Saturday, May 30, 2009
in Today's News 05.30.09
Thursday, May 28, 2009
What Did Jesus Say about the Rabbis' Predecessors? Part Four: The Tyranny of the Pharisees
[Previous parts of this topic may be found:
Part One: Why Did Jesus Appear
Part Two: The Sermon on the Mount
Part Three: Matthew 23]
As the Israelite society developed over the centuries before Christ's appearance, the influence of heretical Phariseic concepts became more and more prevalent. By Christ’s time the Pharisees were firmly in control exercising a tyrannical restraint based on enforcement of the Pharisees' laws and rules. Their system was rigid and allowed no exceptions. Compassion and mercy were not active ingredients. The Pharisees and scribes kept a constant watch for deviations from the traditions. They punished offenders mercilessly. The joy of living God’s creation and living in His company were absent.
A law-bound society led by a legalistic and oppressive 'priesthood' was certainly not what God intended.
Phariseic or Talmud-influenced societal organization follows a pattern of egregious oppression where a privileged elite terrorizes the majority. Two examples exist in the modern world: the Soviet Union and the Israeli rule of the Palestinians. In the first case the Russian Revolution and the subsequent developments were led primarily (and way out of proportion to their percent of the population) by individuals who had matured and been educated in the Pharisee's Talmudic world outlook, just as Karl Marx had been. In Palestine, the Talmud-based Israeli government directly controls the Palestinian population. In both cases, as in Jesus' time, the subjects were under a strict and severe rule that knew no compassion. Those who did not toe the line were quickly punished and ostracized. Even the show trials in the Soviet Union and the frame-up style trials in Palestine were foreshadowed in Jesus' trial where procedures based on objective evidence, justice and rights of the accused were non-existent.
Jesus incarnated into the Israelites' society with a mission to offer himself in sacrifice for the forgiveness of sin. He had two goals to accomplish: to terminate the Phariseic claim to be representing God, and to set in motion the new Church that could being humanity to God. To accomplish these aims He had to:
- Expose the Pharisees' hypocrisy,
- Bring authentic teaching to the Israelites and others,
- Gather a cadre who would be the leadership of His church,
- Teach and train this cadre in God’s ways,
- Set an example of what a man of God is like,
- Ensure that the concept of a priesthood to humanity is understood,
- Show concretely how compassion, mercy, and love are inseparable from being Godly, and
- Demonstrate one hundred per cent fidelity to doing God’s will without exception, if necessary unto death.
Thus Jesus meant to accomplish a revolution in the context of and against the Pharisee's dictatorial society described here. This attitude was expressed when He said, "Do not think that I have come to bring peace on earth: I have not come to bring peace, but a sword." (Matthew 10:34)
He was both audacious and cautious. He taught with authority bringing the full message of God to His hearers, which caused a direct conflict with the Pharisees. At the same time, He was cautious, never giving the Pharisees gratuitous ammunition. He was reluctant to perform miracles because it would have given the Pharisees an opportunity to accuse Him of being possessed by Beezebub. He did not reveal that He was the Son of God until the end of His ministry because He knew the Pharisees would have considered His claim as blasphemy and would have sought to kill Him. He spoke in parables so that He could make His case against the Pharisees without confronting them directly prematurely. When He cured people, He asked them to tell no one, to go to the priests and to make the appropriate offering, again to prevent the Pharisees from making accusations and seeking to kill Him. When the Pharisees became too threatening, Jesus withdrew into remote areas.
Everything Jesus did and said was conditioned by the tyrannical Phariseic society and by the threatening presence of the Phariseic enforcers.
Jesus chose His battles with the Pharisees carefully for maximum effectiveness when He could protect Himself and His devotees. A consideration was always how to handle a situation without provoking the Pharisees prematurely.
Such was the situation that the Son of God found Himself in – an extremely hostile environment where everything that was done and said had to be carefully regarded. It was all necessary in order to stay alive long enough to found His Church. Jesus showed His ever-present awareness of His situation when in Mathew 10:26 He said to his disciples, “Behold I send you out as sheep in the midst of wolves; so be wise as serpents and innocent as doves.”
[Part five will discuss Jesus' parables.]
Wednesday, May 27, 2009
In Today's News 05.27.09
In France: Growing Recognition of Shoah Religion
Saturday, May 23, 2009
in Today's News 05.23.09
Michael Hoffman on the "Synagogue Bomb Plot"
Thursday, May 21, 2009
in Today's News 05.21.09
Wednesday, May 20, 2009
in Today's News 05.20.09
Tuesday, May 19, 2009
in Today's News 05.19.09
Monday, May 18, 2009
in Today's News 05.18.09
Sunday, May 17, 2009
What Did Jesus Say about the Rabbis' Predecessors? Part Three: Matthew 23
[The first two parts of this series discussed Why Jesus Appeared and the Sermon on the Mount. They may be read here and here. This third part discusses Matthew 23.]
Jesus’ appreciation of the Pharisees as given in the Sermon on the Mount is confirmed in Matthew 23. Matthew quotes Jesus as delivering a list of “woes to” directed at the Pharisees. Woe, the equivalent of a curse, means a condition of deep suffering. To wish woe on someone is extremely serious, especially in Jesus' time. This delineation of woes gives a still more precise understanding of the gravity of Jesus’ rejection of the Pharisees' ideas and leadership.
Jesus' discourse was given some time after the Sermon on the Mount. Pharisees were undoubtedly present. One can imagine their reaction as Jesus speaks to them point blank. First He gave some advice to the Israelites about the Pharisees’ hypocrisy.
“The scribes and Pharisees sit on Moses’s seat; so practice and observe whatever they tell you, but not what they do; for they preach, but do not practice. They bind heavy burdens, hard to bear, and lay them on men’s shoulders; but they themselves will not move them with their finger. They do all their deeds to be seen by men…” (Matthew 23: 1-5)
Then He addressed the Pharisees directly …
“But woe to you, scribes and Pharisees, hypocrites, because you shut the kingdom of heaven against men; for you neither enter yourselves, nor allow those who would enter to go in.” (Matthew 23:13-14)
“Woe to you, scribes and Pharisees, hypocrites, for you traverse sea and land to make a single proselyte, and when he becomes a proselyte, you make him twice as much a child of hell as yourselves.” (Matthew 23:15)
“Woe to you, blind guides, who say, ‘If any one swears by the temple, it is nothing; but if any one swears by the gold of the temple, he is bound by his oath.’ You blind fools! For which is greater, the gold or the temple that has made the gold sacred?” (Matthew 23:16-17)
“Woe to you, scribes and Pharisees, hypocrites, for you tithe mint and dill and cumin, and have neglected the weightier matters of the law, justice and mercy and faith…You blind guides, straining out a gnat and swallowing a camel.” (Matthew 23:23-24)
“Woe to you, scribes and Pharisees, hypocrites! for you cleanse the outside of the cup and of the plate, but inside they are full of extortion and rapacity.” (Matthew 23:25)
“Woe to you, scribes and Pharisees, hypocrites! for you are like whitewashed tombs, which outwardly appear beautiful, but within they are full of dead men’s bones and all uncleanness. So you also outwardly appear righteous to men, but within you are full of hypocrisy and iniquity.” (Matthew 23: 27-28)
“Woe to you, scribes and Pharisees, hypocrites!...you witness against yourselves that you are sons of those who murdered the prophets.” (Matthew 23:29-31)
“You serpents, you brood of vipers, how are you to escape being sentenced to hell?” (Matthew 23:33)
“O Jerusalem, Jerusalem, killing the prophets and stoning those who are sent to you!...Behold your house is forsaken and desolate.” (Matthew 23:37-38)
Jesus did not mince words. To review: He said of the Pharisees that they prevented people from going to heaven (!), that they turned recruits into children of hell (!), that they valued wealth over sincerity (!), that they neglected law, justice, mercy, and faith (!), that they were full of extortion and rapacity (!), that they were full of uncleanness, hypocrisy, and iniquity (!), and that they murdered the prophets (!). Finally He called them serpents, a brood of vipers.
It is important to remember that this is the Son of God who is speaking. He has characterized the leaders of those chosen to be priests to the world. For Jesus to declare such extreme curses, can only mean that God no longer has a use for this leadership. Jesus' exhortation constitutes an utter repudiation of the Pharisees, of their laws, actions, and behavior. Obviously He does not consider them qualified to be His priests.
The Pharisee's forsaken and desolate attitude toward their God-given mission became codified in the Talmud that was developed after Jesus' earthly lifetime. Indeed the basics of the Talmud already existed in the plethora of man-made Pharisee rules and 'laws', and Pharisees' interpretation of them.
Because Jesus’ message is love and compassion, it can be tempting to try to make excuses for the Pharisees, and to see them somewhat sympathetically as light-weights and of no consequence. Jesus did not look upon them in this manner at anytime during His ministry.
Jesus intransigence stems from His utter disappointment in these 'leaders' of God's chosen people. God gave them a commission that they altogether transformed into its very opposite and thereby denied. Thus when Jesus called them serpents, the reader should be fully cognizant of what Jesus means by serpents and by what they represent. His point of reference is the garden of eden and He meant that the Pharisees were of the devil. His judgement is final and complete.
[Part four of this series will discuss the tyranny of the Pharisees.]
in Today's News 05.17.09
Saturday, May 16, 2009
in Today's News 05.16.09
Friday, May 15, 2009
Michael Hoffman on the Pope in Israel
in Today's News 05.15.09
Thursday, May 14, 2009
in Today's News 05.14.09
Wednesday, May 13, 2009
In Today's News 05.13.09
Tuesday, May 12, 2009
Religious Dialogue
In Today's News 05.12.09
Monday, May 11, 2009
What Did Jesus Say about the Rabbis' Predecessors? Part Two: The Sermon on the Mount
[The first part of this series dealt with the question of why Jesus appeared when He did and where He did. It may be viewed here. This second part discusses Jesus' Sermon on the Mount. (Matthew 5:3-7:29)]
In the Sermon on the Mount Jesus presented a clear and succinct picture of the character of a God-fearing person. The description has been a guide to Christians ever since, but what is not often considered by commentators is what He said by implication about the Pharisees, who undoubtedly were present and listening to him. The commentary in this chapter emphasizes what Jesus said in the Sermon about the Pharisees and the mission of the Israelites.
The contrast in the sermon between Jesus’ picture of sanctity and the Pharisees’ beliefs was palpable and direct. Jesus seemed to make his points in just such a way as to heighten the contrast. One can imagine the Pharisees becoming more and more uncomfortable, even outraged, as the sermon progressed.
“Blessed are the poor in spirit”. Jesus was looking at two groups of people --those who would be priests to the world and those who are proselytized. In both cases a quality that is needed is the desire for spiritual growth, a drive for union with God. To be poor in spirit is to be His follower and to be a lover of God. He made this point to the multitude to show them how they ought to act toward others if they are to be priests to the world. Those present undoubtedly knew exactly who did not have this quality -- those who knew they were very rich in spirit and always made sure everyone saw their fine spiritual state; those who were full of themselves, full of pride in their spiritual achievements, and full of self-importance – in other words, the Pharisees.
“Blessed are those who mourn”. Those who aspire to lead the world to God ought to be like Him especially in the qualities of compassion and acting from the heart. A test of these qualities is death itself because genuine mourners for the dead do have emotions and compassion for the departed, just as Jesus did at Lazarus’ tomb. Jesus here makes a pointed, implied criticism of the Pharisees who were so ritualistic in matters of death that they had no room for acting from the heart.
“Blessed are the meek”. When one contemplates the incomprehensible – that is, who God must be – the experience engenders a basic humility. One stands meekly in awe of the Almighty and His Son. Those who hunger for God will of necessity have this meekness. Jesus made the point to show that the Israelites must have this character if they expect to be God’s people and his priests. Indirectly, Jesus condemned the prideful, arrogant, and aggressive Pharisees who by mocking meekness display their disregard for God. No one could miss the point.
“Blessed are those who hunger and thirst for righteousness”. A qualitative difference exists between righteousness and self-righteousness. No hunger or thirst is involved in the later which was a Pharisee speciality. The Pharisees were smug and self-satisfied in their knowledge of the law and substituted their own self-importance for righteousness. In contrast Jesus pointed to God’s admiration for those who humbly seek Him out and who love God with all their heart and soul. Jesus was entirely contemptuous of those whose love of God was confined to ritual.
“Blessed are the merciful”. The Pharisees structured society around fulfillment of the law. The Pharisees’ judgment of people was an evaluation of whether one had fulfilled the law, most of which were man-made and worthy of Jesus’ condemnation. Mercy and compassion had little to do with this system. You either observed the law or not. Jesus is denounced this way of life. He wanted his followers, the priests to all mankind, to be merciful from the heart to others . At another time he said to the Pharisees, “Learn what this means, ‘I desire mercy, not sacrifice’”. (Matthew 10:13).
“Blessed are the pure in heart”. When Jesus first encountered the apostle Nathaniel, He said (John 1:47), “Behold, an Israelite indeed, in whom is no guile.” Jesus seemed to state this as a surprise, as if to say, ‘what a unique thing, a Israelite without guile.’ Such is the legacy of the Pharisees’ mis-education of their followers. The Pharisees' exclusiveness and attitude of superiority had led them to become manipulative with an ‘agenda’ toward others, often with the aim of maintaining a separation from the 'unclean'. Jesus made the point in this beatitude that spiritual leaders must be pure of heart, utterly without guile, if they want to fulfill God’s wishes.
“Blessed are the peacemakers”. When resurrected Jesus appeared after the crucifixion he stated at one point, “Peace be with you.” (Luke 24:33) God created man to be peaceful and peaceable. Jesus desires humanity to make its way back to this state. He expects His human leaders to be men of peace because they cannot lead others to peace by being otherwise. The implication is that the Pharisees lacked a peaceful nature. They engendered into the populace the constant anxiety of figuring out if one had fulfilled the law. The Pharisees were hardly peaceful with their practice of running around telling people that they lacked holiness if they failed to uphold some rule that the Pharisees had made up.
“Blessed are those who are persecuted for righteousness’ sake…,”and “blessed are you when men revile you and persecute you and utter all kinds of evil against you falsely on my [Jesus’] account”. Jesus, of course, knew what was to transpire at the hands of the Pharisees and those they influenced – his own crucifixion and the persecution of His followers. He taught that a believer in God must be prepared to face such persecution to bring about God’s kingdom. In blessing those who are prosecuted He was preparing them for their purpose and also warning the Pharisees that their intent to kill and disrupt his followers was known, and thereby exposed.
Fulfillment of the Law
Continuing his exhortation, Jesus goes on to explain, “Think not that I have come to abolish the law and the prophets; I have come not to abolish them but to fulfill them.” (Matthew 5:17) This statement was an answer to the Pharisees’ criticism that Jesus did not obey the laws, that He wanted to do away with them. Jesus made clear that He not only is for the laws, He is for what is behind them: compassion and action motivated from the heart, in a word, righteousness. He made sure the fundamental nature of this point was understood by saying to the multitude, “For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.” (Matthew 5:20)
Jesus elaborated by illustrating how the law is fulfilled from the heart. He recited the commandment thou shall not kill, but explained that what is in the heart is what calls for judgment. He pointed to anger in the heart as an example. Similarly He noted that prohibition of adultery is in the law, but He cautioned that lust in the heart is evil. He made contrasts in other examples between what it means to formally observe the Pharisee traditions and to observe them from the heart. His examples include the formality of divorce and the reality of separating what God had united, swearing falsely and speaking honestly, and the Pharisee penchant for revenge and the love that is in one's heart, including love of one's enemy.
Jesus then turned to an outright attack on the Pharisees, repeatedly calling them hypocrites. He said that their piety, praying, and fasting were for others to notice. He accused them of collecting treasures, warning them that they cannot serve both God and mammon. He said that they are full of darkness and therefore anxious about life, food, drink and clothes. Jesus reminded them that one should rely only on God. “But first seek his kingdom and his righteousness, and all these things shall be yours.” (Matthew 6:33)
He went on to denounce the Pharisees for presuming to judge others when they have so many faults of their own, citing the well-known analogy of having a log in their eye when they try to take a splinter out of someone else’s. Instead of judging others He called on the Pharisees to observe the golden rule.
He finished his oration by telling his listeners to “Beware of false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves.” (Matthew 7:15) Can there be any doubt what group He meant by 'false prophets'? To call them 'ravenous wolves' was the talk of all-out war. He told his followers to enter the kingdom of heaven by the narrow gate, implying that Pharisees’ lack of a genuine piety will not bring them to heaven.
In summary: Jesus' sermon on the mount illustrated that Jesus had drawn a line for all eternity between the kingdom of God and the Pharisees' outlook on life. The sermon backed up His whole orientation to expose the Pharisees' evilness and hypocrisy to the masses of the Israelites, to demonstrate by words and example how God’s people should conduct their lives. He underlined repeatedly that no similarity existed between the Pharisees' teaching and what God wants. He said the Pharisees are pompous, prideful, anxious for recognition, hypocritical, ritualistic, evil-doers, lustful, full of darkness, ravenous and covetous of wealth. His condemnation could not have been more thorough.
[The next part of this series will examine what Jesus says about the Pharisees in Matthew 23.]