe's corridors of power.

The Labour Party, Britain's official opposition which has traditionally had the support of most Jews, is reeling from the shockwaves of anti-Jewish feeling expressed by some of its leading figures.

First we heard of the suspension of a Labour MP for having posted anti-Israel comments on social media,² then it was the resignation of an Oxford University Labour group leader sickened by anti-Semitism in its ranks.³ Then we learnt of a young Labour councillor forced to resign after it emerged she had tweeted that Hitler was "the greatest man in history".⁴

And now former London Mayor Ken Livingstone takes to the airwaves to defend a Labour MP suspended on similar grounds.

After claiming Hitler was a Zionist who, in 1932, believed Jews should be moved to Israel, Mr Livingstone invoked a tirade of invective not only from opponents, but from many within his own party including a Nottinghamshire MP, John Mann, who confronted him in the street and called him a "disgusting, lying racist" and "Nazi apologist".⁵

Britain's official opposition is reeling from shockwaves of anti-Jewish feeling expressed by some of its leading figures.

Around 30 Labour MPs, including several Shadow Cabinet members, demanded Mr Livingstone be expelled from the party (he has been suspended) and there was outrage over the decision by Mr Corbyn to issue a public telling off to Mr Mann.

Labour peer Lord Dubs – who escaped the Nazis as a child through Britain's Kindertransport scheme – is "enormously troubled" by the row. "What we need is firm leadership; the leadership has been a bit slow in responding [to anti-Semitism]", he told a British TV news programme. Jewish Labour donor David Abrahams, who has given £650,000 to the party, called for Mr Corbyn to resign, saying a new leader was needed to cut out the 'cancer' of anti-Semitism.⁶

As for Mr Livingstone's claim, historian Andrew Roberts says it's a "grotesque mangling of the historical record", adding: "The idea that Hitler ever wanted a fully-functioning successful Jewish state in Palestine...is ludicrous."⁷

Mr Corbyn, for his part, who has referred to terror groups Hamas and Hezbollah as "friends", denies the party is in crisis.

Godlessness in the Public Square

The chilling aspect of all this is that it is not something taking place in a dark corner. It's in the public square, at the very centre of British politics. And I have a hunch what lies behind it.

The root cause, I believe, is the growing godlessness in the nation, and especially in the Labour Party. What a travesty for a political movement launched by devout Christians like Keir Hardie determined to let their faith make a difference to society by campaigning for a fairer share of wealth (for example). But what motivates them now?

People who are godless hit out at those who are special to God. That's what happened in Hitler's case; it led to mass murder and mayhem, but ended in disaster and defeat for the dictator and his people. As Genesis 12:3 says, those who bless Israel will themselves be blessed - but those who curse Israel will be cursed.

The chilling aspect of all this is that it is not taking place in a dark corner. It's in the public square - at the centre of British politics.

Steven Jaffe, a member of the UK's Jewish Board of Deputies, made this point earlier in the year when he said that the Holocaust had been spawned by godlessness and the rejection of faith. He said the exodus from Egypt was immediately followed by the battle with Amalek, who had no reason to attack Israel. There was no territorial dispute or history of conflict, for example. And they attacked the sick and the elderly – those who were most vulnerable. (Deut 25:17-18)

"The conflict with Amalek is not over", he said. Amalek denied God and his power in the same way the Nazis did, and the latter mirrored their lack of mercy.

Never Again?

The poisonous view that God does not exist naturally leads to godless behaviour and thought. Pledges of never letting another Holocaust occur are not enough, in my opinion; without a recovery of faith in the God of Israel, there can be no guarantee that it won't happen again.

The only safe place to be – in the long term – is in God's hands, doing his work. I challenge the Labour Party to return to its Judeo-Christian roots.

References

1 It is no dream. Moriah Films collection, Simon Wiesenthal Centre.

2 MP Naz Shah suspended from Labour. BBC News, 27 April 2016.

3 Tran, M. Labour opens inquiry into antisemitism allegations at Oxford student club. The Guardian, 17 February 2016.

4 Labour councillor suspended over claims she called Hitler 'the greatest man in history'. The Telegraph, 10 April 2016.

5 Daily Mail, 29 April 2016

6 Ibid.

7 Ibid.

'Why is this night different from all other nights?'

This is the question the youngest child in every Jewish home asks in song at Passover, as families gather to celebrate this ancient festival commanded by God in perpetuity: "This is a day you are to commemorate; for the generations to come you shall celebrate it as a festival to the Lord—a lasting ordinance" (Ex 12:14).

Jewish history and identity are rooted in this unique festival. Remembering God's deliverance of his enslaved people has been the glue holding the Jewish community together for centuries, enabling them to survive exile and persecution (click here for a longer study of Passover).

Yeshua (Jesus) used the setting of Passover (in the synoptic gospels) to announce the new covenant in his blood. Christian identity is therefore also rooted in this festival. Many churches now hold Passover celebrations, but it can be hard for Jewish people to understand why Christians want to celebrate Passover. Most perceive it as a celebration exclusively of Jewish freedom. Some are pleased by Christians' desire to mark this festival, while others are wary.

It is still primarily a festival of Jewish freedom. However, it is foundational to the identity of believers in Jesus, both Jew and Gentile. Exodus tells us that, "There were about six hundred thousand men on foot, besides women and children", but also that "Many other people went up with them" (Ex 12:37-38). These would have been Egyptians. So Gentiles (non-Jews) were part of the Exodus.

Passover is primarily a festival of Jewish freedom – however, it is foundational to the identity of believers in Jesus, both Jew and Gentile.

The story has not changed. Gentiles still join the Jewish Exodus - through faith in Messiah. The blood of lambs is no longer daubed on homes, but the blood of the "Lamb of God who takes away the sins of the world" (John 1:29) is a sign carried in the hearts of believers in Yeshua. It is his blood that sets us free because "Messiah is our Passover Lamb" (2 Cor 5:7).

Gentiles do not replace Israel in the story; they join with Israel because the Messiah "is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility" (Eph 2:14).

Why is This God Different From All Other gods?

Passover reveals the character of the God of Israel. Christians think of God's defining characteristic as being love. In the New Testament, John declares that "God is Love" (1 John 4:8). Yet the word 'love' does not appear often in the Hebrew Bible or Old Testament. That is because another word is being used, which is hesed, meaning loving-kindness or mercy expressed in covenant faithfulness. The nearest New Testament equivalent is charis, meaning grace.

At Passover, the Lord demonstrated his unique redemptive power and faithful character. Miriam celebrates God's goodness in song: "In your unfailing love (hesed) you will lead the people you have redeemed" (Ex 15:13).

In the new (or renewed) covenant announced in Jeremiah, the Lord declared, "I have loved you with an everlasting love; I have drawn you with unfailing kindness" (hesed) (Jer 31:3).

We often talk about an angry God who must be appeased, but a capricious, angry deity is more in keeping with pagan ideas of God. The Lord's defining characteristic is hesed, loving-kindness expressed in covenant faithfulness. When we break his covenant, the Lord is righteously angry at sin, not angry with us, because we are loved, but angry at sin's power in us to hurt, defile and destroy ourselves and others. He must judge sin in us. However, he is not a God of justice one day and a God of love the next. He is both at once: justice and love co-existing without conflict.

Our God is not a God of justice one day and a God of love the next. He is both at once: justice and love co-existing without conflict.

His justifiably righteous anger at sin and his perfect justice are preceded by his love. So his love precedes justice and his justice proceeds from love. In other words, he must judge because he loves. How can he love and not judge on sin and injustice? How can he let those he loves be sinned against and not burn with justifiable anger? So he executes perfect justice in and from hesed, covenantal love and faithfulness. As we remember the events of Passover, let us remember in awestruck wonder the loving-kindness and sacrificial faithfulness that took our Messiah to the Cross to be our Passover Lamb.

Paul Luckraft reviews the second instalment in Steve Maltz's trilogy on the Western Church.

This is a natural follow-up to Maltz's previous book, How the Church Lost The Way. One consequence of having lost The Way is that certain truths have not fared well on this erroneous journey and have inevitably got lost themselves.

The main part of the book forms an analysis of five key battlegrounds where the truth has faced enemy attack: creation, Israel, salvation, hell and the end times. But before we can engage in these battles, the author asserts that it is necessary to examine the Bible as the ground of our truth, and then embark on a tour of Christian history to discover how things have gone wrong, who the enemies are, and what weapons they have.

Setting the Scene

Part One provides an argument (for those who need it!) of the value of the Bible, especially the Old Testament and Torah. For those who don't need such convincing it can be skipped or skimmed quickly.

Part Two contains four chapters on the usual evaluation of Greek thinking on Church history. In many ways this is similar to Maltz's first book, but it is actually a very worthwhile read in itself, with some helpful extra information especially in areas not always covered in such detail (eg the Medieval period). Maltz shows how philosophical analysis and Greek rationalism won the day over Hebraic faith, and highlights the outcome of mixing up Holy Scripture with Aristotle. There is also a very good summary of Aquinas and his influence.

The main part of the book analyses five key battlegrounds where the truth has faced enemy attack: creation, Israel, salvation, hell and the end times.

Christianity had become "a philosophical system, fuelled by rational argument rather than the supernatural acts of God" (p77). Early on in Church history a genie had been unleashed from the bottle which not even the later Reformers could put back. The Reformation was also stunted by Greek influence and continued the rejection of Hebraic roots. The later trends of higher criticism and liberal theology were also based on Greek methods and the slide from truth continued.

The author apologises that these chapters may seem a chore but argues they are necessary to "set a context, a framework for us to be able to see where the Church went off the rails" (p100). He needn't have worried. Far from being irksome, this section is a delight to read, both satisfying and inspiring as he brings out of the storehouse treasures both old and new. Here is excellent knowledge and analysis - it would be difficult to find a better overview.

To ease his own worries, Maltz provides a separate summary chapter (just three pages) of the previous four chapters, in case you found them tough or want to skip them to get to the main action quickly. A useful idea perhaps, but don't feel the need to take this option!

Five Key Battlegrounds

Part Three shows how to fight back against the errors and bad influences, starting with the creation/evolution debate. He points out that evolution has become the most reasonable explanation for many, whereas creationism is to be ridiculed and denigrated. Here is the dilemma: we want to believe one thing but 'reason' might divert us away. This illustrates the challenge we face.

Regarding Israel, the dilemma is between chosen forever, or rejected and replaced. Maltz provides the usual information on this theme, then throws down the challenge: God has made his choice, what is ours? Do we agree or decide that our attitude can be different?

The issue of salvation has also been subjected to analytical thinking which rejects the exclusive claims of Jesus. Is he The Way or just one of many?

Maltz calls hell that 'horrible doctrine', one we naturally want to ignore or tone down. However, it stubbornly remains "the festering corpse of the elephant in the room of the Christian faith" (p160). He surveys various opinions from Jesus onwards, showing how Greek thinking has reduced its impact or eliminated it in favour of a sentimental view.

New ideas such as limbo or annihilationism aim to reduce our embarrassment or move us away from an ancient imagery that suggests cruelty or indifference. Maltz describes how he tried to find out what the various denominations believe these days and how difficult that task proved to be. It seems hell is no longer appropriate!

For each of the battlegrounds Maltz outlines, he unpacks the dilemmas modern Christians face and how we should fight back against error.

As for the end times, a literal millennium is now seen as too Jewish (Messianic) or too unbelievable. The dominant ('reasonable') view is to deny it as a real period to come. The negative Greek prefix 'a' provides a much better alternative – amillennialism! A simple verbal change, but with such profound consequences. Maltz does an excellent job sorting out what people have said on this topic over the centuries and why they have said it. Once again, a Hebraic approach will restore the truth of what God will one day do.

Fighting the 'War on Error'

The final section is a good review of the 'war on error' and what has happened over time to the truth.

Maltz accepts we may disagree with him in places - he makes no claim to have a monopoly on truth - but he has done his homework. In the end he simply wants us to ask ourselves from where our ideas and beliefs stem and how much of our current thinking is really grounded on faith.

'How the Church Lost The Truth' (2010, 206 pages, paperback, Saffron Planet) is the second book in a trilogy by Steve Maltz on the state of the Western Church (tune in next week for our review of his final instalment). It is available from Saffron Planet Publishing for £10 .

Over the next few weeks we are pleased to feature the work of Steve Maltz. This week, Paul Luckraft reviews Maltz's 'How the Church Lost The Way...And How it Can Find it Again' (2009, Saffron Planet)

In this engaging and entertaining book, the author is very clear about his agenda: "to restore the understanding of the Hebraic roots of Christianity that has been lost, since the early days of the Church" (p43). Equally clear is that in this book he has succeeded in making a considerable contribution towards what is an immense but vital task.

Maltz's style is chatty, but not trite. He pulls no punches – he admits he may not just be upsetting the occasional sacred cow but disturbing the whole herd – but his aim is analysis, rather than attack. Certainly at every point he makes you think, and feel, and search for a proper response.

His title is apt in two ways, suggesting a straying from a correct path, but also reminding us that the early Christians were originally called The Way (Acts 9:2, 24:14), rather than the Church. Maltz points out that there has been a process of stripping out every trace of Jewishness from the established Church, starting early in its history and developing over time. The Body of Christ was meant to be One New Man (Eph 2:15) with both Jewish and Gentile elements in balance, and without this it is greatly diminished and largely unfulfilled.

How We Wandered

In Part One, the author tells 'a tale of two summits', taking us to two important councils: Jerusalem in AD 49 and Nicaea in AD 325. In an entertaining fly-on-the-wall (or rather peering-round-the-pillar) account, Maltz contrasts these two occasions, the former advocating the inclusion of Gentiles into the Church, the other the exclusion of Jews.

The most telling quote is from Constantine's letter circulated to churches throughout the Christian world concerning the timing of Easter: "Let us then have nothing in common with the most hostile rabble of the Jews" (p48).

In chapter 2, Maltz provides a fascinating potted history of the main Greek thinkers: Socrates, Plato and Aristotle, highlighting their 'big ideas' and the equally big consequences of those ideas on Church history. He demonstrates how the early Church fathers reconstructed Christianity in Platonic terms, mixing the Bible with Platonic thinking.

Maltz provides a potted history of the main Greek thinkers – Socrates, Plato and Aristotle – and the influence their ideas have had on Christian thinking.

As we are shown the long slide away from our Jewish roots into Greek dualism we are given excellent summaries - neither too long nor too short - of Philo (and allegory), Origen, Augustine, and Aquinas. In each case there is just enough detail to convince us that "the great doctrines of Christianity had become a philosopher's playground" (p42).

This may only be an introduction to a very large topic, but the main point comes across clearly. The Church is "far more Greek in its outlook than people could ever imagine and this is not a side issue, but very much a key battleground for the truth" (p60).

Reclaiming Our Heritage

Part Two is largely comprised of a series of vignettes highlighting different aspects of the Hebraic worldview that we need to reclaim.

Maltz starts by looking at the Bible itself and how it should be interpreted from a Hebraic perspective, and then goes on to examine the Hebrew language, family life and marriage, the Sabbath and especially the Jewish festivals and calendar. This latter section is the longest and most informative. The Jewish biblical festivals are "so instructional, so rich in meaning, so bursting in Jesus, that it can do us nothing but good to be aware of them" (p106).

Part Three revisits the idea, mentioned earlier in the book, that the body of Christ is meant to be One New Man. Here is a fascinating discussion on what this should entail, namely a balance between the two distinctive elements of Jew and Gentile. Not a blurring into one but a partnership, and a preparation for heaven!

Maltz's discussion is fascinating, looking at the balance that should exist between the two distinctive elements – Jew and Gentile.

No Apology Needed

At one point towards the end the author seems to apologise that he has meandered all over the place (though he adds hopefully, not randomly). In fact, there is no sense of meandering as you read through this book. It can be taken as a whole, or in parts. Although there is no index, there is an appendix of recommended further reading, helpfully arranged to coincide with the chapters of this book.

It covers its main themes well, and also ends with a plea for each Christian believer to take personal responsibility to examine the Bible through the eyes and experiences of the early Jewish believers, rather than the contact lens of Greek philosophy.

If we all individually re-evaluate our image of God and attitude to worship and fellowship then, as the subtitle suggests, the Church can find The Way again.

'How the Church Lost The Way' (190 pages, paperback) is the first of three books by Steve Maltz on the state of the Western church. Steve's website, Saltshakers, can be found here. It is available from Saffron Planet Publishing for £10.