The Rock, The Road, and the Rabbi: The First and Second Temples

Speaking of the importance of pictures and analogies in Hebrew culture, here's another one from The Rock, the Road, and the Rabbi that really stood out to me:

The Temple Mount is the most contested piece of land in all of the world. I'm not going to go into all of it here, as this blog might take up the whole internet. So I'm going to quickly summarize the legitimate claim of Israel and the Jewish faith to it. 

The First Temple, built on Mount Moriah, was built by Solomon on the very mountain where God led Abraham to sacrifice Isaac. It was destroyed in 586 BC by the Babylonians, when the last of the Israelites were carried away into captivity. God allowed this to happen because Israel had turned away from their first love: YHWH.

In 538 BC, the Second Temple was built by Zerubbabel, who was allowed by Babylonian King Cyrus to do so (Ezra 2). However, it was much smaller, less ornate than the original temple. Then, God allowed King Herod to begin a large-scale renovation and expansion of it, which "was one of the largest construction projects of 1st century B.C. Because of the immense resources Herod invested, the Second Temple became one of the wonders of the ancient world [....] The Second Temple stood from 516 BC to 70 AD" when the Romans destroyed it (page 157). All that remains today is the most Western Wall, considered to be holy ground to the Jews, as it is all that remains from the Temple. Sobel says God allowed this temple to be destroyed because of the intense hatred Jews at the time felt towards their fellow man.

In fact, he says, "The choice of location for the temple was connected to—and symbolic of—its spiritual foundation, which was love. The First Temple was destroyed because of idolatry, and the second was destroyed due to a senseless hatred that the Jewish people had towards one another. 

Thus, the First Temple was destroyed when Israel broke the 1st and greatest commandment, which is, 'Love the Lord your God with all your heart, and with all your soul, and with all your strength,' (Deut. 6:5). The Second Temple was destroyed when Israel broke the 2nd greatest commandment: 'Love your neighbor as yourself' (Lev. 19:18)."

WOW! Talk about a powerful picture. 

To this day, the Jewish people wait to rebuild the temple. Plans are already made and materials gathered for its construction. And the Bible says there will be one, because the antichrist will declare himself to be God, which will lead to the ultimate abomination that causes desolation. But honestly, I think that will be the 4th Temple, because of what Kenneth E. Bailey said here. According to him—according to Paul—we as believers are the Third Temple, with Jesus as the cornerstone. 

What do you think? What I do know is that watching for the rebuilding of the physical Temple is a key sign of the last days. Currently, it doesn't exist. But I heard that it could literally be rebuilt in as quickly as 90 days, because of the plans in place! WOW!

The Rock, the Road, and the Rabbi: The Dead Sea Coming back to Life!

This is the last post from the series on The Rock, the Road, and the Rabbi. I hope you've enjoyed it as much as I have!

This last post is going to talk about the Dead Sea, and something incredible discovered in 2011. Actually called the Salt Sea, it was nicknamed the Dead Sea because nothing can live in it. The water is about 10x more mineral than an ocean, which means that you can float in it. It's literally impossible to drown. If you walk far enough out, your feet will just fly out from under you (this happened to me) and you will float. It's so trippy! At 2000 feet below sea level, it's the lowest place on earth, and believed to be the site of Biblical Sodom and Gomorrah. It's also evaporating at the rate of 1 meter a year. 

Many years ago, a tourist noticed freshwater pools along the shores of the Dead Sea with fish swimming in them! WOW! And then somehow they figured out how to explore the bottom in 2011 and discovered "huge craters on the seafloor, fifteen meters across and 20 meters deep, full of fresh fish and covered with mats full of microorganisms, with freshwater flowing from the craters" (page 165)!

WOW! This is especially incredible to me in light of Ezekiel's words about what will happen in the Millennial Kingdom: 

"He asked me, 'Son of man, do you see this?'

Then he led me back to the bank of the river. When I arrived there, I saw a great number of trees on each side of the river. He said to me, 'This water flows toward the eastern region and goes down into the Arabah, where it enters the Dead Sea. When it empties into the sea, the salty water there becomes fresh. Swarms of living creatures will live wherever the river flows. There will be large numbers of fish, because this water flows there and makes the salt water fresh; so where the river flows everything will live. Fishermen will stand along the shore; from En Gedi to En Eglaim there will be places for spreading nets. The fish will be of many kinds—like the fish of the Mediterranean Sea. But the swamps and marshes will not become fresh; they will be left for salt. Fruit trees of all kinds will grow on both banks of the river. Their leaves will not wither, nor will their fruit fail. Every month they will bear fruit, because the water from the sanctuary flows to them. Their fruit will serve for food and their leaves for healing'” (Ezekiel 47: 6-12)

SO COOL! This is what's coming—but it's already happening!

I hope this series encourages you to get this book (click on the picture below to get it on Amazon, or click here). Have you guessed the meaning of the title yet? The Rock is the Jesus, the Road is the Holy Land, and the Rabbi is the Word of God.

What did you think of this series? Let me know in the comments below!

The Rock, The Road, and The Rabbi: Faith as a Mustard Seed

This is probably my favorite scene from The Rock, The Road, and the Rabbi.

Kathie Lee Gifford depicted a scene on top the Mount of Olives, which I can see clearly in my mind's eye. I remember being there. But her guide, Ray Vander Laan, took her to a specific place I didn't go. She describes her group being told to sit very specifically in front of some overgrown bushes, looking out over a beautiful view. Then Ray told the group that those were mustard plants, "the most feared plant in all of Israel [....] It's feared because once it takes root, it can't be destroyed. You can try to burn it, stomp it out, tear it out, but eventually, it takes everything in its way" (page 110).

All of this from the tiniest of seeds—and Jesus compares the mustard seed to the Kingdom of God! In fact, Jesus said, “Because you have so little faith. Truly I tell you, if you have faith like a grain of mustard seed, you can say to this mountain, 'Move from here to there,' and it will move. Nothing will be impossible for you” (Matthew 17:20).

That's when Gifford says Ray pointed at the Herodium in the distance, quoting the verse above. The Herodium is one of Herod's 11 palaces, and the place he was buried. It symbolizes the evil and opulence found in this world, and the hardship the Jewish people found at Herod's hands. Then, Ray pointed in the other direction, in which the Dead Sea was clearly visible! This is the only place on the Mount of Olives on the where you can see mustard plants, the Herodium, and the Dead Sea—which means Jesus was standing in that very spot when He said those verses!

Ray said, "The kingdom of God is us! It is all of us as believers. If we just believe, we can say to that mountain—the world's way, Herod's way, Satan's way—be gone, into that sea, the Dead Sea, which is already dead!"

WOW!!!

Definitely another #micdrop moment!

The Rock, The Road, and the Rabbi: Jesus Writes in the Dirt

In Hebrew culture, pictures and references are very important, like what was depicted in the last blog post by the significance of the number 153. 

The same is true for actions and even quotations. For example, in the Bible when Jesus said something and the people became so angry they wanted to attack Him, to the modern Western reader, it might not be obvious as to why. His words might even seem innocuous. But that's because the practice of this oral culture was for a rabbi to reference a passage from the Torah and let the audience finish it. So when Jesus made a reference, he often only said the beginning part and the part left unsaid was for the audience to know and understand—and that's what made them angry.

Here is another example of this, which I thought was so cool. On pages 79-81, Rabbi Jason Sobel talks of the story of Jesus and the woman caught in adultery in John 8, which I've talked about here and here. What caught my eye was Sobel's unpacking of Jesus writing in the dirt, of which none of us knows what He wrote (I hope to one day!). 

Sobel points out that:

• Jesus wrote in the dirt twice
• He wrote with His finger twice
• Jesus wrote specifically in the dirt, and 
• Jesus knelt to write (page 79).

Then, he ties that to:

• God wrote the 10 Commandments twice on tablets of stone with His finger.
• The second set of tablets was a sign that God had forgiven Israel, and Moses descended Mount Sinai with those tablets on the Day of Atonement, the holiest day of the year.
• When the Pharisees brought this woman before Jesus, they had literally just finished observing the Day of Atonement. "Jesus' action of writing in the dirt reminded these leaders that they, too, were guilty of breaking the 10 Commandments and needed atonement, for which they had just fasted and prayed for a week earlier" (page 80).
• Jesus writing in the dirt reminded them that they were formed from dust.
• Jesus kneeling to write puts Him on the same level as the woman—He meets us where we are.

WOW! These are things I never would have known without studying Jewish history and culture. What do you think about these connections?

The Rock, The Road, and the Rabbi: The Hebrew Alphabet

Here's another moment that stood out to me from Kathie Lee Gifford's The Rock, The Road, and the Rabbi:

Rabbi Jason Sobel explains how the Hebrew alphabet (which I am learning!) is alphanumeric, meaning each letter also signifies a number. There's great significance in numbers as well as letters, meaning you can even add up the value of the letters in a word or phrase and it will likely mean something. Cool! The letter hei, which makes the "h" sound, is the fifth letter of the alphabet, and is often connected with the divine breath of God that releases His creative power and potential (page 15). So when we see "5" in the Bible, like David picking up 5 stones when he only needed 1 to kill Goliath, it means something. 

Sobel says that in Genesis 2:4: "These are the genealogical records of the heavens and the earth when they were created, at the time with Adonai Elohim made land and sky", the word for created is bara, which means "created out of nothing". But it's written in a grammatically incorrect way, because it has the letter hei inserted in it. 

Why? Because of Who did the creating. 

This is also true for Abram and Sarai's story, who had their names changed by God, to: AbraHam and SaraH. There's only a 1 letter difference between their old and new names, and "the Lord added this letter to their names because it represented His creative power to accomplish the impossible!" (page 16).

WOW!

Here's another example of the alphanumeric quality of the Hebrew alphabet, from pages 54-55:

• The number 153 is the numerical value of the phrase, "I am the Lord your God" from Isaiah 43:3
• In Matthew 16, Peter says, "You are the Messiah, the Son of the Living God" is a reference to Isaiah 43:3
• In John 21, when Jesus tells Peter and the other disciples to cast his nets on the other side of the boat, they catch 153 fish.
• 153 is also the value of the world HaPesach, which is the Passover Lamb described in Ex. 12:21. Jesus was the Passover Lamb.
• So, the number 153 would have reminded Peter of ALL of the above things. 
• Jesus called Peter 2x in the Bible, "The son of Jonah", which has the same value. Peter acted like Jonah by denying the Lord and running away.
• "According to Jerome, an early church father, there were 153 species of fish at the time in the sea of Galilee, which ties back to the disciples being fishers of men" (page 55).

WOW!

Is this new information to you? What do you think? Let me know in the comments below!

The Rock, The Road, and the Rabbi: Mic drop!

I loved reading Kathie Lee Gifford's The Rock, the Road, and the Rabbi, probably because it reminded me of my trip to Israel in 2017. 

She went to a lot of places I went to, so I could see them in my mind's eye—but her tour guide was Ray Vander Laan, whose videos with Focus on the Family are incredible. I've heard there's a 3-year wait to get on one of his tours (probably longer now thanks to covid-19), but it's always good to dream. 

This book is an easy read, as each short chapter focuses on a different location, and then Rabbi Jason Sobel (pictured on the cover) often adds to the commentary. So I'm going to make this a series, because there were so many good things I picked up on in this book.

Here's some good stuff just from the opening chapters:

"All of Scripture is meant to point to the Messiah in some way. For example, as Rabbi Jason explained to me, the first letter of Genesis is the Hebrew letter bet, and the last word of the book of Revelation is the Hebrew word amen, which ends in the letter nun. The first and last letters of the Bible spell the Hebrew word Ben, which means 'Son'. From the very first to the very last letter, everything in the Bible points to the Son!" (page 5). This really struck me, because I am currently learning Hebrew, and of course, I started with the alphabet. How amazing! I love how things are hidden in Scripture like this!

Later, on page 8, Gifford describes her first few hours in the Holy Land, following guide Ray Vander Laan up a mountain to reach Gezer, an ancient Biblical city overlooking the Via Maris (the ancient trading road that ran alongside the Mediterranean Sea). Ray explained, "The problem with the Bible [...] is that the Bible was written by Middle Easterners for Middle Easterners. But we try to understand it with a Western mindset. We try to apply our own principles and our Western understanding to a culture that is completely foreign to us". As they gazed down on this road from above and saw how it connected the ancient world as nothing else could, the lesson hit home (described on page 10). 

Then, the commentary changes and Rabbi Jason Sobel adds his thoughts, and it is like the biggest mic drop of all:

"Israel's geographic position is key, since it functions as a land bridge between Asia and Africa. But from a spiritual perspective, there is even more. I believe the land God promised Abraham has the same geographic boundaries as the garden of Eden" (page 10). 

WHAT???

I've heard that it could be in Bahrain, or even Saudi Arabia. But Israel itself being the Garden? WHOA! That's especially interesting to me because as Ezekiel 36-37 predicted, the Land has come back to life in recent decades. The very desert is blooming—which is spoken of in Scripture. And later in Ezekiel, it talks about the Millennial Kingdom and how a river will flow out from the Temple Mount, in one direction to the Mediterranean and in the other, to the Dead Sea. It says that the Dead Sea will fill with life. Could Israel really be the setting for the Garden of Eden?

What do you think? Let me know in the comments below!

Mysteries of the Messiah: The Firstborn

While we could spend weeks talking about Rabbi Jason Sobel's Mysteries of the Messiah, I'm only going to focus on one more important thing he shared in his latest book: the importance of the firstborn in ancient Middle Eastern culture.

The 10th plague that God sent over Egypt in Exodus was the death of the firstborn son. As horrific as the thought of losing a child is, the significance of this cannot be ignored. Sobel explains that:

• The firstborn son was meant to lead the family after his father's passing, which is one reason he was given a double portion of the inheritance.
• Because of this, the destiny of the family depended on the firstborn son. "Destiny and identity go hand in hand. In fact, identity is destiny. The death of the first born, on a psychological level, represented the death of identity and hence a family's destiny" (pp. 107-108).

Pharaoh's son actually held the title of 'hereditary crown prince', as the firstborn son of a firstborn son, and "was meant to be the priest, protector, and primary leader of the family. The future of the family lay with the firstborn. The 10th plague struck at the heart of the Egyptians emotionally, economically, culturally, and spiritually" (page 112). 

So the enormity of the loss went beyond the depth of grief over each family losing a child (which is beyond what I can imagine). It also meant a loss of identity—and destiny—culturally and nationally.

I also find that interesting because the firstborn isn't always who God chose to lead. "The Lord hose Isaac over Abraham's firstborn, Ishmael; Jacob over his firstborn brother, Esau' Judah, the fourth son of Jacob, to be head of the 12 tribes, and David, the youngest of all his brothers, to be king over Israel" (page 112). So this doesn't matter as much to God as it does to man in this culture. 

But... Jesus, the Messiah, is the firstborn Son (the only begotten Son). Paul calls Him the first fruit of the the dead. 

For the firstborn to symbolize both identity and destiny... that is a powerful picture for those who follow the Messiah.

Mysteries of the Messiah: Aleph, Tav, and 14

Mysteries of the Messiah did not disappoint!

Honestly, there was so much in this book that it was like drinking from a firehose—which I think was the point! Rabbi Sobel was able to clearly explain so many deeper meanings than what non-Hebrew speaking readers will understand from first glance. And this is the stuff I LOVE!

The biggest thing I picked up is the importance of the alphanumeric nature of both Hebrew and Greek. Without knowing these things, there's so much that can be missed!

Here are some of my favorite examples:

• The first letter of the Hebrew alphabet, aleph, is the letter that represents God's name. And in Hebrew, there is only 1 letter's difference between "exile" and "redemption": the letter aleph (from page 6).
• The letter tav, which in ancient Hebrew was written in the form of a cross, was the sign of the doorposts. "This means that the cross, the symbol of Christianity, was originally a Jewish symbol.....The tav was used as both a sign and seal of ownership" (page 116). But then... it switched to a sign of freedom and redemption. In Ezekiel 4:9, God says, "'Go throughout the city, through the midst of Jerusalem. Make a mark on the foreheads of the people who sign and moan over all the abominations that are committed in it'. The Hebrew word here for 'mark' is tav. The tav was the sign placed upon the foreheads of the faithful—it was the mark of those who were sealed for life. The letter tav is the last letter of the aleph-bet and symbolizes the end. It points to everything in Israel's history culminating in the cross. Also, the Messiah is the Alpha and the Omega—in Hebrew, the Aleph and the Tav—the First and the Last" (page 117).
• The number 14 has so much significance that it is ridiculous. It is the number associated with royalty, because the Hebrew word for 'gold', zahav, adds up to it. There are 14 generations between Abraham and David, from David to the Babylonian exile, and from the Babylonian exile to until the Messiah. Sobel points out that when you say something 3x in Hebrew, it means the maximum amount, "By using 3 sets of 14, Matthew was communicating that the Messiah was the ultimate King of kings and Son of David." Also, one of the 3 wise men brought gold to Jesus. But there's more! (All of this is from pages 180-182):
• 14 is also the number of redemption and salvation. God redeemed Israel from Egypt on the 14th day of the 1st month, which is why it Passover is celebrated on this day.
• In the book of Esther, God saved the Jewish people on the 14th day of the last month.... The Jewish year begins and ends with God redeeming His people on the 14th!
• 14 is written in Hebrew with the letters yud and dalet, which also spell 'hand'. There are 14 bones in the human hand. God delivered His people from bondage by His mighty hand!
• The modern State of Israel was born on May 14, 1948.
• John 1:14 says, "And the Word became flesh and tabernacled among us."
• Isaiah 7:14 says, "Behold, the virgin will conceive. When she is giving birth to a son, she will call His name Immanuel [God with us]." Sobel notes that while there were no chapters and verses in the original texts, this is still too incredible to be a coincidence.

That's all for this post on Mysteries of the Messiah... check back next week for 1 more!

The Turned the World Upside Down by Charles Martin

 Finally, my review of Charles Martin's newest book, They Turned the World Upside Down!

I always need to start off talking about Charles Martin by stating that he is my favorite author, especially in the fiction world. His first nonfiction, What if It's True?, was incredible, and his second has not disappointed either. It felt very different than the first book, though still familiar, and it's clear why this book needed to be written and published as well. It's message is powerful, and one that needs pouring over instead of a quick read-through.

Since my focus on this blog is highlighting things about Israel or a culture connected with the Bible (first century or modern times), I'm going to focus on that for this review and specifically feature one insight that stood out to me. But I did want to say that these details are included to enhance the story and explain the context, not the focus—which is encouraging readers to live as Jesus charged His followers to. 

But here's what stood out to me as far as this blog's focus (and there were many moments like these with clear, cultural insights throughout the book):

In Chapter 9, "Willing to be Willing", Martin opens with the story of Peter and John going to the temple to pray in Acts 3. There, at the gate called "Beautiful", they meet a lame beggar who is asking for alms. He asks them for money, but Peter says, "Silver and gold have I none, but such as I have I give unto thee. In the name of Jesus Christ of Nazareth, get up and walk!" The Bible says that immediately, the beggars feet and ankles were made strong and he does: "leaping up, he stood and began to walk, and entered the temple with them, walking and leaping and praising God." 

This is where Martin says something I hadn't considered before: "Then he walks into the temple. Why? Because he's been lame since birth, and according to Leviticus, 'no one who has a blemish shall draw near, a man blind or lame.' Which means he was excluded from temple worship. For his entire life. No fellowship with God. He was born and has always been a complete and total outcast. But not any longer. Now he's included" (pages 138-139). 

WOW! Maybe I've heard this before in my life, but I can't remember if I had. The magnitude of that moment... not only the physical healing, but that it allowed the beggar to enter the temple for the first time... that can't be glossed over. His healing brought Him near to God. It brought him in fellowship with others, but most of all, the God of the universe. I'm going to be thinking on this for a while, and its wider implications of how our healing and freedom always brings us closer in fellowship with God. 

What do you think about this story? Did you know this before? And have you read this book? If not, I definitely recommend it! You can get it here on Amazon. Let me know what you think in the comments below!

Have you seen Ep 1 of Season 2 of The Chosen yet?

Have you seen Ep 1 of Season 2 of The Chosen yet?

WOW!

I thought it was incredible... what did you think?

I'm not going to give any spoilers away because it just came out (we can save that discussion for the comments)! But I did want to comment on something that stood out to me that isn't a direct spoiler, and that is how the show deals with honor and shame.

As discussed in previous posts, honor and shame was big in 1st century Jewish culture (and still is today). Whereas Westerners from individualist cultures see the world through innocence and guilt, in this collectivist culture, the concept of bringing shame on one's family (or honor) is the most motivating factor. 

There were so many examples of this in Ep 1 of Season 2 (as well as in season 1), from the key dinner scene where Jesus extends grace and saves the man's honor, to the first time we see him angry. And then, a precious, beautiful scene with one of those he rebuked, where honor is restored. (I'm lower-casing 'he' here, because those are all fictional events thought up by the show's creator, but they 100% appear consistent with Scripture. It's just that we don't know if these actual events happened). 

Could you see the examples of honor and shame culture here? What did you think of the episode overall? I'm sure we'll continue this discussion in future episodes. Y'all know I'm gonna keep talking about the show because this is basically me:

I love this show and want to share it with everyone, because I think it has the incredible potential to bring people to Jesus. 

You can catch the show here on their website or, best of all, download their app, "The Chosen", from either the apple store or google play, and cast it to your tv that way. Let me know what you think!

Seeking Allah, Find Jesus by Nabeel Qureshi

At first glance, it could seem like this week's book feature has nothing to do with Israel. But since 60% of the population of Israel is Arab, and Islam also claims Jerusalem to be a Holy City, there's a strong connection. 

In Seeking Allah, Finding Jesus, Nabeel Qureshi describes his journey as a devout Muslim from a Pakistani American family who eventually came to follow Jesus as Lord. 

This book is incredible. Qureshi's writing drew me in, and his story is so powerful. But what I loved, almost as much as his journey to becoming a Christ follower, was how much I learned about Islam through this book—and Eastern culture as well. Through his story, I learned about what he believed and why, giving me a greater understanding of basic teachings and beliefs of Islam.

He also gave so many insights of being an Easterner in the West who is wrestling with converting to a 'Western' religion (hopefully this series on the global early church refutes that last claim) and I wanted to share a few of them here. The most heartbreaking were how he agonized over the affect his conversion would have on his family (and did have). While this is difficult to understand in an individualist culture, he does a great job of explaining this on a basic level with a simple example in Chapter 18: "Honor and Authority". 

"Islamic cultures," Qureshi explains, "tend to establish people of high status as authorities, whereas the authority in Western culture is reason itself. These alternative seats of authority permeate the mind, determining the moral outlook of whole societies.... Much of the West's inability to understand the East stems from the paradigmatic schism between honor-shame cultures and innocence-guilt cultures [the West]. This reliance on positional authority explains some characteristics in parts of the Muslim world that confound many Westerners, such as the continued practices of honor killings, child brides of 6 or younger, and blood feuds. For one reason or another, the prevailing sources of social authority in these regions deem these customs acceptable, perhaps even preferable. No amount of sheer reason is going to change these practices, nor will externally imposed prohibitions.... If there is no dishonor, it is not wrong" (pp. 108-109).

The example he gives is a simple one, where as kids, he and his friends would order water at fast-food restaurants, then go get soft drinks instead. But one day, a friend of his was caught getting Mountain Dew Code Red instead of water. An employee said, "You ordered water; you can't get soda!"

"At this," Qureshi says, "many people turned to see the commotion and my friend immediately blushed..... For my friend, this was the moment that made his actions a poor choice [not the actual stealing of the soft drink]. He had suffered dishonor in front of many. Stealing the soda was not the issue for him before being caught. In fact, it was still not the issue after being caught. As strange as it might sound to Westerners, it was more dishonorable for him to be called out by a minimum-wage employee than to be caught stealing soda. So he denied it, asserting firmly, 'I am getting water!' He filled the rest of the cup with water and walked away from the counter, as if were perfectly normal for water to be a deep, bubbly pink" (page 109).

This is fascinating to me, because it is such a different way of thinking than an innocence-guilt culture. It made me think of Misreading Scripture with Western Eyes' commentary on the story of David and Bathsheba (and confirmed this analysis of the story from an Eastern perspective). 

Anyway, exploration of Eastern culture is not the point of this book, but I picked up on it because it's something that I am learning more about—and it was impossible for Nabeel Qureshi to tell his story without incorporating it in. I loved every second of reading this book, and praise God for his testimony! 

I highly recommend this book! If you are interested, you can get it here on Amazon! And if you have read this book, I'd love to know your thoughts below!

*Nabeel Qureshi went on to teach with Ravi Zacharias International Ministries and was diagnosed with stage 4 stomach cancer in 2016 and went to be with the Lord in 2017. 

**For more on honor and shame in Eastern cultures, please check out these posts!

A Multitude of All Peoples: the early church in Africa (Part 2)

Last week we started talking about the history of the church in Africa, based on A Multitude of All Peoples: Engaging Ancient Christianity's Global Identity by Vince L. Bantu. 

I decided to end the post earlier than planned, because the final quote I shared was so powerful I wanted to leave it on that thought.

But now, I want to continue with the list I started, of sharing things I learned about the Church's rich history in Africa:

• The Ethiopian Church, which became strong and flourishing in the 4th century, were committed to the teachings of Scripture and willfully rejected traditional African religion. This is significant giving the commonly held assumption that Christianity's beginnings in Africa were by force and that all Africans who rejected their traditional religion did so by compulsion" (p. 106). This was still true as late as 1468 AD.
• Tertullian, of North Africa, was the first major figure to develop Christian theology in Latin (p.110).
• Perpetua, a noble woman from Carthage at the end of the 3rd century, wrote The Passion of St. Perpetua, St. Felicitas, and their companions, a story depicting the persecution and martyrdom of several North African Christians—including herself and her pregnant slave, Felicitas. "That Perpetua's husband is not directly mentioned, that she refuses the pleas of her father to apostatize, and that the central figures of this early Christian text are female challenged the male-dominant culture of early Christianity. Indeed, if the common proposition of Perpetua's authorship is correct, the Passion is the earliest Christian text written by a woman" (p.111).
• "However, Christianity in North Africa was in large part centered on the wealthy, educated, Latin-speaking, urban population.... Muslim sources in Arabic indicate continuing Christian presence in North Africa for centuries after the conquest... Interestingly, one of the most common terms for Christians in Africa in Arabic was afariqa—indicating a significant degree to which 'Christian' and 'Africa' were synonymous concepts" (p. 117-118).

Wow- these are all really interesting to me. Were any of these facts new information for you? I'm so thankful for the work Bantu did putting this history together! Please let me know below what stood out to you.

Next week, we'll explore the early Middle Eastern church!

A Multitude of Peoples: The early church in Africa (Part 1)

After discussing Antipas L. Harris' Is Christianity The White Man's Religion?, I knew immediately the next book I wanted to explore on the topic of reading the Bible in color: A Multitude of All Peoples: Engaging Ancient Christianity's Global Identity by Vince L. Bantu.

Quite simply, this book took my breath away.

Bantu takes the reader through a thorough description of the history of the Church, starting with the issue of why Christianity is so often associated with the Western world, even "though the majority of Christians now live in the Global South" (page 1). But what I want to focus on are the next few chapters, because the wealth in them is incredible. 

Even just focusing this post on Africa is too much to really fit into one post, so I'm going to write in bullet points below. While I have known that truth behind the premise of this book (that Christianity is a global religion and the non-Western world had a big impact and presence on it throughout the last 2 millennia), I learned a lot. Here are just a few things I learned specifically about the early church in Africa:

• Alexandria and Egypt represent the gateway for Christianity in Africa, which attributes the spread of the Gospel to the Apostle Mark. "Alexandria was one of the largest and most cosmopolitan cities of the Roman Empire in Late Antiquity—a meeting point of Hellenistic, Jewish, native Egyptian, and other influences. (pp. 72-73, 74)
• Among the Biblical fragments from 2nd-century Egypt is a fragment of the Gospel of John, which is the earliest material evidence of a canonical New Testament text (p. 73).
• Theologians Clement (Egypt), Origen (Egypt), Irenaeus (Libya), Tertullian (Libya), Augustine (Algeria), and so many more were from Africa.
• The painting of the nativity in the monastery at the capital of Dongola from the late 10th century "represents early evangelization efforts from the Nile Valley Christians of Nubia to cultures further south and west in the African continent. The Gospel had already been spreading along the Nile river from Egypt to Nubia and then Ethiopia. This painting represents the continued spread of the gospel from Africans to neighboring Africans. If the Western church had not condemned, oppressed, and isolated the early African church, leaving it open to Islamic domination, the Gospel may have continued to spread to the extremities of the African continent at an early period. Yet this painting raising the intriguing potential of Western and Central African Christians before the advent of Western colonialism" (page 95).

I'm going to stop here and continue this topic next week, because that's exactly what the above quote did to me when I read it: it stopped me in my tracks. It reminded me of Marvel's Black Panther*, and how it is a powerful, undeniable visual of how Africa's story was violently disrupted by Western colonialism in the worst way. This also includes the history of the African church, which is rich beyond what any of us can fully imagine.

What about you? Were any of the above points new information for you? Does it impact or change your understanding of the early church and the history of Christianity at all? I'd love to read your thoughts in the comments below!

*I wrote this post on Thursday, Aug 27, 2020, and in the writing of it, experienced a renewed desire to re-watch Black Panther. The next night, while staying with a friend, we made plans to watch it on Saturday. After that conversation, I opened my phone and read the shocking news that Chadwick Boseman, the actor playing BP’s main character, King T’Challa had passed away after a 4-year silent war with cancer. Since then, I’ve re-watched the movie 2x, and am still amazed at the incredible- and important- world of Wakanda.

Reading the Bible in Color

In Bishop T.D. Jakes' panel discussion with Christine Caine, Judah Smith, Carl Lentz, Dr. Caroline Leaf, and Ron Carpenter that I shared last week, Bishop Jakes recommended the following book:
Is Christianity the White Man's Religion by Antipas L. Harris. I was so intrigued that I ordered it last week and read it.

I highly recommend this book, as it gives an in-depth, Biblical and historical exploration of how the myth of Christianity being the white man's religion came about—and how centuries of this impacts us today. 

But what stood out to me was Part II, titled "Have we been taught to misread the Bible?". This section, and specifically Chapter 6: "The Color of the Bible" specifically reminded me of the chapter on race and ethnicity in the Bible in Misreading Scriptures with Western Eyes, which I discussed here. In fact... as I re-read this chapter in order to review it on this blog, I just realized that Harris quotes Randolph and O'Brien on this very topic!

Harris points out on page 82 that "... very few people in the Bible had white skin. In fact, most of the central figures in the Bible were people of color and were born in difficult circumstances, including many of the biblical patriarchs and prophets stretching from Abraham to David and, yes, Jesus.... Additionally, most of the authors of the books of the Bible were people of color. In the New Testament, the author of the Gospel of Mark was a Jew from Cyrene, which is located in the modern northeast region of Libya. Most scholars believe that the book of Mark was the first of the Gospel writings, and that the Gospels of Matthew and Luke use Mark as a guide for their outline. This would mean that the author of the first synoptic Gospel was an African Jew" (pages 82 and 83). He goes on to point out, that Apollos, was an Egyptian Jew from Alexandria, and he is believed by some to be the author of Hebrews.

Ultimately, "the Bible features members from a kaleidoscope of ethnicities. From Israelites to Kushites, Egyptians to Babylonians, Romans to Jews, and North Africans to Greeks, the Bible contains rich ethnic threads with accompanying ideological influences" (pages 83-84).

However, it's so easy to miss this as a modern Western reader, partially because some of the clues given don't translate to us (for instance, in the sentence above, a reader might have to look up Kush to know that it was in Africa. The other part (and a big part) is the history of how Christianity became Eurocentric, which Harris describes clearly in pages 85-94. "From Genesis to Revelation, the majority of the Bible in the Bible are from an Afro-Asiatic context with a range of brown skin, thick and thin lips, broad and slender noses, tall and fat structures, and so on. There are indeed people of a European descent in the New Testament, but they have a much less prominent presence than Hollywood would have us believe" (page 97).

I highly recommend Is Christianity the White Man's Religion? because I think it asks a lot of important questions and is a biblically-based exploration of what the modern, Western Church has missed. It's given me so much to think, pray over, and consider as I continue to study God's Word and live for Him. 

In this review, I'm only focusing on one small part because it connects with the topic of both modern-day and ancient Israel, mainly that I encourage every Christian to slow down as they are reading a story or text in the Bible and instead of reading "Apollos from Alexandria" or "the Ethiopian Eunuch" and moving on quickly to the action, to reading the Bible in color.

I'm convinced this will add so much more context and understanding to our comprehension and exposition of the Scripture. Harris is as well, as he calls for more theologians of color (and women), for he states, "We must not continue to trick ourselves into thinking that people's experiences are not important when interpreting Scripture. Of course, we must be faithful to the text, but human experience is as a significant part of interpreting the Word of God in Scripture" (page 73). This is because we all read through the lenses of our own experiences. For instance, as a woman, I might have more questions about stories of women and mentions of women that men might have, an immigrant living in foreign country would read passages about foreigners differently, a single will read differently than a married person or a widow, a child might have a different view than an adult, etc. "Indeed, life experiences inform the questions we bring to the biblical text. Scripture invites all of God's children to the theological task of connecting the narrative of the biblical text with the reader's lived experience" (page 77).

I also wanted to take this time to highlight a friend of mine who is doing this beautifully. Her name is Jennifer Lucy Tyler, and she is passionate about theology and Bible literacy (as well as an author, entrepreneur, and the founder of Soul Circles). I first met her years ago, and in addition to loving her as my sister and friend, have great respect for her walk with God and her calling. She is a leading voice in our generation as a woman who loves the Word, and I hope you check her site out! Click here or on the photo below to learn more about her ministry!

I'm going to end this post with questions to consider, and would love to know what you think in the comments below: Do you read the Bible in color? If you do, how has that impacted your reading of it? How has your life experiences inform how you read it?

The Church of Laodicea: Why Both Hot and Cold Water are Okay

Since we've been talking about the Early Church in the last few posts, I wanted to return to a book I talked about last year, Misreading Scripture through Western Eyes, by E. Randolph Richards and Brandon J. O'Brien, because in the first chapter they use an example of the church at Laodicea that gave me a deeper understanding of the context.

(y'all know I love this book!)

Laodicea, the location for the Church of Laodicea as mentioned in Colossians 4:13 is the church famously known for the verses: 

"I know your deeds, that you are neither cold nor hot. I wish you were either one or the other! So, because you are lukewarm—neither hot nor cold—I am about to spit you out of my mouth" Revelation 3:15-16.

Wow, that's some pretty vivid imagery.

So, when the authors opened this book with this example, I paid attention.

O'Brien describes standing in the ruins of Laodicea and looking to the northwest, seeing Hierapolis, a city with a natural hot springs all around the city. These mineral baths still exist today, and are a claim to fame for the city.

photo from modern-day Hierapolis from here

Over the centuries, these subterranean springs created calcium deposits on the springs that look like ice. The word for it is Pamukkale (page 10). They are still visible to this day from Laodicea.

the hot springs, photo from here

Then, in the other direction, about the same distance as Hierapolis, lie the ruins of Colossae. O'Brien says that while the city hadn't been excavated before his trip, it was very likely that in the time of Paul, you could have seen Colossae from Laodicea. And in Colossae, they had a cold, freshwater spring. Can you picture how refreshing that would be on a hot day?

photo of modern-day Colossae from here.

Laodicea, however, had neither of these things. You could go one direction and relax in the hot, mineral springs of Hierapolis, or go to Colossae and drink the coldest, freshwater, but they didn't have a water source. In fact, they needed to import it to their city so their citizens could drink. The problem was, that no matter the direction they brought the water, it would be lukewarm by the time it arrived. It was neither cold nor hot; it was just the temperature of the world. "The Laodiceans were left with all the lukewarm water they could drink. Surely they wish their water was one or the other—either hot or cold. There isn't much use for lukewarm water.

"I suspect that the meaning of the Lord's warning was clear to the Laodiceans. He wish his people were hot (like the salubrious water of Hierapolis) or cold (like the refreshing waters of Colossae). Instead, their discipleship was unremarkable" (pages 9-10).

photo of modern-day Laodicea by Carol E. Mage.

I always read the above verses with a perspective of: 

• cold= bad because it means you don't know Jesus
• lukewarm = bad because you're a fake, and 
• hot = good because you love Jesus with all of you... but it was better to be either cold or hot because at least you were all one way and not weren't half-faking your faith. 

But O'Brien points out that "from the streets of Laodicea, hot and cold were equally acceptable" (page 11).

It's not a huge, mind-bending thing, but knowing more about the geography and setting of this church helped give me a better understanding of possibly what the 1st century Church would have heard and understood for themselves.

What do you think? Did you know this about the settings of Laodicea, Hierapolis, and Colossae? 

Misreading Scripture with Western Eyes: Get this Book!

That's it for our series on Misreading Scripture with Western Eyes. I honestly could keep going, but I believe that anyone who went to the trouble to write a book deserves to have people read it, not the reviews on summaries. I hope my series on it has piqued your interest!

I can't state strongly enough just how much I believe every Western Christian should read this book. It will not only give great insight into other cultures (and our own), but it will reveal things we didn't even know we were reading (or missing) in the Bible. It's so good that I'm already on my second read through!

You can get it on Amazon here. Check it out and then let me know what you think!

Misreading Scripture with Western Eyes: Honor and Shame

Fast-forwarding ahead to Part II of Misreading Scripture with Western Eyes, the authors take us deeper into the 'iceberg' of understanding culture and worldview.

In chapter 4, they talk about the difference between Individualist (Western) and Collectivist cultures (Eastern), and give examples of this from the Bible.

Then, in chapter 5, they explore what it means that Individualist cultures are right/wrong cultures and Collectivist cultures are honor/shame cultures—and why this is important in the Bible, which was an honor/shame world (page 114). If that sentence doesn't make sense, I definitely recommend researching this topic. It's fascinating!

To oversimplify this, Westerners see the world through right and wrong, and believe the Holy Spirit (or their own conscience) will convict them of right and wrong. Yes, actions have impact on others, but ultimately, conviction and repentance is about the individual.

In the East, "people are more likely to choose right behavior on the basis of what society expects from them. It's not a matter of guilt, or an inner voice of direction, but outer pressures and opinions that direct a person to behave a certain way. Rules and laws are less a deterrent for bad behavior than the risk of bringing shame on oneself or one's family.... If a person from a shame culture commits a 'sin', he will not likely feel guilty about it if no one else knows, for it is the community (not the individual) that determines where one has lost face" (page 116-117). The authors continue to unpack this on pages 120-127 by talking about the honor/shame language, customs, and actions in the story of David and Bathsheba in 2 Samuel 11-12. It's too long for me to summarize, but WOW- seeing this influence in this well known story really gave me another perspective!

Here are some short examples, however. In Exodus 32, when God is angry and wants to destroy the Israelites for worshipping the golden calf, Moses appeals to God's honor. "He makes a two-pronged argument to persuade God to change His mind: 1) think about what the Egyptians will say about Your name, and 2) You swore on Your name and You don't want to get a bad name! Moses doesn't appeal to God's sense of justice ('it wouldn't be right') but to His sense of honor ('You will be shamed')" p. 128.

Another example comes from Jesus. In this example, it's also important to realize something important about the concept of honor/shame. Basically, there's only so much honor. For someone to gain honor through interpersonal interaction, it means that they gained honor by shaming someone else (again, an oversimplification). Richards and O'Brien say that, "Public questions were contests. The winner was determined by the audience, who represented the community. If you silenced your opponent, you gained honor and they lost some" (page 129). This is why the disciples asked Jesus questions privately instead of publicly, as well as Nicodemus. But when the Pharisees asked questions in the open, at the Temple, it was a challenge, and every time they "lost", they lost honor. It was so enraging that they decided to kill Jesus as a criminal—this public disgrace would get their honor back (page 130).

WOW! How do these concepts impact how we can read the Scriptures? The authors conclude the chapter by recommending Bible readers to pay attention to where stories take place in Scripture (in private or in public). For us, it's a good clue as to what is a true quest for truth or a challenge.

Misreading Scripture with Western Eyes: the Insignificance of Jerusalem

In Chapter 2 of Misreading Scripture with Western Eyes, authors Richards and O'Brien explore the influence of ethnicity in both the Old and New Testaments. They assert that missing the ethnic markers and their importance in the ancient world can lead the modern reader to missing key elements in the text.

In addition to cultural, lingual, physical, and citizenship significance, the regional world played a key role as well. On page 65, they say, "It's easy for us to assume, for example, that Jerusalem was the center of the action in the ancient world. The city was certainly important to the Jews....But Jerusalem was insignificant in Jesus' time."

The importance of Israel was only geographic in Bible times. Situated at the crossroads of Africa, Europe, and the Middle East, it was the best place to transport goods to and from the different continents. "It was important that Roman controlled the land [for tax reasons], but the activities that took place there were rarely of Roman interest. Pilate was more than the main finance officer or tax collector than anything else. 

"The events of Jesus' life, death, and resurrection, so important for Jews and Christians at the time, were marginal events in a nothing town on the edge of an empire with more important matters to consider. If we fail to recognize this, we can fail to recognize just how remarkable the rapid growth of the earth church really was" (page 65).

Jerusalem was not an 'important' city in the eyes of the world. Israel was not an important piece of land. It's easy to read the Bible and see it as the center of the action, with great significance, but this wasn't the case.

How does this regional distinction affect how we read the Bible?

I highly recommend going through the questions at the end of every chapter of this book, as the authors point out key passages and ask the reader to consider the impact of the chapter's them on that story. Are you ready to read the Bible with a new perspective?

Misreading Scripture with Western Eyes: Race and Ethnicity

In Chapter 2 of Misreading Scripture with Western Eyes, the authors focus on the issues of race and ethnicity in the Bible.

There were so many "WHOA" moments for me in this chapter that I'm going to make it two posts, and even then, I won't hit it all. (Basically, every Western Christian needs to read this book).

The title of this chapter is "The Bible in Color", and wow—they did a GREAT job of showing this in just a few pages. I want to read a whole book just on this topic! On page 56, they state the reason for this chapter: "Being oblivious to ethnicities can cause us to miss things in the Bible.... Like the world we inhabit today, the worlds of both the Old and New Testaments were ethnically diverse and richly textured by an assortment of cultures, languages, and customs."

Ethnicity goes beyond skin color and national boundaries... it touches lingual, regional, and cultural significance as well.

It's easy to read the Bible and miss the mentions of ethnicity because we weren't alive then (and don't live there now), and as the authors convinced me, to do that would be to miss SO MUCH. 

Example #1: For instance, the authors give an example how in the time New Testament, anyone who didn't speak Greek were (from a Greek and Roman perspective) considered uneducated barbarians, because the Greeks equivocated speech with reason. "Barbarian" comes from the sound they made to imitate out languages... the equivalent of English speakers today saying, "blah, blah, blah" when imitating non-English speakers today.

So, in Acts 21, when the Romans were looking for Paul, they didn't know who he was—and when they caught him, they assumed he was Egyptian. Why? Because he was undergoing a purification ritual and had shaved his head. To a Roman, all of "those barbarians" looked alike. "The Roman who arrested Paul was surprised he could speak Greek (Acts 21:37). He never imagined Paul, a barbarian, might be a fellow Roman citizen." (pages 57-58)

Example #2: Here is another example they give: Moses married a Cushite woman and his brother and sister were upset. Why? Cushites were from the southern Nile Valley and were dark-skinned Africans. But the difference in skin color and cultural practices were not why Aaron and Miriam were upset. 

The authors point out that the Israelites had just left Egypt after 400 years of slavery. There were a slave race. "The Cushites were not demeaned as a slave race in the ancient world they were respected as highly skilled soldiers. It is more likely that Miriam and Aaron though Moses was being presumptuous by marrying above himself" (pages 59-61). There was a distinctive class system at play here that modern Western readers can miss because we don't understand the dynamics at play—Moses, from a slave race, married a woman from the people who enslaved the Jews. 

Example #3: Here is a final example, another one from Paul's world. On page 66, the authors point out how Paul, in talking to the church in Corinth, placed ethnic markers in the text, for example, "Apollos the Alexandrian Jew" or calling Peter by his Aramaic name, Cephas. The authors say Paul isn't addressing any theological differences between all of these people. Why? "There weren't any. The problem was ethnic division: Aramaic-speaking Jews, Greek-speaking Jews, Romans, and Alexandrians". 

How do these three examples impact how you read the Bible? How can we, as Western readers, be more aware of the influence of ethnicity in the Bible?