Healing of the Self…

John J Parsons

“Wherever you go, there you are…” You can’t escape from yourself; you can’t run away from who you are, and therefore your relationship with yourself is as inescapably eternal as your relationship with God. Indeed how you relate to yourself expresses your relationship with God (Luke 15:17). If you are self-abusive, if your life is a “living hell,” you must first of all face yourself and quit denying the condition of your heart. The LORD delivers through the wound; he does not offer you “Nirvana” to extinguish who you really are… If you have a critical spirit, if you cast eyes of suspicion upon others, then understand this reveals your own self-rejection and leads to the hell of never accepting yourself…

Perhaps you learned to reject yourself through your earliest experiences, or from your family’s secret pain, but regardless you must be delivered from the fear of who you are, and only God in his mercy can heal you from that wound…

Only when you are rightly related to God in the truth are you able to become a healed self; only by God’s power can you come alive from the dead to know the truth of God’s redeeming love.

 

 

Psalm 51:10 Hebrew page (pdf)

Parashat Korach… (podcast)

John J Parsons

Shavuah tov, chaverim. Last week’s Torah portion (Shelach Lekha) told the tragic story about the “sin of the spies” and the divine decree that the generation rescued from Egypt was sentenced to die in the exile of the desert. In this week’s portion (Korach), the hard truth of their condition began to sink in, and the people bemoaned their fate and rebelled further by attempting to overthrow God’s designated leadership and return to Egypt. This rebellion was instigated and organized by Moses’ cousin Korach, who – along with a band of co-conspirators – was swiftly judged and put to death, thereby vindicating the Aaronic priesthood and Moses’ leadership of Israel.

In this Shavuah Tov broadcast, I survey the grand narrative of the Torah and discuss the issue of faith and why it is essential to believe the truth as our duty before God…

 

Korach Podcast:

 

 

The Warning of Korah… (podcast)

John J Parsons

Our Torah portion this week (i.e., Korach) centers on the rebellion of Korah, a man who questioned God’s authority and who arrogantly sought to “intrude” into the office of the priesthood. It is noteworthy that his rebellion is explicitly mentioned only once in the New Testament – in the Book of Jude – as an example of the fate that awaits those false teachers who likewise spurn God’s law. False teachers within the church are likewise dangerous because they deny the truth of Torah and redefine our duties before God. Jude identifies them as spiritual impostors who “work from the inside” to confound or obscure the truth of what salvation means. Such a charlatan may appear to be a genuine believer, but he or she aims to sow confusion and sin among God’s children; they are the proverbial “wolves in sheep’s clothing” (Matt. 7:15).

Jude’s warning is especially important for us in this present hour, because it is foretold that in the time immediately preceding the coming of the Messiah, spiritual deception and unbridled godlessness would greatly increase (2 Tim. 3:1-5). At any rate, test the spirits and seek God’s face always, dear friends. I sincerely hope this audio broadcast encourages you.

 

Warning of Korah Podcast:

Parashat Bamidbar (Podcast)

John J Parsons

Our Torah portion for this week, parashat Bamidbar (בְּמִדְבַּר), begins the Book of Numbers, where the narrative begins precisely where the Book of Exodus left off, with the glory of the LORD hovering over the Mishkan (Tabernacle) as the Israelites were stationed at Sinai. On the first day of the thirteenth month following the Exodus from Egypt – exactly thirty days after the Tabernacle was first consecrated – God commanded Moses to take a census of all Israelite males over 20 years of age who would bear arms. Moses and the heads of each tribe recorded the results, with 603,550 men in all. This number did not include the Levites, however, since they were designated to take care of the Tabernacle and its furnishings during the journeys.

In addition to an overview of the Book of Numbers, this audio discusses the holiday of Shavuot (“Pentecost”) and our journey of faith through the desert of this world…

 

Bamidbar Podcast:

 

Torah and Tradition… (podcast)

John J Parsons

In this audio podcast I discuss the role of tradition in our understanding of the Torah and the Holy Scriptures. Though this is a somewhat complex subject, it is comprehensible if we take the time to carefully think through some of the issues. Among other things I consider the philosophical idea of the “Tao” as described by C.S. Lewis in relation to human conscience, the intuitive idea of the moral law as empirically expressed in various world cultures, and the argument that objective values are implied in any statement of right and wrong. I also consider the role and influence of tradition regarding the revelation of the law of God given at Mount Sinai, the subsequent preservation and transmission of the written words of Scripture, the creation of the biblical canon, and how both Yeshua and the Apostle Paul accepted and ministered in the context of the theological traditions of their day. I hope you might find it helpful…

 

 

­

­
­

 

 

Podcast: Torah and Tradition

Behar-Bechukotai Podcast…

John J Parsons

Shavuah Tov, chaverim! This week we will read the last two portions of the great Book of Leviticus (ספר ויקרא), namely, parashat Behar and parashat Bechukotai (בהר־בחקתי). May God our Heavenly Father help us draw near and take hold… Like a father has compassion for his children, so the LORD is compassionate toward those who revere Him (כְּרַחֵם אָב עַל־בָּנִים רִחַם יְהוָה עַל־יְרֵאָיו, Psalm 103:13). Chazak, chazak, v’nitchazek – “Be strong, be strong, and may we be strengthened!”

In addition to these two Torah portions, I discuss the holidays of Mem B’Omer (ascension of Messiah) and Yom Yerushalayim (Jerusalem Day) and what these mean to followers of Yeshua the Messiah. I hope you will find it helpful.

 

Behar-Buchukotai Podcast:
­

 

For more information, visit https://hebrew4christians.com
­

Parashat Emor (podcast)

John J Parsons

Our Torah portion this week (parashat Emor) lists the eight main holidays revealed in the Holy Scriptures. In the Torah, these “holidays” are called “appointed times” (i.e., mo’edim: מוֹעֲדִים), a word which comes from the Hebrew root meaning witness (עֵד). Other words formed from this root include edah (עֵדָה), a congregation, edut (עֵדוּת), a testimony, and so on. The related verb ya’ad (יָעַד) means to meet, assemble, or even to betroth. The significance of the holy days, then, is for the covenant people of the LORD to bear witness to God’s love and faithfulness.

“Speak to the people of Israel and say to them, ‘These are the appointed times of the LORD (מוֹעֲדֵי יְהוָה) that you shall proclaim as holy convocations (מִקְרָאֵי קדֶשׁ); they are My appointed times'” (Lev. 23:2).

­

 

­­
­

­
Note that these hallowed times – the very first of which is the weekly Sabbath – are “of the LORD,” meaning they should be regarded as appointments given by God Himself to help draw us closer to Him, to reveal prophetic truth, and to remind ourselves of His great plan for our lives. God did not give us the Torah in vain, friends, neither does He speak out of two sides of his his mouth… Yeshua was the Voice of the LORD speaking the words of Torah to Israel at Sinai, and therefore every “jot and tittle” (kotzo shel yod: קוֹצוֹ שֶׁל יוֹד) is indeed relevant to our lives as his followers (Matt. 5:18-19).

 

Emor Podcast:

 

Acharei Mot Podcast…

John J Parsons

For the Torah portion Acharei Mot I will discuss Yom Kippur and its themes, particularly in reference to the atonement given in the Messiah Yeshua, as well as parashat Ha’azinu, the Torah portion we always read between Rosh Hashanah and Yom Kippur.  This audio is also applicable for those studying the Jewish High Holidays.

­

Audio Podcast:

 

Parashat Kedoshim Podcast…

John J Parsons

Our Torah reading for this week, parashat Kedoshim, begins with the call for us to be “holy” or “set apart” on account of our relationship with LORD God: “Be ye holy, for I the LORD your God am holy” (Lev. 19:2). Holiness is perhaps best understood as a sense of the awe and sacredness inherent in the apprehension of Reality and Grace. The portion then goes on to define the expression of holiness in our relationship God and with others.

For example, though it is inevitable (and psychologically necessary) that we make judgments about other people, the Torah states, be’tzedek tishpot amitekha, “in righteousness shall you judge your neighbor” (see also John 7:24), which implies that we must use the “good eye” (ayin tovah) when we think of other people. Indeed, the focal point and the very heart of what practical holiness represents is stated as ve’ahavta le’re’akha kamokha – “You shall love your neighbor as yourself.” Note that the direct object of the verb (ahav – to love) is your neighbor.

But who, exactly, is my neighbor? Some have claimed that the word rea (neighbor) refers only to one’s fellow Jew – not to others at large in the world. However this is obviously false, since the “stranger” (ger) is explicitly identified to be an object of our love (Lev 19:34). And note that Yeshua the Messiah answered this question by turning it around. Instead of attempting to find someone worthy of neighborly love, I am asked to be a worthy and loving neighbor myself (Luke 10:29-37).

 

­

­
­

Kedoshim Podcast:

 

­

The Yoke of Messiah…

John J Parsons

­
What is the goal of our relationship with God? What is the point? Is it some form of escapism from the suffering we all experience, as Karl Marx cynically wrote, the “opiate” of the masses (”hopium”) intended to insulate us from the truth of our mortal and ultimately hopeless condition? Or is it rather the most radical and fundamental need of the human heart, the very reason for our existence, and the ultimate truth for which we are willing to give up our lives and die?

Yeshua taught that the purpose of a relationship with God was to discover divine life by knowing the truth of God revealed in him. He said to his disciples: “This is eternal life (חַיֵּי עוֹלָם) that they may know you the only true God, and Yeshua the Messiah whom you have sent” (John 17:3).  Knowing God in this way means understanding his heart and character, and learning to become “mature” (i.e., τέλειον, “complete, whole, finished”) through your union with the Messiah (Col. 1:28; Eph. 4:13). Practically speaking we “put on” a new spiritual nature (our “new self”) which is created after the likeness of God (כִּדְמוּת אֱלהִים) in true righteousness and holiness (Eph. 4:24).  We know and believe who we are as God’s beloved children (Rom. 8:29). This is a matter of faith, indeed, but it is also a matter of the will. We must line up our attitudes and emotions in light of the truth of reality…

Immature emotions are out of alignment with what is real, evidencing disordered affections based on illusions. “Putting away childish things” (1 Cor. 13:11) means surrendering or letting die (καταργέω) self-centered emotions and desires, letting go of self-pity or bitterness, and refusing to blame others. Spiritual maturity implies humility, denying yourself, a word that means to stop thinking about yourself (from α-, “not,” +ῥέω, “to speak”), and living the truth by sharing God’s redemptive vision and mission for others. We must be careful, however, not to drift away, since it is possible to “forget” the truth that once guided our way; and it is possible to become dull of hearing, shortsighted, and to stop growing in relationship with God (Heb. 2:1). Spiritual truth is not merely intellectual but existential: we must earnestly pursue (διώκω) our heavenly calling (Phil 3:14) and this requires the daily and ongoing decision to live before the LORD our God (Psalm 16:8).  The invitation to “choose this day whom you will serve” (Josh. 24:15) implies that is your choice – and your responsibility – to draw near to God (James 4:8).  We can do this by studying and memorizing Scripture, meditating, praying, and sharing our hope with others.  Above all we must ask God for the gift of the Holy Spirit to “bear us up into maturity” (i.e., ἐπὶ τὴν τελειότητα φερώμεθα, Heb 6:1) so that we may learn from our Master who calls us to be joined to his yoke and learn from him (Matt. 11:29).

 

Hebrew Lesson:

 

­
­­
Note:  A “yoke” is a wooden crosspiece fastened over the necks of two animals that joins them together. Yokes are typically used to train one animal in the work of plowing or pulling a cart or as a way to team animals together for more efficient work. When Yeshua says “take my yoke (i.e., עוֹל / ζυγός) upon you and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls” (Matt. 11:29), the metaphor implies that you will be joined or connected together with him to help cultivate the kingdom of God. Yeshua’s yoke, however, is not like the yoke of various forms of “religion” that lead to slavery, but the source of a fruitful life that produces love, joy, and peace….
­
­