The Way of Messiah (Episode 2)

EPISODE 2: Questioning Christmas

This week (March 3) on Shabbat Night Live, one of the first Christian traditions that believers begin to question is Christmas. Is it pagan, or isn’t it? Does celebrating Christmas constitute sin? If not, what’s the problem?

Luke and Kayte Abaffy recall their journey creating a documentary around the Christmas question.

Watch the episode — included on this blog post.

While you watch, consider the questions below. The timeline for each discussion topic in the video is noted on each question. Post your answers in the comments section, and let’s get some discussion going!

  1. (VIDEO TIMELINE: 16:00) Aside from fulfilling the mandate to spread the truth of YeHoVaH throughout the world, evangelical efforts in the Southern Hemisphere have been notably proliferating in recent decades. How have Western media outlets either ignored or marginalized this activity, despite their focus on migrants and populist movements?  Is this a function of arrogance, carelessness, or a refusal to recognize the impact of spirituality?
  2. (VIDEO TIMELINE: 20:00) Similarly, how has the increasing commercialization of Christmas in wealthy countries since the mid-20th century served indirectly to aid evangelical endeavors in the developing world? How does the unthinking materialism that is promoted throughout the capitalist West through exploitation of the Christian calendar serve to encourage “the still, small voice” of divine truth within the poor and unlearned?
  3. (VIDEO TIMELINE: 24:00) How do today’s evangelists in this vast, multinational part of the world face the challenge of semi-literacy among those who seek salvation? How can such subjects as scriptural history, the vagaries of translation in biblical texts, and the dangers of syncretism be taught and advocated without the corporatization that often restricts freedom of thought and imposes narrowly-defined learning models?  
  4. (VIDEO TIMELINE: 28:00) How does the method of scriptural and historical interpretation demonstrated by Hislop’s controversial The Two Babylons (1853) serve to illuminate ancient Babylon as an enduring point of reference for diverse believers who seek salvation through YeHoVaH? How have postwar developments in the Middle East, such as the restoration project of this city by the Ba’athist government of Iraq, underscored the challenges posed by seeking contemporary signs of the Book of Revelation’s prophecies?
  5. (VIDEO TIMELINE: 32:00) In light of the recent evangelical revival at a small, largely unknown Kentucky university and the grudging reportage by the mainstream media, how likely are such practices to make an impact upon public perception and conscience in our cynical, materialist age? How might the spread of voluntary restrictions in diet and days of work among various denominations, hearkening back to our nation’s earliest settlers, become part of an emergent and unanticipated spiritual awakening?
  6. (VIDEO TIMELINE: 36:00) How is the post-Christian reflex of the early 2000s manifested through such popular culture events as solstice celebrations in music and dance, environmental efforts involving Native American ceremonials, and the resurgence of Gnosticism? How might the conflicting components of these practices allow for influence of the demonic among those unwitting individuals who lack any sufficient background in Christianity?
  7. (VIDEO TIMELINE: 40:00) Similarly, how might the spread of these diverse activities be indirectly responsible for the disturbing revival of anti-Semitism throughout many nations, thanks to pervasive ignorance of the Hebrew heritage in both Christian worship and Western civilization? How do such elements as the BDS movement and the euphemism “Anti-Zionist” serve to corrupt the attitudes of those who are susceptible to the temptation of scapegoating?
  8. (VIDEO TIMELINE: 44:00) How does the tiresome phenomenon of the “twice-a-year Christian” pose a problem for those who practice their faith on a daily basis, incorporating prayer, study, and calendar-based worship? Aside from matters of negligence, how does this syndrome convey to potential believers an example of easy salvation predicated on the notion that scripture study and informed practice of doctrine are optional factors that do not impact salvation?
  9. (VIDEO TIMELINE: 48:00) Similarly, how does this level of poor intellectual formation also increase the vulnerability of those presumptive believers who might accept an inadequately-sourced or even invented foundation for certain practices, such as those discussed in a recent series about Mormonism? How does this widespread tendency reflect the progressive erosion over recent decades of deep literacy among our population, to the endangerment of countless souls?
  10. (VIDEO TIMELINE: 52:00) Conversely, how does this attraction to exotic yet questionable belief systems demonstrate both the very human need for a coherent structure of worship and the attendant imperative of evangelism for YeHoVaH’s promise of salvation, as commanded by Yeshua? How is this perennial situation ironically referenced in our cynical political commentary about received “narratives” concerning particular leaders and their self-serving testimonies?

The Way of Messiah (Episode 1)

EPISODE 1: Finding The Way

This week (Feb 24) on Shabbat Night Live, Luke and Kayte Abaffy had an awakening to the truth of the Torah, like many Christians. The difference was they made a documentary about their journey.

Today, they are taking the next step that they hope will spark a reformation in the hearts of believers worldwide.

Watch the episode — included on this blog post.

While you watch, consider the questions below. The timeline for each discussion topic in the video is noted on each question. Post your answers in the comments section, and let’s get some discussion going!

  1. (VIDEO TIMELINE: 16:00) Aside from being a charming anecdote, how does the meeting between Luke and Katie demonstrate the providential nature of marriage for believers who view their futures as living apostolates? How is the will of YeHoVaH affected through the utilization of diverse talents and eccentric career paths in individuals who choose to devote their time and energy to evangelization?
  2. (VIDEO TIMELINE: 20:00) How does the controversy over the centrality of the Torah in Christian worship underscore the failure of many evangelical movements to recognize the integrity of the continuity between the Old and New Testaments? How does the casual distribution of the later, smaller collection of texts, both in public and private, damage the message of YeHoVaH through a glib campaign of an accessible “manual” for salvation?
  3. (VIDEO TIMELINE: 24:00) Similarly, how can some evangelical practices undermine the inherent challenges of following YeHoVaH through their over-promotion of divine forgiveness? How can the insidious influence of Satan be given an inroad into spiritual lives through a marginalization of sin as an ever-present danger for believers, one that hearkens back to his disingenuous words to Eve in the book of Genesis?  
  4. (VIDEO TIMELINE: 28:00) How do personal testimonies like those recounted here – particularly those involving dreams which suggest private revelations – dramatize the importance and challenge of discernment for believers? How does the often-frustrating delay of answered prayers provide a corrective for short-sighted and self-serving interpretations that could lead to choices that conflict with the will of YeHoVaH?
  5. (VIDEO TIMELINE: 321:00) How is the contemporary opportunity of evangelizing through media both spiritually remunerative and fraught with dangers?  As feature films, documentaries, and online programs proliferate, how can these efforts of the faithful avoid becoming overwhelmed by competition, dismissed as propaganda, or increasingly vulnerable to the aggression of hostile individuals or corporate bodies who would destroy their works outright?
  6. (VIDEO TIMELINE: 36:00) How have endeavors like Kickstarter and GoFundMe served to redefine the advocacy of faith-based media and public awareness? How does the notion of corporate benefit and crowdfunding provide not only an outlet for evangelization, but also subvert those efforts on the radical Left to politicize such efforts through accusations of fascism or through such organizations as the Freedom From Religion Foundation?
  7. (VIDEO TIMELINE: 40:00) How do the myriad obstacles and frustrations involved in realizing a project like this one, such as funding difficulties, technical malfunctions, and administrative delays, all demonstrate the need for perseverance by believers who seek to spread the word of YeHoVaH? How does the frisson between intention and completion serve to deepen the faith of those involved, both before and behind the camera?
  8. (VIDEO TIMELINE: 44:00) How does a production like The Way underscore the dilemma currently experienced by many throughout the Christian world over major denominations, religious leaders, and self-styled “faithful” public figures who seek to rationalize disobedience or normalize transgressive conduct? How has the suggestion of following the example of Yeshua as well as accepting his identity as the Messiah become such a radical notion in our present day?
  9. (VIDEO TIMELINE: 48:00) Similarly, how does the concept of private revelation serve to undermine popular efforts to denigrate religious practice among individuals in an epoch of socioeconomic materialism? How does the divine impetus toward conversion, seemingly conveyed at random throughout a diverse population of those willing to consider such a gesture, consistently subvert those organized human efforts to eradicate religious belief from society?
  10. (VIDEO TIMELINE: 52:00) How does the notion of syncretism pose a challenge for today’s faithful who seek a bonafide practice of genuine spiritual doctrine? How should believers attempt to discern between contemporary examples of cultural assimilation of pagan belief or practice that suggest possible gateways for demonic influence, and more benign examples of intellectual history in relation to the growth of Western Judeo-Christian culture?

SPECIAL REPORT

Chinese Believers Update with Paul Hsieh

This week (January 6) on Shabbat Night Live, Paul Hsieh brings an exciting report of how YeHoVaH is empowering saints across Asia with the truth of his Word — and it’s spreading like wildfire!

It’s a bright light of hope in a part of the world that is being oppressed like none other… hope that that is raising up an end-time army of righteousness!

Watch the episode — included on this blog post.

While you watch, consider the questions below. The timeline for each discussion topic in the video is noted on each question. Post your answers in the comments section, and let’s get some discussion going!

  1. (VIDEO TIMELINE: 16:00) What is the likelihood of a Torah-based evangelization as a source of diplomacy or improved international relations for a powerful, secular state-capitalist nation like China? How might the orientation toward Jerusalem as a center of belief and practice provoke the imaginations and spiritual yearnings of a populace more successfully than conventional political ambassadorships and negotiations?
  2. (VIDEO TIMELINE: 20:00) Similarly, how can the pandemic, with its attendant lockdowns and limited human interactions, be viewed as a providential example of the end-times reflex for the people of China and Taiwan? How does the prospect of a state-mandated confinement ironically serve to inspire an introspection and spiritual growth that can surpass any man-made limitation of human potential for the seeking of transcendent truth?
  3. (VIDEO TIMELINE: 24:00) How does the possible interpretation of “the land of Sinim” in Isaiah 49:12, as a reference to the Far East, serve to remind the Western faithful of the comprehensive nature of Yeshua’s command to evangelize all nations? Despite its indeterminate meaning, how does it further suggest the presence of ancient trade routes, like the Roman roads of a later epoch, as conduits for spreading the truth of YeHoVaH by his faithful followers?  
  4. (VIDEO TIMELINE: 28:00) How might the controversial and vulnerable identity of Taiwan in its engagement with China also be viewed as providential for international believers in light of its fortuitous relations with Western nations? How could this small but resilient Indo-Pacific country become an effectual liaison between the first-world faithful and a hostile global superpower – a future contest of wills between human spirituality and atheistic materialism?
  5. (VIDEO TIMELINE: 32:00) How does this view of Taiwan as an apostolate nation gain strength and definition from the passion of the spiritual awakening among a younger generation who have applied their intellectual ethos to the study of scripture? How might the near future of those Taiwanese who will lead their country’s institutions come to resemble the examples of the heroes and heroines of Tiananmen Square during the collapse of Communism at the dawn of the 1990s?
  6. (VIDEO TIMELINE: 40:00) Similarly, how might Taiwan’s distinction as a territory without religious persecution serve to enlighten its potential believers about the dynamic between the provincial followers of Yeshua in the first century and the punitive power of the Roman Empire? How might this perspective help to encourage the belief in the power of prayer to undermine the “paganism” of atheistic materialism, however monolithic its influence?
  7. (VIDEO TIMELINE: 44:00) Despite official censorship, many sources of “subversive” information continue to be circulated in samizdat form by courageous individuals in autocratic nations. How might the various publications of Michael Rood ultimately take their place alongside accounts by political dissidents and other “enemies of the state” as sources of inspiration and examples of divinely-given free will?
  8. (VIDEO TIMELINE: 48:00) As Hsieh emphasizes, The Book of Acts continues to resonate as a historical and doctrinal guide to evangelization. What new insights about this crucial text might be contributed to believers in Western nations thanks to the interpretations of Chinese speakers in their frequently dangerous negotiations with political authority?  As their faith communities take form, who might come to represent a vulnerable figurehead like Paul?
  9. (VIDEO TIMELINE: 52:00) Similarly, how does the growth of these communities in remote villages demonstrate the inherent difficulty of a repressive government – controlling thought and belief via traditional methods of censorship and surveillance? However, gradually, how does the utilization of hard copy text and word-of-mouth communication tend to erode the strictures of autocracy, whether in first-century Palestine or present-day China?
  10. (VIDEO TIMELINE: 54:00) Aside from evangelization among the Chinese, how does a grass-roots effort like Kingdom for Jesus face an arguably new dimension of difficulty that is present for virtually every faith community within today’s major geopolitical environments? What sort of dilemmas must be faced as religious freedom deteriorates under the increasing influence of what has recently been called the rise of the New Caesars – a disturbing throwback to the same arbitrary political personality cults that brought down past empires?

Why Not Jesus? (Episode 4)

Let Yeshua Speak

This week (Dec 30) on Shabbat Night Live, Yeshua never spoke in his own name; he spoke only in the name of his Father.

In this final episode, Keith Johnson shows us, using Yeshua’s own words, what the Messiah’s name really means, why it has so much power, and how his name was written in three different languages.

Watch the episode — included on this blog post.

While you watch, consider the questions below. The timeline for each discussion topic in the video is noted on each question. Post your answers in the comments section, and let’s get some discussion going!

  1. (VIDEO TIMELINE: 16:00) In our fallible attempts to recognize and understand the messiahship of Yeshua, many evangelical Christians have often failed to explore his own words to his followers regarding his identity. How have many believers focused too heavily upon historical testimony of those in power or archeological experts, perhaps to assuage personal doubt, rather than apprehending the subtleties of his own self-identification throughout his ministry?
  2. (VIDEO TIMELINE: 20:00) How is insight into this matter arguably presented by the dramatic scenario of Matthew 28:1-8? Despite the familiarity of this juncture, why has the aside from the angel who tells the women of Yeshua’s resurrection, “as he said,” been overlooked as a verification and example of YeHoVaH’s plan for our salvation?  How is this aspect enhanced by the evident terror experienced by the Roman guards?
  3. (VIDEO TIMELINE: 24:00) Similarly, how have Yeshua’s words to the women upon beholding him soon afterward been poorly served by the failure of many translations to provide his first word to them as an expression of affirmation? Why has his repetition of the angel’s conventional greeting “be not afraid” not been taken literally by readers of scripture who seek to understand Yeshua’s inherently divine nature?
  4. (VIDEO TIMELINE: 28:00) How does this passage, as translated in the 1560 Geneva Bible, demonstrate the vital factor of intention through the phrase “God save you”? More importantly, how has this insight been allowed to dissipate over the centuries through the endless repetition of “contemporary” translations that seem destined to fail, owing to the dynamics of the  English language, whose desire for economy and relevance continues to demand change?
  5. (VIDEO TIMELINE: 32:00) Similarly, how can the fact that Yeshua’s very first word here references YeHoVaH be viewed as a subtext of the full phrase as an expressed desire for the salvation of his immediate listeners and eventual readers? How might Matthew 28:9 potentially become more than a mere plot point for the faithful with regard to the profundity of Yeshua’s rising from the dead?
  6. (VIDEO TIMELINE: 36:00) How can such factors as political hierarchy and class structure be viewed as inadvertent influences on the historical English translations discussed here? How might the evolution of the three medieval estates (nobles, clergy, peasantry) into the society of the Renaissance be seen in retrospect as a mixed blessing, one that brought scripture to an accessible and popular level but also presented new challenges for evangelization?
  7. (VIDEO TIMELINE: 40:30) Why is it important to recognize the significance of the personal address by Yeshua to Saul in the Book of Acts? Moreover, how does the varying reference to the Hebrew or Aramaic language in particular translations serve to enhance the directness of this encounter, along with Saul’s ensuing loss of sight, ultimately demarcating him as Yeshua’s chief evangelist?
  8. (VIDEO TIMELINE: 44:00) Similarly, how has the expression “Road to Damascus Moment” become trivialized as a cliché denoting a non-spiritual realization rather than the profound experience described in Acts 9 and 26? How can this traumatic development instead be viewed as a paradigm of conversion for the unbeliever who becomes moved by YeHoVaH on an intimate level, recognizing his own spiritual blindness and capacity for zeal in worship?
  9. (VIDEO TIMELINE: 48:00) How do Yeshua’s words in John 5:43 and 12:27 dramatize the importance of our use of the divine names as acknowledgment of belief and obedience to doctrine rather than arbitrary historical remnants? How does the practice by many believers of neither speaking the word “God” nor fully spelling it out in writing demonstrate less an adherence to the commandments than a deeply felt expression of hope for salvation?
  10. (VIDEO TIMELINE: 51:00) How does the recurrence of the familiar proclamation “blessed is he who comes in the name of the Lord” in the gospels of Matthew, Mark, and John reveal the responsibilities involved in our commitment to evangelization as believers? How does an identification with “name” in this context require us to be genuine representatives or ambassadors of YeHoVaH, with all of the knowledge and obedience that this entails and however modest our worldly circumstances, rather than “cultural Christians”?

Why Not Jesus? (Episode 3)

The Bethlehem Birth Certificate

This week (Dec 23) on Shabbat Night Live, translators of many English Bibles put poison tricks into their translations in order to disconnect the English name “Jesus” from the Hebrew Yeshua.

Keith Johnson reveals “the Bethlehem birth certificate” that forever solidifies Yeshua’s name with his mission as Messiah.

Watch the episode — included on this blog post.

While you watch, consider the questions below. The timeline for each discussion topic in the video is noted on each question. Post your answers in the comments section, and let’s get some discussion going!

  1. (VIDEO TIMELINE: 16:00) Why does a key passage like Matthew 1:21 continue to cause greater confusion than clarity with regard to the importance of the Messiah’s divinely given name? How have multiple English translations reduced this “birth certificate” of Yeshua to an almost marginal detail instead of emphasizing the inherent connection between his name, YeHoVaH, and our salvation?
  2. (VIDEO TIMELINE: 20:00) Similarly, how have frequently petty academic disputes among major bible translators and publishers ultimately created greater obstacles for the faithful in their efforts to learn spiritual truth? How has a centuries-long attempt to discern the most truthful yet accessible text revealed the limitations of a vital, evolving language like our own in its apprehension and communication of transcendent spirituality?
  3. (VIDEO TIMELINE: 24:00) As referenced earlier in this forum, the city of Bethlehem is widely known to believers and unbelievers alike as the birthplace of Yeshua, yet it is consistently overlooked in terms of its multileveled meaning. Just as with the names Joshua and Jesus and their connection with salvation, how does the translation “house of bread,” the anointing of David, and the prophet Micah’s description of “least among the clans of Judah” provide further resonance with divine providence surrounding the Messiah’s birth?  
  4. (VIDEO TIMELINE: 28:00) How has the subject at hand been poorly served by the democratic nature of present-day English, wherein glosses, diacritical markings, and standards of precision in orthography and grammar are brushed aside in favor of tweets and acronyms and resistance to textual or bibliographical factors? How does this prevent believers from exploring scripture in a genuine depth that could enhance the growth of their faith life and worship?
  5. (VIDEO TIMELINE: 33:00) Similarly, how does popular ignorance of such factors as the distinction between translation and transliteration, and the importance of masculine and feminine endings of particular names all serve to obstruct a genuine understanding of scripture? How has a superficial view of root factors in common words led to needless politicization in recent decades of language as “patriarchal,” or “racist,” and “sexist”?
  6. (VIDEO TIMELINE: 38:00) In light of the examples presented thus far in this series, how does the tenor of this discussion recall the notion of Yeshua as an affirmative masculine figure, particularly through his name’s affinity with the Old Testament Joshua? Why is it significant that believers are beginning to view a more vigorous or even aggressive Messiah as more convincing than the pacific figure who has dominated popular culture for many years?
  7. (VIDEO TIMELINE: 42:00) How does Johnson’s parsing of the names of Jesus and the HeGetsUs campaign here demonstrate the disingenuous nature of this public relations effort? How can the arbitrary similarity between them be viewed as a false etymology that contributes to the depiction of the Messiah as a secular, politicized figure who is more accessible to suffering individuals rather than one whose life and ministry are a source of salvation?
  8. (VIDEO TIMELINE: 46:00) Similarly, how has the concept of salvation – a profound gesture between the divine and the human – arguably been oversimplified by the word “saved” in much evangelical Christianity over the past century? How does a casual use of this term, predicated solely on the New Testament as a reference, suggest a likely ignorance of the complexity of salvation as represented by such biblical figures as Isaac or Moses?
  9. (VIDEO TIMELINE: 50:00) Because loss of connotation in Bible translations tends to limit the full extent of meaning in a crucial concept like salvation, why are most of our secondary apparatus, such as historical Bibles and concordances, inadequate to the purpose of strengthening our relationship with YeHoVaH? How is the enormity of such terms as “deliver” or “savior” unavoidably deficient without recourse to the Hebrew language?
  10. (VIDEO TIMELINE: 54:00) How does Moses’ gesture in Exodus 2:17 of defending the daughters of Midian and watering their flock suggest more than mere generosity or even chivalry? How does his aggressive behavior here, as with the earlier defense of his Hebrew kinsman to the extent of manslaughter and concealment, demonstrate the profoundly uncompromising nature of YeHoVaH’s plan for our salvation?

Why Not Jesus? (Episode 2)

Where Did “Jesus” Come From?

This week (Dec 16) on Shabbat Night Live, do we know where Yeshua’s name came from? Modern Christianity would have us believe it was unique, but it actually comes from the Torah!

Keith Johnson explains how Yeshua’s name was politicized over the centuries to completely disassociate it from the language, history, and context of the Old Testament!

Watch the episode — included on this blog post.

While you watch, consider the questions below. The timeline for each discussion topic in the video is noted on each question. Post your answers in the comments section, and let’s get some discussion going!

  1. (VIDEO TIMELINE: 16:30) In light of the prevalence of the name of Jesus in Western discourse, particularly in the Christian popular culture of hymns, children’s books, and motion pictures, why has so little attention been devoted over time to the essential meaning of his name and its relevance to our salvation? How might this arguably underscore a larger ignorance among the faithful over both meaning and provenance in the Hebrew Bible canon?
  2. (VIDEO TIMELINE: 20:00) How does the plethora of manuscript variants of the Greek New Testament demonstrate the need for a definitive nomenclature for the figure known to us as “Jesus”? Furthermore, how might such a development serve to inspire greater popular spirituality in the midst of our largely post-Christian culture of arbitrary and pretentious naming by individuals, with inconsistent and shifting senses of identification?
  3. (VIDEO TIMELINE: 24:00) How does the Wycliffite translation of Matthew 1:1 with its reference to “Iesu” remind us of the democratic accessibility and global extent of English as a lingua franca, along with its hazards of ever-changing denotation and stylistic standards? How does the growing familiarity with vernacular scripture here and in those of other pre-Reformation figures such as Chaucer and Caxton remind us of the need for vigilance in our own study of biblical texts, to avoid anachronism and outright factual error?  
  4. (VIDEO TIMELINE: 28:00) How can Henry VIII’s promotion of a contemporary English Bible as part of his break with Rome be viewed as an example of the same politicization of scripture as that found in such efforts as the HeGetsUs campaign? How does a monarch’s consolidation of Christianity into an ecclesiastical department of state serve to undermine Yeshua’s identity in the process of making him more accessible to worshippers?
  5. (VIDEO TIMELINE: 32:30) How does a passage like Nehemiah 8:17 demonstrate both the strengths and the weaknesses of the King James Bible of 1611 as a source for scripture study and an articulation of doctrine for the private worshipper? How can the progressive establishment of a received orthography and standard pronunciation in Early Modern English be viewed as an unintended obstacle to recognizing the importance of genealogy and naming in the unfolding of Yeshua’s message through his life and ministry?
  6. (VIDEO TIMELINE: 38:00) In the landmark BBC series I, Claudius, there is a brief mention of a “Joshua Bar Joseph” as a cult leader in the provinces who was executed as a heretic. How does this darkly satirical reference draw our attention to the vagaries of casually equating the familiar names, Jesus and Joshua, without an informed sense of their etymology?   How has the latter-day trend of new parents’ choosing random male names from the Old Testament served to encourage this confusion?
  7. (VIDEO TIMELINE: 41:00) Similarly, how has the explicit statement of meaning behind the name of Jesus in Matthew 1:21 been largely overlooked among believers, despite the widespread familiarity with the nativity story throughout Western culture? How might a rediscovery of this passage inspire greater exploration of the affinities between the two names under discussion and the divine rationale behind them?
  8. (VIDEO TIMELINE: 46:00) Ultimately, how might a greater popular spirituality be achieved among believers, particularly those who are lukewarm in their faith or practice of worship, by encouraging an association between Joshua, successor of Moses, and Yeshua, the Messiah? How is the allusion in Hebrews 4:8-10 an indirect expression of Yeshua as the fulfillment of the earlier figure’s identity as a liberator and exemplar of obedience?
  9. (VIDEO TIMELINE: 50:00) How does Moses’ gesture of changing Joshua’s name from Hoshea in Numbers 13:16 compel the faithful to recognize the inherent element of prophecy in the proclamation of names throughout scripture? How are the changed names experienced by such vital figures as Abram, Sarai, and Jacob galvanized for believers by the angelic declaration in Matthew 1:21, as part of YeHoVaH’s plan for our salvation?
  10. (VIDEO TIMELINE: 52:00) Aside from the elimination of any historical, linguistic, or cultural context for the life of Yeshua, what are the most egregious omissions in Servant Foundation’s HeGetsUs promotion? How is their conception of the “Jesus of radical forgiveness, compassion, and love” an oversimplification that avoids virtually any sense of transcendent faith that is predicated upon thorough knowledge and obedient practice of received doctrine?

Why Not Jesus? (Episode 1)

Do We “Get” Him?

This week (Dec 9) on Shabbat Night Live, mainstream marketing has been flooded with a multi-million-dollar campaign to promote the Messiah — but is it pointing to a savior that doesn’t exist?

Keith Johnson explains why the “He Gets Us” campaign sends a misguided message based upon a false idea of “Jesus” and why the real question is: “Do we get Him?”

Watch the episode — included on this blog post.

While you watch, consider the questions below. The video’s timeline for each discussion topic is noted on each question. Post your answers in the comments section, and let’s get some discussion going!

  1. (VIDEO TIMELINE: 16:00) Why have so many viewers and readers responded to discussions in this forum on the matter of proper names and formal address of God and the Messiah? Why is this such a relevant issue in a period of history wherein agnosticism and materialism have all but triumphed over attributes of spirituality and worship among ordinary citizens, who have become fearful of maintaining their apostolic lives?
  2. (VIDEO TIMELINE: 20:00) How do experiences like those recounted here constitute a bonafide beginning of a “Jesus Journey” for the prospective Christian who would be sincere on his path to salvation? How does the immediate challenge of temptation toward sin after profession of faith demonstrate the providential nature of seemingly random events that compel us to recall the need for an obedient application of Love, as professed repeatedly in the gospel of John?
  3. (VIDEO TIMELINE: 24:00) Similarly, how might a private dispute over the identity or address of Jesus serve to dramatize the virtual impossibility of eradicating this figure from the lives of contemporary individuals, however secular their outlook? What constitutes his staying power, even among those who would censor social media or demand removal of religious expression from public places?
  4. (VIDEO TIMELINE: 28:00) How does the Church of the Nativity continue to cast a long shadow over today’s faithful, despite its location in a disputed territory and the relative disinterest in biblical archeology among many believers? Why does Bethlehem consistently draw international pilgrims on their own Jesus Journeys, even in the midst of enduring controversies regarding doctrine or historical disputes over first-century political economy?
  5. (VIDEO TIMELINE: 32:00) Why do glib public relations campaigns like the current HeGetsUs or the mid-seventies’ I Found It! initiative ultimately fail in their attempts to evangelize through popular media by encouraging parallels between the historical life of the Messiah and our own present-day experience?  How is this reflex an example of anachronism, like that of contemporary slang or hairstyles appearing in a historical costume film?
  6. (VIDEO TIMELINE: 37:00) Furthermore, how do these efforts to achieve conversion through commercialism often risk failure, owing to the law of unintended consequences? How can the massive funds that subsidize a promotion like HeGetsUs serve to trivialize its purported intention through an emphasis on imagery and phraseology rather than firm grounding in study, discussion, and prayer?
  7. (VIDEO TIMELINE: 40:00) Similarly, how does this particular endeavor risk endangering genuine faith through its leveraging of current affairs as part of its apostolate? How might its use of race, gender, or income inequality as contexts for spirituality and its focus upon Jesus as a popular figurehead serve to encourage the post-Christian reflexes of agnosticism, “Woke” culture, and personality cultism?
  8. (VIDEO TIMELINE: 45:00) How do the straightforward opening verses of Matthew’s gospel demonstrate the essential unity of scripture and the fallacy of deriving YeHoVaH’s plan for our salvation from separate books or testaments? How does ignorance over the relevance of such figures as Abraham, Jacob, and David compromise the spiritual growth of believers and make them vulnerable to questionable influences like the organization behind HeGetsUs?
  9. (VIDEO TIMELINE: 48:00) How does the familiar episode in Luke 2:43-52 of Yeshua’s three-day separation from his family while at Passover continue to resonate, not only among believers as an exemplum or an amusing anecdote but also with skeptics, who might otherwise dismiss his life and ministry altogether as fiction? Why is the significance of his asking questions of learned elders and their astonishment over his understanding often overshadowed by his witty reply to his worried mother?
  10. (VIDEO TIMELINE: 52:00) Similarly, how is the significance of the detail in John 19:20 – that Pilate’s designation of Yeshua as “King of the Jews” was written in Hebrew, Greek, and Latin – often glossed over as historical trivia? How can this multilingual designation be viewed as a correlative for both the colonial diversity of this setting and for the ethos of the crucifixion as a sacrifice for all peoples who would preserve his narrative and heed the call of his ministry?

Gods Law and The New Covenant – Episode 4

Where Is God’s Law Today?

This week (Dec 2) on Shabbat Night Live, America as a whole is certainly not following the Torah, but we started out that way!

Steve Siefken brings a surprising comparison of ancient Israel and the United States — a sobering reminder of how we have risen and fallen in lockstep with our adherence to the Law of God.

Watch the episode — included on this blog post.

While you watch, consider the questions below. The timeline for each discussion topic in the video is noted on each question. Post your answers in the comments section, and let’s get some discussion going!

  1. (VIDEO TIMELINE: 16:00) Why do affluent Western nations continue in our present day to view politics and religion as mutually exclusive? How has much evangelical Christianity tended to downplay the complex relationship between YeHoVaH and his subjects as clearly demarcated figures who are bound to an agreed-upon code of conduct wherein mass disobedience may incur decisive punishment?
  2. (VIDEO TIMELINE: 20:00) How does the simplicity of the final passage in the Book of Judges dramatize the human predicament of choosing between the potential anarchy of a secular state without authority and a theocracy that is predicated on the word of YeHoVaH? Does the current climate of anti-Christian bigotry and desecration suggest the failure or the unintended success of our separation of church and state?
  3. (VIDEO TIMELINE: 24:00) Similarly, how do the words of founding father John Adams serve as both a gloss on Judges 21:25 and an admonishment to future citizens of our nation about an undeniable distinction between good and evil that must be recognized and adhered to, because of our fallen nature?  How does this quotation resonate with that of fellow statesman Benjamin Franklin, who also rejected monarchy for a republic – “if you can keep it”?
  4. (VIDEO TIMELINE: 28:00) How do the words of Deuteronomy 17:15 serve as an ironic foreshadowing of the dangers of subverting divine law in the maintenance of secular governance? How can this be seen to reference the chaotic and divisive climate of our national elections within the last decade, with the influence of such groups as Freedom From Religion or candidates for office who proclaimed “religious beliefs have to be changed”?
  5. (VIDEO TIMELINE: 32:00) How is the notion of a government whose precepts are ultimately derived from divine law currently under threat from factions within media, public advocacy, and political office who are ignorant or dismissive of failed attempts to create a utopian society? How has an atheistic system like Communism been replaced by an autocratic State Capitalism like that of China, whose influence is increasing within the globalist community?
  6. (VIDEO TIMELINE: 37:00) What are some examples of failure of governance within the U.S. presidency that can be attributed to elected individuals who have either viewed the office in purely secular terms, or have proclaimed their spirituality only to violate divine law in practice? How have these men come to reenact the narrative trajectory of such arguably heroic yet tragic figures as King Saul or King David, whose achievements were undermined by their disobedience?
  7. (VIDEO TIMELINE: 40:00) How do the historical affinities between British common law and American constitutional law reflect the growing dynamic of traditional precedent and the need for proscriptive rules? How might the founders of the United States be seen to reflect the ethos of the Mosaic Law in their proactive establishment of a written constitution and recognition of the need for a branch of government to interpret it over time?
  8. (VIDEO TIMELINE: 44:00) How has the vital legal component of due process been marginalized in our current climate of political and societal division? How can the practice of “rendering judgement only after trial” be arguably viewed as a casualty of pervasive ignorance of historical distinctions between nations and peoples, to say nothing of eroding self-discipline and contempt toward authority?
  9. (VIDEO TIMELINE: 48:00) How does the emphasis upon witnesses help to clarify such a crucial matter as forgiveness, as delineated by Yeshua in Matthew 18? How does the ostensible legalism of the examples in this chapter – particularly the parable of the unforgiving servant – provide a counterargument against the presumption of release from sin or freedom from obedience to the Law that is expressed throughout much of the evangelical culture?
  10. (VIDEO TIMELINE: 52:00) How is the phenomenon of man-made civil law vulnerable to the influence of sin in the absence of awareness or adherence to the Law, in both its creation and practice? What are some contemporary examples of our diminishing freedoms that have resulted from expanding regulation that suggest an agnostic dismissal of these divine precepts by many leaders, even to the extent of threatening the existence of the constitution?

Gods Law and The New Covenant – Episode 3

The Law and The New Covenant

This week (Nov 25) on Shabbat Night Live, we explore why words matter, especially when it comes to the Scriptures. One of the most important distinctions is the difference between justification and sanctification.

Steve Siefken shares why knowing the difference helps us to understand what the Messiah’s role was and what we are obligated to do in return.

Watch the episode — included on this blog post.

While you watch, consider the questions below. The timeline for each discussion topic in the video is noted on each question. Post your answers in the comments section, and let’s get some discussion going!

  1. (VIDEO TIMELINE: 16:00) How does the notion of the “practice” of law apply in a diverse way to our attempts to learn and obey the doctrine given to us by YeHoVaH? How does this term convey the inherent need of believers who are constantly vulnerable to temptation to review, discuss, and contemplate the strictures of divine Law as well as to acknowledge our failures to do so through lapses into sin?
  2. (VIDEO TIMELINE: 20:00) Conversely, how do the words of Yeshua regarding the process of sanctification through adherence to the Law serve to restrain those believers who would overinterpret scripture through disingenuousness or self-interest? How does the simple brilliance of “If you love me, keep my commandments” (John 14:15) recall the covenantal nature of our worship of YeHoVaH as well as our need for constant vigilance against weakness of spirit?
  3. (VIDEO TIMELINE: 24:00) How does Paul’s distinction in Romans 2:13 between those who hear and those who do the Law serve to underscore the apostolic nature of all who worship YeHoVaH? How does this discussion emphasize not only the importance of obedience and refraining from sin, but also the prospect of dedicating one’s works, whether personal deeds or professional livelihood, to the greater witness of the divine plan for salvation?  
  4. (VIDEO TIMELINE: 28:00) How does the discussion in James 2:8-12 serve as a warning against a failure to recognize the comprehensive nature of the Law by making false or irrelevant distinctions? How does this rebuke underscore the awareness of this aspect of human nature within the ancient world, not unlike those Greek philosophers who warned against the dangers of sophistry in legal and political contexts?
  5. (VIDEO TIMELINE: 32:00) As with the words of Yeshua quoted earlier, how does the workaday language of Acts 21:24, even allowing for the vagaries of translation, admonish the faithful to pursue a dynamic of belief, perseverance, and works of obedience in their chosen identity as subjects of YeHoVaH? How does the exhortation to “walk orderly” convey both a range of life choices and an indelible sense of responsibility for the believer?
  6. (VIDEO TIMELINE: 37:00) Similarly, how does the lingering controversy over interpretation of Ephesians 2:8-10 also dramatize the reluctance of many believers to adopt a disciplined and informed code of conduct that reflects adherence to the Law, as well as a fervent practice of worship? Why is it essentially impossible to construe this well-known passage as a statement of freedom from works in favor of salvation through belief or identification?
  7. (VIDEO TIMELINE: 40:00) How has the word of YeHoVaH been misunderstood and even summarily dismissed owing to many years of emphasis upon Paul as his representative by much of the evangelical community? How do both the parsing and the outright rejection of his epistles through personal interpretation reflect an unwillingness to recognize the complexity of his historical context in the progress of the divine plan?
  8. (VIDEO TIMELINE: 43:00) How does a recognition of Paul’s identity as a student of the Law, who was taught by the eminent but overlooked figure of Gamaliel, serve to enlighten today’s believers over the nature of his “persecution” of Yeshua’s followers? How does this legal dimension underscore our contemporary fear of erosion of civil liberties through weaponized agencies like the FBI or the IRS within our ostensibly free society?
  9. (VIDEO TIMELINE: 48:00) How does the conclusion of James regarding the Gentiles in Acts 15:19-21 create a precedent for today’s faithful who must recognize this as an incipient opportunity to learn the Law as a vital prerequisite for salvation? How does this in turn obligate all latter-day followers of YeHoVaH to become diligent “students of the law” in their study of scripture and their witness to unfolding divine revelation within their own lifetimes?
  10. (VIDEO TIMELINE: 52:00) Similarly, how might the inherent confusion of meaning owing to English translation in Paul’s reference to “ordinances” (Colossians 2:14-15) potentially mislead believers into a careless dismissal of all strictures of the Law? How does a failure to discern the distinction between sacred and secular law serve to deprive the scripture student of the equally important distinction between the contexts of the first century and the present day?

Gods Law and The New Covenant – Episode 2

The God That Does Not Change

This week (Nov 18) on Shabbat Night Live, we say we love God, but what does that mean? Is loving God something different than we assume? Are there certain requirements of us when it comes to loving God and loving people?

Steve Siefken shares the biblical definition of love and how we are to show it.

Watch the episode — included on this blog post.

While you watch, consider the questions below. The timeline for each discussion topic in the video is noted on each question. Post your answers in the comments section, and let’s get some discussion going!

  1. (VIDEO TIMELINE: 16:00) How do the near-forgotten words of Malachi 3:6, “For I am the Lord, I do not change,” offer a perspective on the dynamic between the so-called Old and New Covenants? How can Yeshua’s later words be seen as explications and definitions of the Law for the listeners of his time and place rather than a rejection in the manner of evangelism that focuses solely on the text of the New Testament?
  2. (VIDEO TIMELINE: 20:00) How have interpretations of scriptural references to “love” in many evangelical circles served to limit and even distort its extensive meaning as intended by YeHoVaH? How does Paul’s renowned statement in 1 Corinthians 13:13 that love is the most transcendent virtue suggest a legal dimension, one that compels the faithful to consider a range of thought and intention in our interactions to illustrate this affirmation?
  3. (VIDEO TIMELINE: 24:00) Similarly, what is problematic about the recurrent evangelical practice of presuming salvation based on mere acknowledgment of Yeshua as Messiah or belief in YeHoVaH through selected verses from the New Testament?  How does this notion of “easy grace” allow for accommodation of questionable interpretation or even sinful behavior through abandonment of obedience to the Law?  
  4. (VIDEO TIMELINE: 28:00) How can the exhortations in James 4 be viewed as a foreshadowing of Paul’s distinction about the curse of the law for the disobedient? How do those presumptive Christians who rationalize sinful behavior by dismissing the Law demonstrate the notion that “friendship with the world is enmity with God”?  Further, how might this mysterious apostle become rediscovered by many believers for his advocacy of faith life as a covenant rather than a mere mindset?
  5. (VIDEO TIMELINE: 32:00) What are some tenable examples from our contemporary world that demonstrate this aspect of the Law as penalty? How does the extraordinary material prosperity of many otherwise agnostic individuals arguably demonstrate only an unwitting adherence to the Law that is further undercut by familiar expressions of contempt such as anti-religious advocacy and public displays of anti-Semitism?
  6. (VIDEO TIMELINE: 36:00) Why has the element of blood sacrifice in the crucifixion of Yeshua been ignored or even downplayed by many otherwise devout evangelical Christians? How has the continuity between this crucial juncture and its predecessor, the burnt offering, been all but lost through a general preoccupation with the prolonged torment and execution of the Messiah?
  7. (VIDEO TIMELINE: 40:00) How does the First Amendment to the U.S. Constitution pose a challenge to all citizens of the nation that is virtually identical to the free will offered by YeHoVaH to his followers? How does our freedom to worship, speak, and publish convey both the opportunity for spiritual and cultural growth and the potential for corruption and ruin, all of it dependent upon our own maintenance of conscience?
  8. (VIDEO TIMELINE: 44:00) How has the disobedience of YeHoVaH’s followers in the so-called Old Testament been echoed within the last century by the reflex of atheism, whether institutionalized within Communism or popularized in the decadent materialism of Western capitalism? Why is the profession of belief itself viewed today as an act of rebellion or disobedience against an ill-defined standard or unwritten law?
  9. (VIDEO TIMELINE: 48:00) How has Paul’s proclamation that the gospel was preached in the Old Testament through Abraham (Galatians 3:8) been overlooked by many believers in their focus upon ancient prophecies of the life and ministry of Yeshua? Why is it essential for today’s faithful to recognize the continuity between the covenants that began with this venerable figure and extended through the Messiah, beyond recognition of his identity as patriarch of the Hebrews?
  10. (VIDEO TIMELINE: 52:00) Similarly, why have many believers glossed over the profound meaning of Abraham’s exchange with YeHoVaH in Genesis 15? How does the surreal imagery of this cryptic episode, particularly its detail of the burning lamp passing between the sacrificed animal parts and the “great horror and darkness” that fell upon the patriarch, demonstrate the covenantal nature of YeHoVaH’s categorical statement of his progeny and its enduring relevance for today’s seeker of salvation?