Why I Left Mormonism (Episode 3)

by with No Comment Shabbat Night Live Q&As

Deliberate and Malicious

This week (Jan 27) on Shabbat Night Live, could it be that the leaders of the Mormon Church simply don’t know that their doctrine does not line up with the Bible? Do they simply not understand that Joseph Smith is not who he says he was?

Jake Hilton exposes the truth of what’s going on and, in his words, their actions are “deliberate and malicious.

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 Joseph Smith’s questionable interpretation of Yeshua as the “stump” of the family tree of Jesse demonstrate the vagaries of free interpretation of scripture by those who selectively emphasize English idioms? How might his argument here be effectually reversed in meaning by utilizing the same method for different ends?
  2. (VIDEO TIMELINE: 20:00) How does Smith’s claim that his apocryphal additions to scripture represent lost Mosaic sources illustrate the “creative bookkeeping” syndrome that often accompanies attempts to create supposedly definitive versions of ancient texts? How might the Mormon bible be viewed as a faux traditional work that, like many anonymous folk sources, is actually an imitative volume created by a specific individual with a hidden agenda?
  3. (VIDEO TIMELINE: 24:00) Similarly, how is this notion of appropriation and alteration of scripture supported by the rhetorical manner of Smith’s identification with Joseph of Egypt? How do the redundancies in phraseology and nomenclature in the lengthy passage quoted here combine with modern sentence structures to create an anachronistic, pseudo-Hebrew that seeks to convince the unwary reader?
  4. (VIDEO TIMELINE: 28:00) Furthermore, how does Smith’s reimagining of the complete biblical text demonstrate S. Eliot’s principle of altering our perceptions of the past through new additions, wherein “[t]he existing monuments form an ideal order among themselves, which is modified by the introduction of the new (the really new) work of art among them”?  What are the spiritual ramifications of this tendency for seekers of salvation who can be misled by false scholarship?
  5. (VIDEO TIMELINE: 32:00) How does the questionable pedagogy of the Mormon Seminary Teaching Manual, with its emphasis on rote attribution of Joseph Smith as fulfillment of the “rod and root of Jesse,” suggest the practice of cult-like indoctrination rather than evangelization of Mosaic scripture? How does this prospect serve to align Mormonism with other systems of belief that are based on scriptural misreadings?
  6. (VIDEO TIMELINE: 38:00) Aside from its unqualified tone and unambiguous intention, how is Bruce R. McConkie’s statement regarding exclusive salvation through the LDS Church problematic for the scripturally literate believer? How can such a categorical proclamation be seen to rest upon questionable premises that are essentially interpretive and poorly researched in terms of language and history?
  7. (VIDEO TIMELINE: 42:00) How does Joseph Smith’s presumption of “restoring” the lost truth of Yeshua’s messiahship anticipate the personality cultism of the twentieth century, such as that dramatized by Conrad’s figure of the idolatrous Kurtz in Heart of Darkness? How might this further suggest the unintended consequence of atheistic systems of governance led by deluded seekers of power who view their mission in “divine” terms?
  8. (VIDEO TIMELINE: 46:00) How does the derivative ethos of the so-called Saving Ordinances in Mormonism further suggest the notion of presumptive, manmade regulation and oversight that can supposedly lead to salvation? How does this inevitably provoke the question of diabolic influence that can corrupt worship practice and individual conduct through arbitrary rituals that can constitute popular occultism?
  9. (VIDEO TIMELINE: 50:00) How does the defense of Mormonism against charges of cultism serve to demonstrate the relative ease with which human beings can be persuaded to hold opposing or contradictory points of view in the pursuit of a supposedly higher principle? How might our current climate of secular cult worship ultimately undermine the reputation of the LDS Church?
  10. (VIDEO TIMELINE: 52:00) Similarly, how might a plausible decline of Mormonism’s influence be viewed as an example of the resonance of Isaiah 29:13 for all believers of ensuing centuries? How could this global system of belief be diminished in strength and numbers by an increasingly literate international populace who might question its precepts and the vaunted claims of its figurehead?

Why I Left Mormonism (Episode 2)

by with No Comment Shabbat Night Live Q&As

The Counterfeit Netzer

This week (Jan 20) on Shabbat Night Live, there are certain verses in the Bible that, as believers, we clearly identify as referring to Yeshua — others, however, who call themselves believers, don’t see it that way.

Jake Hilton explains why the same prophecies in your Bible that you attribute to Yeshua are seen, by the Mormons, as referring to Joseph Smith.

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 is Paul’s statement in 2 Corinthians 11:14 – “Satan himself transforms himself into an angel of light” – particularly relevant in our contemporary world, where power-seeking and opportunism are so widespread? What is the most formidable weapon for today’s faithful against those who would corrupt their souls to usurp the place of YeHoVaH in their lives?
  2. (VIDEO TIMELINE: 20:00) Similarly, how does the bitter statement in Revelation 3:16 against those souls who are “lukewarm, and neither cold nor hot” dramatize the need for all believers to become conversant with doctrine and scripture, and to avoid the pitfalls of laziness, presumption of salvation, or careless syncretism among conflicting belief systems?  What are examples of proactive conduct that could protect the faithful against this ever-present danger?
  3. (VIDEO TIMELINE: 24:00) How do the images of Isaiah 11: 1 and 10 illustrate both the integrity of genuine prophecy in their allusion to Yeshua and the hidden dangers of interpretation by unscrupulous individuals who would seek to ingratiate themselves into salvation history? How does a view of these references as an extended metaphor suggest their ultimate power to expose and denigrate the false prophets and self-styled figureheads who seek to co-opt reverence for their own ends?  
  4. (VIDEO TIMELINE: 28:00) How does the episode recounted in Luke 4:16-21 continue to constitute a paradigm of prophetic fulfillment and the challenge of belief that remains every bit as provocative as for its first-century participants? How has a pervasive ignorance of the Davidic lineage and its various scriptural references on the part of many evangelical Christians arguably led to a superficial view of Yeshua that has resulted in his rejection by many potential believers?
  5. (VIDEO TIMELINE: 33:00) Similarly, how has the cryptic reference in Matthew 2:23 –“He shall be called a Nazarene” – been poorly apprehended by otherwise diligent scholars of scripture who have undervalued Yeshua’s affinity with the House of David? How do Nathaniel’s critical words in John 1:46 unwittingly give voice to those skeptics who would dismiss Yeshua’s identity and ministry owing to an ostensible scribal error?
  6. (VIDEO TIMELINE: 38:00) How does the historical reflex of David’s lineage, which was exemplified initially by Saul’s disobedience and his replacement by David, whose kingship was in turn disgraced by his own sinfulness, ultimately contribute indirectly to the divine integrity of Yeshua as a ruler? How has his spiritual kingdom endured despite the vagaries of those earthly rulers who continue to try yet fail to depose him?
  7. (VIDEO TIMELINE: 42:00) Similarly, how has a popular narrative episode like David’s defeat of Goliath been allowed to obscure the complex and diverse life of this shepherd-minstrel, who rose from obscurity, exile, and outlawry to the consolidation of the tribes of Israel and the establishment of the city of Jerusalem before his downfall? Why is it necessary for today’s followers of Yeshua to recall these seemingly unrelated deeds as they cultivate their spiritual life with the Messiah?
  8. (VIDEO TIMELINE: 47:00) How does the recurrence of the root-and-branch imagery that denotes Yeshua as the Messiah, extending as it does from the prophetic texts through the Book of the Revelation, indirectly implicate a mortal figure like Joseph Smith for the presumption of ingratiating himself into this prophecy or appropriating it to his own created theology? How do his ensuing texts demonstrate the dangers of an exegesis that can distort its primary source?
  9. (VIDEO TIMELINE: 51:00) Similarly, how do Joseph Smith’s presumptive readings of these images illustrate the perennial hazard of sophistry – a disingenuous manipulation of language for self-serving ends – which is itself an accessible rhetorical resource for Satan, who specializes in mixing lies with truth to foster confusion, doubt, and arbitrary distinctions of meaning?
  10. (VIDEO TIMELINE: 54:00) How might Smith’s reliance on an English text of scripture have been exploited toward this same goal of establishing a man-made religion? How can a parsing of the King James Version without the attendant recourse to Greek or Hebrew texts or related sources lead to such potential errors as his apparent conflation of the lineages of Jesse and of Ephraim, to say nothing of the questionable identification of Yeshua with the “stump” of Jesse?

Why I Left Mormonism (Episode 1)

by with No Comment Shabbat Night Live Q&As

What Is Mormonism?

This week (Jan 13) on Shabbat Night Live, imagine having to break away from family, friends, and a faith your family had known for seven generations. That’s the personal story of Jake Hilton.

Once YeHoVaH got Jake’s attention, everything changed. Today, he helps others understand what Mormonism is and brings the truth to those who are questioning 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 does the longevity of a Christian Restorationist movement like Mormonism within the United States demonstrate a challenge for present-day believers who seek to know the original apostolic ethos of Christianity? How does our constitutional freedom of worship unwittingly make definition and distinction between doctrines difficult for those who need simple answers to honest questions about faith and worship?
  2. (VIDEO TIMELINE: 20:00) Similarly, how does the cultural context of multigenerational family membership within an established system of belief create a wide range of potential alienation for individuals who seek to be true to their own convictions? How do the shared moral and ethical  values of otherwise divergent religions serve to intensify this conflict for the believer who would prioritize new discoveries over old principles?
  3. (VIDEO TIMELINE: 24:00) How does deference to a controversial figure like Joseph Smith reflect the dilemma of discernment for the seeker of salvation, who must weigh the relative value between tradition and valid documentation as a foundation of belief?  What are some possible reasons for Smith’s endurance as the figurehead of a prominent Christian group instead of his dismissal as a marginal cult leader or power-seeker?  
  4. (VIDEO TIMELINE: 28:00) How do works like the Book of Mormon and its attendant texts purport to be definitive authorities on doctrine by assimilating the divine word of The Bible? How does this pretense serve to relegate sacred scripture itself to a secondary position as a mere gloss on manmade statements rather than as the revealed word of YeHoVaH?
  5. (VIDEO TIMELINE: 33:00) How is Satan’s evil strategy of mixing lies with truth manifest in the conceit of a manmade religion like Mormonism, whose authority lies less within scripture than in the pronouncements of men? How is his design for the destruction of souls completed by the actions of apostate members who see no recourse but agnosticism or even atheism rather than a turn toward evangelicalism?
  6. (VIDEO TIMELINE: 40:00) What are some elements within Mormonism that make its adherents reluctant to recognize their doubts or shift into another form of Christian worship? How do some of its expressions of conservative family values, such as its internal welfare program designed to support its members during the Great Depression, suggest the potential of widespread betrayal for those who would reject this belief?
  7. (VIDEO TIMELINE: 44:00) How do the words of Yeshua in Luke 11:52 continue to resonate throughout history as an indictment against the hypocrisy of presumed knowledge rather than true authority? How has the human vice of imposture in both civil and ecclesiastical life remained a definitive example from ancient times to the present of our temptation toward being “like God, knowing good and evil”?
  8. (VIDEO TIMELINE: 48:00) Despite its monolithic reputation and the international evangelism of its adherents, the Mormon or LDS Church has had a relatively brief history of only two centuries. What is the likely future of this movement in light of competition from other Christian evangelical or denominational organizations, to say nothing of increasing questioning of the historical underpinnings of its key texts?
  9. (VIDEO TIMELINE: 52:00) How does Paul’s uncompromising exhortation in Ephesians 5:11 against false prophets (“expose them”) underscore both our human reluctance to speak truth to power and our vulnerability to those who would manipulate the truth for our ostensible benefit? How does the scriptural context of these words transcend the limits of the first century and remain a perennial standard for all those who seek salvation?
  10. (VIDEO TIMELINE: 53:00) Similarly, how are today’s faithful susceptible to false teachings based upon moral relativism and the sophistry of “woke” discourse? How does our fear of the absolute denotation behind the scriptural command to “hate evil” serve to expose our inner fear of recognizing a single inerrant truth, supporting it with our prayer and worship lives, and exemplifying it with our moral choices?

SPECIAL REPORT

by with No Comment Shabbat Night Live Q&As

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)

by with No Comment Shabbat Night Live Q&As

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”?
yeshua-heals-featured-image

Yeshua Heals a Leper – and Leaves us a Great TEACHING

by with No Comment Biblical StudiesTedd's Letters

Levi, son of Alphaeus – better known as Matthew the Levite – tells us at a certain point in his gospel narrative about how Yeshua heals a leper just after finishing his famous speech, the so-called “Sermon on the Mount.”  Lepers were people who were in a condition of physical uncleanliness (Lev 13:44) and who literally had to shout “unclean, unclean” (Lev 13:45) and be isolated from others (Num 5:2).  They were utterly unwanted by people in the community, and rejected because of their impure condition.

Matthew tells us that a leper came before Yeshua and prostrated himself before him, and told him that if he wished, he could cure him.  Moved with mercy, Yeshua answered him “I will do so!” and immediately, he was cleansed of his leprosy.

Every time I read this passage, I have no doubt that Yeshua had the authority, the power, and the proper disposition to heal the leper, but I came to realize that it was not until the leper surrendered to him, bowing before him and acknowledging his lordship, that Yeshua performed his miracle.

How many times have we gone through difficult situations involving illness, pain, or even torment, waiting for YeHoVaH to “do the work,” only for nothing to happen? We know that our heavenly Father has the power to heal us, and that by Yeshua’s wounds we have been healed (Is 53:5).  But even so, we remain afflicted.

Yet even in the midst of all this frustration, we can perhaps learn something from the example of this leper.  YeHoVaH knows our pain and knows what we need, but sometimes He allows sickness to touch us – remember the example of Job! – because He is waiting for us to turn to Him and bow down, saying “Lord, if it is your wish, you can heal me up.”

Shalom!

Why Not Jesus? (Episode 3)

by with No Comment Shabbat Night Live Q&As

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)

by with No Comment Shabbat Night Live Q&As

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)

by with No Comment Shabbat Night Live Q&As

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

by with No Comment Shabbat Night Live Q&As

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?