The Bible is full of stories about migration. Whether Abraham’s journey to Canaan, the children of Israel going to Egypt, or the Exodus there from, the Bible is replete with such stories. In fact, there are so many I am not going to attempt any kind of summary at this time. What I am going to do however is cherry pick one story… BUT! I am telling you in advance that I am going to cherry pick one story, unlike most of the other articles I am seeing about “What the Bible Says About Immigration” that cherry pick one story and then claim how “clear” the Bible is on the subject.

One very famous story that involves migrants is the story of Ruth. It begins with a Hebrew family migrating to Moab due to a famine in Judea. After living there for apparently a rather short time, the father dies, and in due order, the two sons of the family marry Moabite women. After about ten years, the two sons also die, leaving the women alone. Soon, word arrives that the famine in Judea has ended and the mother, Naomi, determines to return home. Although all three women start the journey, Naomi rather quickly adjures her two daughters-in-law to return to their parent’s homes as she has nothing to offer them. One heeds her counsel and returns home, while the other, Ruth, insists upon going with her.

The rest of the story is a striking tale of redemption. Ruth meets and marries a great man who provides for both her and her mother-in-law, and the two (Ruth and Boaz) are early ancestors of both King David and eventually the Messiah, Jesus of Nazareth.

During the story (and how Ruth meets Boaz) Ruth receives a kind of “welfare” stipulated in the Law of Moses for the poor, widows, orphans, and “foreigners.” It should be noted that Ruth had to work for it, and there were no government programs where one could receive benefits and not work. But a key point in the entire story is this… Ruth was so thankful for the kindness and generosity showed to her that she made the following declaration…

“Your people shall be my people, and your God, my God.” [Ruth 1:16 NAS]

The point being this. Yes, the Bible urges us to be kind to immigrants, but it also urges immigrants to adapt to the culture of their host country and be thankful they were allowed to come and become productive members of society.

Yes, I am cherry picking one Bible story that involves immigration, and there is much more that can be said about this and other similar stories, but this one very famous story stands against the all too common and permissive interpretation that we are supposed to allow everyone in who wants to come without limits or conditions. If we consider ourselves to be a “Christian” nation, should we welcome immigrants? The Bible seems pretty clear that we must. But it is also equally clear that to require them to do so in compliance with our laws, values, and customs is equally appropriate.

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Caveats and Provisos

I have several friends who often reach out to me as a kind of “Bible Answer Man.” I enjoy answering their questions whenever possible. Something that happens rather frequently however, is that I’m not always so sure my friends realize that they are not necessarily asking simple questions, and therefore texting or messaging an answer isn’t really practical. This happened earlier today, when one such friend messaged me that he had finished reading a significant portion of the Old Testament and was struck by how violent and ungodly the history of the Jews was at times. The following is my reply—a highly condensed summary of Old Testament history and at least one lesson we can take away. I hope you enjoy it.

 

What Not to Do

One of the keys to understanding the Old Testament in general, and the Old Covenant in particular, is that it is often more an example of “What Not to Do,” rather than “What to Do.”

From the beginning (Garden of Eden), God instructed humanity that they were free to do what they wanted (free to eat of any tree in the garden; Gen. 2:16), as long they understood that He alone determines what is good and what is evil (prohibited to eat of the tree of the knowledge of good and evil; Gen. 2:17), and that the consequences of humanity setting its own standard for good and evil would result in calamity (surely die; Gen. 2:17).

Large portions of the Old Testament are stories that are examples of this paradigm working itself out in the material realm—humanity trying to direct and control their lives independent from God—and the result is exactly what is to be expected—confusion, frustration, and all manner of problems.

The Hebrews, despite being God’s “chosen people” were no exception.

God sent them a deliverer to free them from slavery in Egypt, and yet once free they complained to go back (Numbers 11). This lack of faith in God’s way of doing things caused them to wander in the wilderness for 40 years.

Once the 40 years were over and a new generation came of age that had the faith to face the challenges of the Promised Land, the Hebrews crossed the Jordan River to enter the Land.

Under Joshua’s leadership the nation generally prospered, but also saw its fair share of problems (for doing things their own way), like the defeat at Ai (Joshua 7).

Next, the Hebrews entered the period of the Judges. A particular phrase that is found twice in the book of Judges characterizes this period—“Every man did what was right in his own eyes.” (Judges 17:6, 21:25). Independence from God–not a good idea.

The end of the Judges came because the Hebrews demanded a king (1 Sam. 8). A king was not God’s intention at this time, and the prophet Samuel, speaking to the people on God’s behalf, warned them what would happen if they had a king (1 Sam. 8:10–22).

The first king, Saul, was a mixed bag. He wasn’t necessarily a good king, but he was good at “being king.” He was a strong leader, and the nation of Israel generally prospered under his leadership. But in keeping with our theme, he sought to do things his own way, relied on his own abilities, and eventually paid the ultimate price for it.

The second king was David, who is the Hebrew king by which all others are judged. He was a valiant warrior, a strong leader, and quite the musician. And yet despite his glowing reputation, he was acutely human and committed grievous sins including adultery and murder. The key distinction about David, and the precise reason why he was a great king, was because his heart always (re)turned to God.

The third king was David’s son Solomon. Solomon was a strong leader, but again had equally strong human weaknesses. He had 700 wives and concubines (the Old Testament equivalent of a porn addiction), many of whom were foreign. His foreign wives brought along their foreign gods, which would prove to be Solomon’s demise. Despite building the renowned Jewish Temple and having extraordinary wisdom, Solomon was undone by his human weaknesses.

Under all three kings, the Hebrew nation was united. This unity was not artificial, it was genuine, but it also relied heavily upon the strength and leadership of the Hebrew kings, and Saul, David, and Solomon were all strong, capable, if not always exemplary, leaders.

By the end of Solomon’s reign, the Hebrew nation had defeated their enemies, built the Temple, developed a flourishing economy, become the center of the civilized world, and achieved peace and unity. Israel had reached the pinnacle of its strength and influence. The problem with reaching the top however is that the only way to go is down.

When Solomon died, his son Rehoboam assumed the throne. He was young, inexperienced, arrogant, and worst of all, prone to following bad advice.

Rehoboam’s nemesis was a young leader named Jeroboam ben Nebat. According to the Talmud, he was “an extraordinarily gifted, superior person with an abundance of charisma, as well as a great organizer and, above all, a magnificent scholar.”[1]

Had Rehoboam genuinely sought the best interests of the people, the people, and even Jeroboam himself, would have likely united behind him. But in one of the most colossal blunders of all time, Rehoboam ignored the sound advice of older wiser men, and listened only to the advice of younger less experienced men who told him to deal harshly with the people. Realizing that Rehoboam was not listening to them or even his own father’s advisors, ten of twelve tribes declared their independence and made Jeroboam their king. Only the tribes of Judah and Benjamin remained loyal to the House of David. Jeroboam ruled over the ten tribes of the “Northern Kingdom” called Israel, while Rehoboam ruled over the two tribes of the “Southern Kingdom” called Judah. Both men claimed to be God’s chosen king.

Judah’s capital remained Jerusalem, while Israel established their capital at Samaria. This fact is critical because the Torah commands all able-bodied males to engage in three pilgrimage festivals each year. Jeroboam knew and therefore feared allowing citizens of the Northern Kingdom (Israel) to travel to Jerusalem for the feasts. He knew that if he allowed it, the hearts of the people would “turn back” to Rehoboam. Consequently, he made the fateful decision to forbid his citizens from travelling to Jerusalem, and as an alternative established idolatrous worship practices in the Northern Kingdom. All subsequent monarchs of the Northern Kingdom of Israel followed Jeroboam’s lead.

In the Southern Kingdom, however, good and bad kings were cyclical. Every other generation or so a good king would step forward and strengthen the faith of the people. This never happened among the kings of the Northern Kingdom. They followed the mold of Jeroboam for the next 200 years.

In 721 B.C., the Assyrians invaded the Northern Kingdom (Israel), razed Samaria, and deported their leading citizens.

In 605 B.C., the Babylonians invaded the Southern Kingdom (Judah) and after three separate sieges, eventually destroyed the Temple and the city of Jerusalem in 586 B.C., and carried the bulk of the population into captivity.

Both the Assyrian and Babylonian captivities were the result of the Hebrews turning way from God and doing things “their way.”

God’s intention, as expressed in the Everlasting Covenant cut by the members of the Godhead before the foundation of the world, has always been to be a loving Father to His children—approachable, kind, compassionate, and most of all—intimate—directly and easily accessible to each individual child of God. It is humanity that has made things difficult by defaulting to the (wrong) idea that God is distant, separate, unapproachable, and judgmental. Humanity exacerbated this problem by always inserting “something” between themselves and God, whether a person (priest/mediator) or a system (code/religion), or both—when God’s intention has always been relationship—unmediated, dynamic, and organic.

The violence, unrest, idolatry, and all manner of chaos that is rife throughout the Old Testament can be traced to a single source—humanity attempting to go its own way independent from God. The result has been that we have always attempted to create God in our image—always wanting him to do things the way we want them done. Classic “What Not to Do.”

Jesus Christ came to set that right.

 

Footnotes:

[1] Babylonian Talmud, Sanhedrin 102a.

I’ve been seeing a significant number of online articles and Facebook memes this year, desperately attempting to defend Christmas by claiming that the popular theories about early Christians deliberately attempted to co-opt Roman and pagan winter solstice festivals have been debunked. I know I will get called a Scrooge for this, but this is both tragic and ironic, first because it is a logical non sequitur, and secondly because it entirely misses the point.

If you want to celebrate Christmas, by all means, knock yourself out. Christmas is a wonderful holiday that millions of people look forward to and celebrate every year—and they enjoy it—so please have at it.

But please stop trying to defend Christmas as anything other than what it is—a TRADITION.

First, the notion that Jesus Christ was born on December 25th is biblically indefensible. There is absolutely no biblical evidence whatsoever that Jesus was born on December 25th.

Second, the notion that as Christians, we should celebrate the birth of Christ is likewise biblically indefensible. There isn’t even a suggestion, let alone a commandment or mandate the Christ’s birthday, whether we know the date or not, is supposed to be celebrated. There is absolutely no biblical evidence whatsoever that Jesus’ disciples and their immediate successors celebrated his birthday.

Third, if you belong to one of the various flavors of Christianity that requires you to “observe” Christmas in an obligatory sense, you truly do not understand the New Covenant.

“Had it been the will of Christ that the anniversary of his nativity should have been celebrated, he would have at least let us have known the day.” [Ezra Stiles, 7th President of Yale College, writing in 1776.]

All of the holiday traditions associated with the birth of Christ developed much later and over time completely separate from any biblical support (since there simply isn’t any).

As a matter of fact, it is much easier to develop a sound biblical case against celebrating Christmas, than it is to develop one in support. The scriptures of the New Testament clearly teach that God has a very low opinion of the “traditions of men,” and Christians are clearly instructed not to esteem one day above another, regardless of the rationalization. All the collective handwringing about “keeping Christ in Christmas” misses the point that Christ is not “in” Christmas anymore than he is in any other day of the year.

But where Christ truly is, should you choose to accept Him, is in you—and you are in Christ. And the ramifications of this truth are beyond stunning. And therein lies the danger of traditions—they distract, deflect, and de-emphasize the biblical truths that would turn everyday into Christmas if we would only spend as much time and effort making them a reality as we do our traditions. If you’re not as excited about say, August 16th or October 18th as you are about December 25th because Christ is in you, then maybe it is high time you put your traditions on the shelf and allowed Jesus to reveal himself in you (Gal. 1:16)—an experience that so overwhelmed Paul the apostle that he immediately separated himself from all distractions so that he could fully embrace this Truth.

I’m sure some reading this will think that I am “anti-Christmas” and I assure that I am not. I have enjoyed many Christmases and experienced more than a few disappointing ones as is likely the case with many of us. Christmas can be a wonderful holiday tradition that encourages us to be with ones we love, and oftentimes reach out to others for whom Christmas may not be so merry. And those are good things—and I never oppose good things. Plus, Vince Guaraldi’s, “A Charlie Brown Christmas” is the some of the best Christmas music—ever.

So I do sincerely wish you one and all a merry and blessed Christmas. May you enjoy time spent with loved ones, eggnog, eating too much, and presents under the tree. But I also encourage you to go deeper—deeper than traditions about Christ to straightway into the truth that is in Christ.

When researching the accurate birthdate of Jesus Christ, one runs squarely into an ironic paradox. The notion that Jesus was born of December 25th has been commonly held for so long that is often assumed to be correct without question. And yet, even among those who are aware that Jesus was not born of December 25th the cultural overtones have been so prevalent that we tend to default to a December 25-based paradigm without realizing it. One of the most common ways this paradigm manifests itself is that we tend to assume that Christmas themed “resources” (I use this term loosely), such as Christmas carols and Christmas pageants are factually correct when they rarely are. 

The cattle are lowing

The poor Baby wakes

But little Lord Jesus

No crying He makes

[Away in a Manger—Author unknown.]

Away in a Manager is almost always the first Christmas carol taught to children. The first two verses were originally published without music in a periodical called The Myrtle, in May 1884, in Boston. The article credited authorship of the carol to the Reformer Martin Luther, but this was factually untrue—the author of the lyrics remains unknown. Additional lyrics were added over time, and over 40 different melodies accompany the lyrics.

Although artistic license is allowed, take note that no cattle, sheep or other animals are specifically mentioned in scripture. In addition, great controversy arose concerning the line “no crying he makes”—the heretical implication being that if Jesus did not cry, he was not fully human, and therefore the orthodox doctrine of the Incarnation is false.

Additionally, most Christmas pageants prominently feature an “Innkeeper” as part of the production. Please read carefully.

And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn. [Luke 2:7 KJV]

Take note that although one usually plays a prominent role in most Christmas pageants, there is no innkeeper mentioned in scripture—only the English word inn (in the KJV). In addition, Luke doesn’t use the common word for a traveler’s inn (pandocheion; Strong’s #3829) that he uses other places. Instead, he uses a word that means guest room (kataluma; Strong’s #2646). It’s the same word that he used to describe the place where Jesus took the last supper. It’s ironic that the King James misses it in Luke 2:7, and then nails in Luke 22:11.

Strong’s #2646, kataluma; guest chamber.

And she brought forth her son—the first-born, and wrapped him up, and laid him down in the manger, because there was not for them a place in the guest-chamber. [Luke 2:7 YLT]

When Jesus was preparing for the last Passover, he instructed his disciples to find an appropriate guest chamber where they could have the meal. This was the kind of room a homeowner could loan or rent to family or friends. There is a certain intimacy connected to this type of guest chamber.

And ye shall say unto the goodman of the house, The Master saith unto thee, where is the guest chamber, where I shall eat the Passover with my disciples? [Luke 22:11 KJV]

This (kataluma) is not the word that would be used to describe a traveler’s inn (hotel/motel), which would be pandocheion, Strong’s #3829—used in the story of the Good Samaritan.

And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn (pandocheion, Strong’s #3829), and took care of him. [Luke 10:34 KJV]

Since Joseph and Mary were traveling to his/their ancestral home, it is likely they expected to stay with relatives. Lacking modern technology however, they could not phone ahead and let people know they were coming. If it was indeed during the high holy days plus the registration, it is quite easy to see how the “guest bedroom” was already taken.

The record of the Good Samaritan is particularly insightful, because in context, a Samaritan would have been unable to rent/borrow a guest chamber (kataluma), but could have rented a room at the local motel (pandocheion).

In addition, we are told that Jesus was laid in a manger—scripture never says he was “born in a stable” (barn, or cave). Joseph and Mary most likely anticipated being able to stay in their relative’s guest chamber, but it was already taken. Joseph, Mary and baby Jesus may have indeed slept in a stable (Jesus in the manger), but most likely he was born in the house of his relatives—just not in the guest chamber.

“C’mon in, take your shoes off, make yourself at home!”

Don’t you love to hear those words? I think it’s rare to hear those words from someone who doesn’t really mean it–it is almost always a sign of at least genuine hospitality, frequently friendship, and do I dare say it? Love.

This is in contrast to those friends who ask you to take your shoes off because they don’t want you tracking anything in on your shoes. No disrespect intended–I have many true friends who ask this of me. But the contrast in inflection remains nonetheless.

Why is it then, when we envision Moses and the episode at the burning bush, that we always imagine God’s booming voice demanding that Moses take his shoes off?

Frequently in the Old Testament, God is portrayed as a “holy,” terrifying presence. When God descended on Mount Sinai, the people responded by telling Moses, “you go talk to that, come back and tell us what He said, and then we’ll do it–but we’re not going anywhere near that mountain.”

But I have come to realize that this is primarily perception. Without our shame being dealt with by the accomplished work of Christ on the cross–we perceive God’s presence as terrifying.

But then that’s exactly the point isn’t it?

Religion requires a buffer between God and man–a system that keeps us comfortably insulated from direct contact.

But if our shame has indeed been dealt with once and for all by the cross, then God is an inviting, comforting, intimate presence. And His holiness, instead of inspiring “reverence,” (read: fear) invites us home?

What if our perception of the burning bush was off? And what God meant was…

“C’mon in, take your shoes off, make yourself at home!”

I tripped over an article on the Internet today about NASA “changing/updating” the astrological signs, and of course, after I clicked on it to read it, up popped an additional article by Snopes.com attempting to debunk the NASA claim. Ironically, the Snopes article pre-dates the other article, and is apparently based on previously published but essentially identical information.

Understanding the accurate birth date of Jesus Christ requires an accurate understanding of both astronomy and astrology—or more precisely, archeo-astronomy—what ancient cultures knew and believed about astronomy and astrology. And although as a Christian, I do not believe in or endorse horoscopes, the basic premise behind these articles is actually rooted and grounded in sound astronomical observation and does have bearing on our understanding of precisely when Jesus was born.

What both articles clumsily refer to is called the procession of the equinoxes, and it is well-known and understood by both ancient and modern astronomers and astrologers alike. As a matter of fact, understanding the procession of the equinoxes is how the ancient Mayans developed a calendar that “ended” on the winter solstice (December 21) 2012, that caused such a hullabaloo few years ago.

The procession of the equinoxes occurs because the Earth’s rotational axis is actually tilted off its orbital axis by approximately 23º. (Ironically, the axial tilt, or “obliquity” also oscillates over time between approximately 21º and 24º.) Because of the axial tilt, the celestial North Pole (the point or spot drawn in the heavens directly above the Earth’s rotational axis, combined with the Earth’s orbit, and the rotation of the Milky Way galaxy, causes this spot to draw a circle in the heavens. The time it takes to draw a full circle is approximately 25,920 years and is known in astronomical communities as the “Great Year” or “Platonic Year.”

The combination of these various orbits and rotations results in the constellations appearing to rotate around the Earth despite the fact that they appear stationary to the naked eye, repeatedly showing up in the same location seasonally each year. The key component however is that this happens very, very slowly and is not observable to the naked eye. It is only noticeable due to prolonged observation and recording of the precise position of the constellations against our sun. By tracking exactly what date each constellation rises behind the rising sun on the vernal equinox (over many, many years), we discover that the constellations rotate approximately 1º every 72 years.

The reason this matters, for those who put any credibility in horoscopes anyway, is that for many followers of such practices, the star charts they are using are up to 2000 years old, during which time the constellations have shifted about 27º, which means the dates for what sign occurs when have changed too.

You see, the “sign” one is “born under” is determined by the position of the sun (what constellation it is in) on the day you were born—not by the date on some chart that says “Pisces” (for example) is between February 19 and March 20. Where these articles got it right (even though they themselves were highly skeptical) is that due to the procession of the equinoxes, those dates are now Aquarius, and March 11 to April 18 is now Pisces. Enter your birthdate into any simple astronomy software and check for yourself. My birthdate is October 18, 1961. Although I never followed horoscopes, I grew up with the understanding that I was either a Scorpio or a Libra, when in reality I am a Virgo! Horoscopic interpretations aside, the dates are purely scientific.

What’s truly amazing however is how ancient societies who were limited to physical observation combined with rudimentary mathematical extrapolation could know about the Great Year.

The end result is that archeo-astronomy, or, what ancient cultures knew and believed about astronomy and astrology plays a major role in our understanding of the accurate birth date of Jesus Christ.

Such massive strides have been made over the past 50 years in the field of archeo-astronomy, that historians now recognize that if one does not understand the astronomy of that culture, you probably do not understand that culture as well as you think you do.

This means we will be taking a long look at Hebrew archeo-astronomy.

More to come.

So I guess today was Theology Discussion Day. I friend asked me to lunch in order to pick my brain about ghosts and demons. Another friend asked if he could give my email or phone number to a friend who had some serious Bible questions (again demonology and generational curses). And another friend and I kicked around some eschatology and apologetics—(If you doubt the historical and textual integrity of the Bible—you basically have to reach the conclusion that Julius Caesar and Alexander the Great did not exist, because the historical and textual evidence for their existence is considered unquestionable and yet their historical and textual integrity is infinitesimally small by comparison to that of the Bible.)

During these discussions, a similar theme kept popping up… “When are you going to start a Bible study?” Or, “Why don’t you start a YouTube channel and do 5-minute videos of Bible questions?” Not to mention the fact that just the other day a fellow “minister” encouraged me to expand my blogging.

These are ideas that have come up many times before, and some reasons why I have never started such an endeavor are obvious—the most obvious being the time commitment. I already work 40+ hours a week, plus the other aspects of just living life, etc., etc. As much as I enjoy these discussions, I do not want to get locked into a weekly commitment. But then there’s the flip side…

I’m a pretty smart guy (humble too)—I know a fair amount about the Bible and related topics—and not just the run-of-the-mill stuff—I have a pretty good grasp of the lunatic fringe stuff as well. And as one friend put it… “There is a need to ‘get this stuff out there’.”

Plus, this is something I have genuinely wanted to do, so I would like to pose a question to those who might be interested…

If I were to do such a thing—the YouTube channel in particular—what are some questions you would like to see answered? Please feel free to post your questions below or send them to me in a private message if that makes you more comfortable.

More to come…