Let’s face it: we all have issues—some of us more than others—and the sooner we admit it, the better! Of course, I am poking fun at the title of our new publication, Messianic Jewish Issues, which was deliberately named for its double meaning. Indeed, we all trip and stumble in our walk with Yeshua, primarily because of our own issues. But we also have legitimate questions about living the Messianic Life, and we need clarity and direction if we are to be effective people of God. Messianic Jewish Issues exists, then, for this very purpose: to begin to deal with the issues that affect us as disciples of Messiah in and around the enigma that is the Messianic Jewish Movement… and to do it with the same Scriptural integrity and honest exhortation that Perfect Word has always endeavored to employ.

As I have been reflecting on my own “issues” over the past year, my heart has become more burdened than ever for my Gentile brothers and sisters in Messiah. Until now, Perfect Word’s teachings have been aimed almost exclusively at Jewish believers, with the expectation that Gentile audiences would also benefit from what is being offered. While I have no plans to alter this approach, I have come to realize that the health and stability of the Gentile believer is the key to a cohesive and successful Messianic Jewish movement (which will ultimately affect the entire Body of Messiah, Israel, and the world). To this end, I believe the time has come for Perfect Word to add a “Gentile initiative” of sorts to our palette, and begin to nurture a new branch of ministry designed to explicitly build up Gentile believers in Yeshua—both those who are looking into the Movement from without, as well as those already involved in it to varying degrees.

Messianic Jewish Issues will therefore serve as one forum where, in addition to covering subjects pertinent to Messianic Jews, I can also address issues that are directly relevant to Gentile believers. At minimum, these topics will be found in the section entitled The Gentile Chronicles, though I may also discuss Gentile-relevant topics more extensively at times.

I hope you are excited about the possibilities that this new avenue presents, and that you will take me up on my offer to open a dialogue—whether from a Jewish or Gentile perspective—on the “Messianic Jewish issues” that are concerning you. Of course, not every exchange you and I have will appear in Messianic Jewish Issues, but as I am able to discuss these matters with you, you can be sure that I will do my best to give a sincere answer based on the Word.

As with everything Perfect Word does, the ultimate goal of Messianic Jewish Issues is the collective health, balance, maturity and effectiveness of the Body of Messiah. These things usually come at a price, and it often means sacrificing our individual comforts, emotional baggage, insecurities, and—especially—our pet theologies. I hope that you share this desire to see a fully functional and productive Body of Messiah, and that you will join me on this journey, even though it likely means putting ourselves at risk. Indeed, what do we have to live for if not the complete loss of self—all for the sake of the Master? Now, who can take issue with that?

A: Thank you for your question. I hear your heart!

Based on my experience, it sounds like your friend has discovered a very distant Jewish relative. However, determining Jewish lineage (according to Scripture) requires more than finding remote Jewish ancestry. Don’t misunderstand—I very much want to see Jews whose lineage and heritage have been lost begin to fully embrace their true identities, but for your friend to now call himself a Jew seems inaccurate—like if Yeshua had called Himself a Gentile because Ruth and Rahab were His ancestors. So, unless your friend has found out that one of his grandparents was Jewish (or he has equivalent lineage—see “Who Is a Jew”), then I would question the idea that he is no longer Gentile (of course, by using the term “Gentile,” I don’t mean “pagan,” but simply a person not of Jewish descent) and has “become” a Messianic Jew.

As disciples of Messiah, we are called to be separate from the world, not to renounce our heritage whyand bloodlines—and that goes for Gentiles as well as Jews. A Jew is no better than a Gentile, anymore than a man is better than a woman. The Scriptures make very clear divisions between men and women—husbands and wives, fathers and mothers—and yet, we are to be one (Mk. 10:6-8, Gal. 3:28). I believe the same is trueof Jew and Gentile: different, yet united (1Co. 7:19-20,Ep. 2:16-17). There is no shame, but only honor in that!

So, unless one or more of your grandparents is Jewish (or your lineage includes the statistical equivalent), I would ask you to seriously consider why you feel led to search out even a hint of Jewish blood somewhere in your family tree. To find such lineage would not change your standing with God, nor validate the pull you are feeling. That pull is either from Adonai, or your flesh—not a far-off forebearer.

You say that if you are “Jewish, and not Gentile, then [you] would be honored and rejoice with great joy!” I would exhort you to be “honored and rejoice with great joy” that you are Gentile! Yes, there’s honor in being Jewish, selected from the people of the earth to be a blessing back to the nations. But there is also honor in being Gentile, because it was for the Gentiles that Adonai called out Israel! (Genesis 12:1-3, Isaiah 42:6) If Adonai did not love the nations so much, He would not have set Israel apart—nor sent His Son, Yeshua. He didn’t call out Israel because we are “so special”—He called Israel out to serve the nations because of His great love for them… for you! Isn’t there joy and honor in that?

What should you do now? My advice would be toconcern yourself more with the salvation of the Jewish people than the determination of your own Jewishness. Perhaps that pull you are feeling is Adonai calling you as a modern-day sojourner (like Caleb,Rahab and Ruth)—calling you to give your life to the restoration of the Jewish people. If you are, in fact,called to sojourn with us in this way, then you are welcome to assimilate fully into our peoplehood and communities, as the Torah permits. But if your heart is wrong, and your interest is self-serving, you will be nothing but a poseur—indeed, the Scriptures call those “saying themselves to be Jews and are not” a “synagogue of HaSatan”! (Revelation 2:9, cf. 3:9)

I would encourage you in this: to weigh your love for the Jewish people—not a love for being (or appearing) Jewish. Living for Messiah is not about Jewishness—it’s about doing what is necessary to hasten Yeshua’s return (2Pe.3:12)… and Israel’s restoration is at the heart of that. Consider yourself invited to take part in this glorious restoration… just remember that you don’t need to be Jewish to join the team!

This “Gentile Chronicles” article was originally published in Messianic Jewish Issues. The Gentile Chronicles is a recurring feature in Messianic Jewish Issues, and is part of Perfect Word’s developing “Gentile Initiative” designed to explicitly build up Gentile believers in Yeshua.

Why is this important? For Jews whose heritage has been obscured from them, it aids in the restoration of their birthright as sons or daughters of Israel. For Gentile believers in Yeshua who may otherwise be tempted to covet Jewishness (see “Am I Really a Gentile?”), it helps to affirm their birthright as the recipients of the blessings of Israel (Genesis 12:1-3), and keeps them strong in their identity as fellow-citizens with Jewish believers in the Household of God (Ephesians 2:19).

This “Fast Foundations” article was originally published in Messianic Jewish Issues.

Yet, I mention this not to call attention to myself or the character of the devotionals, but to point out the fact that we as believers in Yeshua primarily seek information and inspiration for one purpose: self-edification. While I am personally pleased that my writings have been edifying for so many, the purpose of the devotionals (as well as everything produced through Perfect Word) has never been for self-edification, but always for discipleship—the means by which we first become edified, then multiply that edification by passing it on to others. This, however, is not the way most of us approach a “devotional” or any other kind of spiritual experience—rather, it is generally with the intent to focus ourselves on the Master and increase our devotion to Him.

Such goals are in no way wrong. On the contrary, in a world that is constantly trying to steal our focus away from God, we need to use every means possible to keep our hearts and minds dedicated and devoted to Him. Where we do go wrong, however, is that we tend to stop there, feeding only ourselves, and forgetting the most important reason to increase our own devotion: everyone else. Indeed, the walk we walk in Messiah is ultimately not for our own benefit; rather, “Let no one seek [good for] himself, but each [one for] another’s.” (1Co. 10:24)

It is because of this Scriptural imperative that, when I write a devotional, I think of it not merely as a devotional, but rather as a “disciplnal.” (Completely awkward, yes, I know. It will never catch on—but, hey, it works for me.) By seeing through this lens, it helps me to stay focused on why I am not writing the devotionals, in the hopes that they will yield the desired result when someone else is reading them. In other words, it is not my goal to offer a few inspiring but fleeting moments of spiritual stimulation or encouragement, but to provide a tool by which others will be discipled and therefore equipped to turn around and make more Yeshua-disciples of their own.

That said, I am not naïve enough to think that the few minutes it takes to read one of my devotionals is sufficient to make a disciple. What I do believe, however, is that the content of the devotionals (which, of course, is based on and includes Scripture), coupled with their consistent, daily reading and devotional reflection, is likely to have a measurable, lasting effect. By the time you reach the end of one of the devotional books, a change in thinking and behavior will have been imparted to you. Suddenly, you have become a link in an unbreakable chain, participating in an ancient tradition engraved on the template of Scripture: when “in person” is not possible, the life of Messiah may be passed on from writer to recipient. And indeed, it is discipleship.

So even though I may not be able to physically sit across the lunch table from you, pouring my daily walk and passion for the Scriptures into your life, my hope is that through the devotionals, the “inspiration” you receive will motivate you to not hoard the life of Messiah for yourself, but to zealously give it away to someone else. Maybe it’s someone from your congregation, your neighborhood, or workplace—perhaps even someone in your own home. Whoever it is, if you have received in discipleship, then in discipleship you are equipped to give.

I want to encourage you to begin thinking beyond the boundaries of yourself, and invite someone else to share in your secret place. I think you’ll be pleasantly surprised to discover just how much you have to give… and how much you will be edified by giving yourself away.

Analysis of Survey Results

Not surprisingly, the highest level of interaction between believers as a whole takes place in the context that facilitates the lowest level of interpersonal relationships: congregational services.  About 2/3 (60%) of all respondents reported service attendance at least weekly, which may, in and of itself, indicate only a moderate overall commitment even to such nominal interaction.

Conversely, at exactly the same rate, respondents reported the lowest level of interaction in the context that facilitates the highest level of relationship: simple fellowship. Again, almost 2/3 (60%) of all respondents have no fellowship with believers outside services or other meetings on a weekly basis. This, of course, is in stark contrast to the standard of daily fellowship as exemplified in Acts 2:46, especially considering that only 4% of all respondents claimed to participate in daily fellowship with believers outside their family.

Small group involvement, however, offers a glimmer of hope, and some potentially illuminating insights. While only a little more than 1/3 (38%) of respondents participate in a congregation-affiliated small group (such as a Bible Study or cell group), another 1/3 (32%) are involved in independent small groups, including 12% in independent home fellowships. All told, this accounts for almost 3/4 (70%) of the respondents.  Though small-group type is diverse, the fact that more people are involved in small groups than in weekly congregational services could be an indicator that people desire closer, interpersonal interaction, and need only to be encouraged in it.

While interaction at each level (services, small groups, simple fellowship) may have some amount of influence on the others, factors such as marital status, children living at home, etc. also appear to play a part. Involvement in independent groups, as opposed to those congregationally-affiliated, do appear to have lower rates of simple fellowship. This speaks to the need for independents to overcome the negative aspects of their independent-minded tendencies. Clearly, congregational organizations continue to offer a convenient framework in which people can more easily find places in which to comfortably fit. Independents need to not necessarily be more organizationally-minded, but more mindful of the organism that is the Body of Messiah, and eschew any idea that it is beneficial to walk alone.

In conclusion, if the results of this survey even slightly resemble the character of the larger Body of Messiah, there is a significant vacuum of fellowship among us. We are a fragmented, disjointed Body, and if we have any hope of adequately shining the light of Yeshua, we must overcome this glaring shortcoming.

Survey Results

Congregational Connection

Almost 2/3 (60%) of all respondents attend weekly services or more; almost 3/4 (72%) attend at least monthly.

Women attend weekly services slightly more than men (39% to 31%), however, of respondents who said they attend services twice weekly, men attend more than twice as often as women (36% to 17%). More women than men attend services less than monthly (31% to 24%). Among women, unmarrieds attend congregational services the most (68%), while married women with and without young children attend at about the same rate (50% and 52%, respectively). Among men, marrieds with young children attend congregational services the most (73%), compared to 63% in the other two groups. Married men without young children attend services the least (37%).

Jewish and Gentile believers attend at-least-weekly services at about the same rate (35% and 37%, respectively), though Jewish believers had a slightly higher percentage of more-than-weekly attendance (29% to 22%). Gentile believers, compared to Jewish believers, had a higher rate of occasionally, rarely, or never attending services (7%, 11% and 12% to 6%, 6% and 10%, respectively).

1/3 (32%) of all respondents are involved in some kind of independent fellowship, separate from a congregational organization (20% in independent Bible Studies, 12% in an independent home fellowship).

Small Groups

Almost 3/4 (70%) of all respondents participate in a small group outside of family. Almost 1/2 (47%) are involved in some kind of small group Bible Study, while more than 1/2 (59%) are involved regularly in more than one small group.

Of respondents who attend services at least weekly, almost 2/3 (60%) are involved in a congregation-sponsored small group, while those who attended services less than weekly were more involved in an independent small group (44%). Nearly a quarter of congregational attenders are also involved in independent small groups.

Men are slightly more involved in small groups than women, both in groups connected with congregations (40% to 37%, respectively) and independent small groups (33% to 31%, respectively). Married men with young children are the most involved in congregational small groups (60%), whereas married men without young children and unmarrieds are considerably more involved in independent small groups (42% and 63%, respectively). Married men without young children have the highest rate of non-involvement in small groups (21%). Nominal percentages of married men have fellowship only with their family.

About 1/3 of all women are involved in congregational small groups. A third of married women without young children and a third of unmarried women are involved in independent small groups, compared to less than 1/4 of married women with young children. Married women with young children have family-only small-group-fellowship the most (22%).

Gentile believers are involved in congregational small groups at a slightly higher rate than Jewish believers (39% to 35%), but at more than seven percentage points higher for independent small group involvement (34% to 26%). Jewish believers, however, are significantly more involved in multiple small groups (68% to 56%), while Gentile believers tended toward Bible Studies over other small group types (37% to 29%).

Simple Fellowship Outside Organized Meetings

2/3 (60%) of all respondents have no fellowship with believers outside services or other meetings on a weekly basis; only 1/2 (52%) do so at least monthly, though nearly the same amount (44%) have fellowship even less frequently than that (25% “occasionally”; 14% “rarely”, 5% “never”).

Of respondents who attend services at least weekly, only 41% have fellowship at least weekly with other believers outside services; about 50% of those have fellowship more than twice a week. Only a little more than 1/4 (29%) of those attending services less than weekly have weekly fellowship or more. About the same percentage of respondents in both groups (53% and 51%, respectively) have fellowship outside of services on at least a monthly basis.

Women are considerably more involved in simple fellowship on a weekly basis or more (41% to 29%). Men and women are about even when it comes to nominal or no simple fellowship (40% and 38%, respectively). Unmarried women have simple fellowship the most (45%), while a little more than a third of marrieds do as well (39%). Married women without young children are the least involved in regular, simple fellowship at 42%.

A little more than 1/3 of unmarried men (38%) engage in simple fellowship on a more-than-weekly basis, while only a little more than a 1/4 of married men do so. About half of all men do not fellowship with other believers outside services and meetings.

Almost half of Jewish believers (45%) have more-than-weekly simple fellowship, compared with 1/3 of Gentile believers (33%). Three times as many Jewish believers meet daily with other believers (6% to 2%), while twice as many Gentile believers never have simple fellowship at all (6% to 3%). Overall, Gentile believers are more likely than Jewish believers to have fellowship on a less-than-monthly basis (46% to 39%).

Small Group – Simple Fellowship Connection

Of the 36% of respondents who report they have simple fellowship at least weekly, more than half (54%) are also involved a small group connected to a congregation; only 37% of the same group are involved in independent small groups. Of the 44% who occasionally, rarely or never have fellowship with other believers outside of services, it made little difference that they are involved in a congregational small group (35%), independent small group (25%) or no small group at all (31%).

The Raw Data

Here are the actual results of the survey.

The traditional date of Shavuot is Sivan 6, which, according to the Jewish calendar, is always 50 days after the second day of the Feast of Unleavened Bread (Nisan 16, Pharisaic reckoning). While 28% of respondents selected this choice, 15% also indicated that they rely upon the traditional Jewish calendar to determine when to celebrate Shavuot. This means that 43% percent of all respondents celebrate Shavuot according to the traditional date of Sivan 6, putting this reckoning in a dead heat with the formerly apparent leader.

Breakdown by Demographics

It is interesting to note that both Jewish believers (by a 19 point margin) and those involved in Messianic congregations (by a narrow margin of 4 points) favored the traditional reckoning, while Gentile believers favored that of the Sadduccees by 6 points.

This may indicate that Jewish believers are less likely to part ways with the Jewish community, and that Messianic congregations have a slight tendency to side with tradition—at least in the matter of Shavuot. On the other hand, Gentile believers may be more likely to dismiss Judaism’s point of view, indicating a certain level of disregard for the people of Israel. That said, it may be just as likely that those willing to challenge the traditional reckoning—Jew and Gentile alike—have done so through sincere study of Scripture, or even having been persuaded by Jewish roots, emotion-based reasoning (i.e. Yeshua was resurrected on a “Sunday,” allegedly making that day “first fruits,” and should therefore start the counting from the Omer, etc.). How people arrived at their conclusions cannot be discerned from the survey results, only that there does appear to be a correlation between viewpoint and degree of actual connection to the Jewish people.

Conclusion

All respondents were at least aware that there is an enduring controversy regarding the time of counting from the Omer and the subsequent dating of Shavuot. While some are content to simply follow the Jewish calendar (15%) or the lead of their congregation (8%), the majority (71%) has a definite opinion, and that opinion is heavily centered on the two main alternatives that have been in competition since the days of Yeshua.

With 43% of respondents choosing the Sadducean method, this indicates either an intentional antagonism toward tradition’s established decision, or a preponderance of alternative teaching that has had a significant influence on those both within and outside Messianic congregations. Either way, it is clear that the traditional point of view in this matter is in no way accepted carte blanche, at least in certain circles in and around the Messianic Jewish Movement, and that people are willing to entertain and embrace alternative points of view. The question is, will those who do not fall in line with tradition be willing to allow their own views to be challenged and questioned, or will they oppose tradition by reflecting their own dogmatism and closed-minded attitudes?

Nevertheless, it’s true—the New Year is here… the New Year for Israel, that is (Exodus 12:2, “This month is to you the chief of months—it is the first to you of the months of the year.”). And yet, even world-wide Jewry doesn’t have New Year’s on its collective radar right now. No, for us, New Year’s doesn’t come around for another six long months (“Rosh HaShanah”)—or so we’ve been led to believe.

“Who cares? What’s the big deal?” you retort. “Scripture doesn’t even say that the first New Moon is to be honored any differently than the others (except the seventh)!” Indeed, why does it matter that most of “civilized” planet earth calls a random moment in time—January 1^st—“New Year’s Day”? And why get all worked up just because Judaism celebrates its New Year in the Fall, instead of observing it in the Spring, according to the Scriptures?

My purpose in mentioning all this is not as corrective as you might think. It is not my intent to convert the world to Israel’s unique calendar, nor to hype up a day that deserves no more attention in our lives than Scripture explicitly calls for.

On the contrary, the reason for the hoopla is simple: to use this timely opportunity to illustrate how almost completely oblivious we are to the ways of Adonai and the Scriptures to which we so casually pledge our allegiance! We will sooner order our lives according to a blank grid hung on a wall than align ourselves with the plain and pure teaching of the Word of God.

You see, to me, “New Year’s in March (or April)” is much more than just the neglected, Scriptural reboot of Israel’s annual calendar. No—to me, it is a symbolic declaration to the world: “You are out of sync with the tempo of God… out of step with the footfalls of Messiah.”

I want you to stop and recognize the first day of the first month, not because it’s the “real” New Year’s Day, or in order to claim some imagined superiority over those who haven’t yet found “the truth.” Not at all. Israel’s New Year Day is important because it is a symbol of Messiah—the former being the cornerstone of Israel’s calendar; the latter, the Cornerstone of our lives.

The Emissary exhorts in 1Keifa (Peter) 2:2-6

… as newborn babies, desire the word’s pure milk, that in it you will grow, if indeed you [have] tasted that the Master is good. To [those] who [are] coming, [He is] a living stone… and you yourselves, as living stones, are built up [as] a spiritual house…. Therefore, also, it is contained in the Scripture: “Look! I lay in Tziyon a chief corner-stone—chosen, precious—and he who is believing on Him will not be put to shame.”

When we attempt to live the life in Messiah by hearsay—entrusting our walk to the patterns of men, rather than our first-hand experience with the Word of God—our initial steps are already off course… our foundation is already out of alignment. The New Year, like the Messiah, represents the starting point—the site of orientation upon which our trajectory is to be based. And, like the Messiah, it is also the goal… the sign that we have successfully completed another revolution, and are on track to keep moving forward in Him.

So, Happy New Year to you, disciple of Messiah! Renew your mind and be free! The heart of God is beating steadily for you today… will you forsake your tempo, and step with His time instead?

Our enews letter read in bold letters: “Only 2 weeks to Passover!”

Our subscriber replied,

No, Passover is just over six weeks away.  You need to discard that faulty Hebrew Calendar, get the new moon sighting from Jerusalem for the first new moon AFTER the spring solstice, then count the fourteen days.

Here was my reply:

Thank you for writing. I am well aware that the current Jewish calendar is determined by calculation and not by observation, and is therefore rarely accurate. I’m sure you know that the Spring Solstice is only one indicator of the arrival of the New Year (and not a Scripturally prescribed one at that, nor is it inerrant), along with the observation of the ripened barley in the Land (which is also not Scripturally prescribed, but is a reasonable factor, taking Scriptural indications into account, [i.e. the context of Exodus 9:31]).

Nevertheless, it is our position at Perfect Word that until a reliable Messianic Jewish testimony from the Land can be established—for the determination of Chodesh [New Moon] as well as Aviv [the state of the barley, hence the description of the first month of the year, see Ex. 13:4, for example]—we will join with the rest of our people in Dispersion and follow the faulty Jewish Calendar for determining months. We do this knowingly yet with a heavy heart, because it is evidence of our dispersed state as a people.

The fact of the matter is, I can celebrate Passover here in Phoenix two weeks from now, and you can celebrate it where you are in six weeks, yet neither one of us will have kept the feast.  As long as Israel nationally remains in Dispersion and fails to keep the feasts in the Land, [our observances] are nothing but memorials of memorials—and so we “keep” them as individual families and communities the best we can.

I would encourage you to pray for the Messianic Jewish community in the Land, that they may see the restoration of Israel’s calendar as an important aspect of our national return to Adonai.

Some additional thoughts: The issue of determining the calendar is not simply an issue of following the explicit instruction of Scripture. Indeed, Scripture in no way, shape or form clearly teaches us how to determine when the moon is new, or when the month is Aviv. We can extrapolate these practices from both Scriptural as well as historical data, but the issue ultimately comes down to one of authority.

Who has the authority to reestablish Israel’s calendar? The competing voices at present are as follows:

• The Israeli New Moon Society (Orthodox)
• Karaite Jews
• the established Jewish calendar

and the fact of the matter is, that these three voices carry the same level of authority: none, in my opinion. The INMS, in fact, states as much, citing the reestablishment of a Sanhedrin as the necessary precursor to altering the present calendar. The Karaites, on the other hand, feel they have the God-ordained authority to change the calendar, thus inciting many misled Messianics to assume the same. My assertion is that the Messiah Yeshua Himself has given the Messianic community alone authority over all Israel in matters such as these (Matthew 18:20), but as of yet, no acceptable voice from the Land (since this is an issue specifically concerning the Land) has made itself heard on these issues. On matters of such importance, I do not believe we should trust just any voice, but one that is proven and tested, and has the respect and acknowledgment of other upright members of the community.

It is because the present, competing voices carry the same weight of authority, that I feel the best option is to defer to the established Jewish calendar, rather than follow a rogue, non-Messianic voice (Here’s a question: would we follow a new non-Messianic Sanhedrin? Or a non-Messianic priesthood?). “Being right” on this issue is not sufficient grounds for further parting ways with our people—such an attitude demonstrates a blatant disregard for the communal character of Adonai’s covenantal relationship with His people. If we are going to make divisive decisions that challenge the status quo, they need to be made with the right attitude, on firm Scriptural ground, with unshakable, Messianic authority. Adonai is no more pleased with us for following the Karaites than the current calendar, because as long as we are a dispersed people—independent-minded and self-serving—not following the King Messiah, we simply cannot “keep the feast[s]“.

I look forward to the day that a trustworthy, established Messianic voice proclaims the days, months and years boldly from the Land. Sadly, today is not that day.

What do you think? Leave your comments below.

The Passover experience facilitated by Behold the Lamb is an uncommon, untraditional departure from the usual Passover seder, set apart by its unique and unapologetic use of Scripture—approximately ninety percent of the Behold the Lamb Haggadah is nothing more than a compilation of relevant passages from the Word… and nothing tells a story better than Scripture!

In addition to the groundbreaking Haggadah, Behold the Lamb also includes a 20+ page supplementary section containing recipes for delicious homemade matzah, an introduction to our unconventional children’s crafts, and pages of brand new teaching material on Passover topics that we have never seen treated in any other publication, Messianic or otherwise.

Because Passover is such a pivotal and foundational appointed time for Israel, we have also produced a companion Preparation Guide for hosting and facilitating the fullest Behold the Lamb experience possible. In it, we have condensed years of our own family’s Passover experience into practical advice and suggestions, not just for the ‘avodah, but for the weeks leading up to Passover, and the days immediately following it. You have never had a Passover like the Behold the Lamb Passover memorial outlined for you in these materials!

All in all, Behold the Lamb, together with the Preparation Guide, is the most practical resource we have produced to date. We are especially pleased, because it allows us the opportunity to offer you an accurate and personal glimpse into one of the most treasured and intimate moments of our own family’s life.  Not that we think what goes on in our home is more special or exceptional than others; rather, we felt it was vital to capture and present this personal perspective, because the very purpose of the Passover itself is an uninterrupted self-transmission from one person, family, and generation to the next. The way the Geoffreys memorialize Passover is just one of many, many innovative ways to do it. We only wanted to communicate our rendition to you in the hopes that you will find it to be a faithful memorial of the Passover of Scripture—and that it will provoke you to find Scripture’s Passover to be the only one worth repeating… person to person, family to family, year after year, generation after generation.

Learn more about Behold the Lamb and our other Passover-related resources by going to http://PassoverResources.perfect-word.org/ Group discounts are available!

The story of Esther and the Jews living in Persia takes place around 500 BC, near the end of Israel’s expulsion to Babylon. The historical account concludes with Esther and Mordechai’s triumph over Haman and the spirit of anti-Semitism, securing the Jewish peoples’ momentary safety in a foreign land. In short,

…Haman… the ’Agagiy, adversary of all the Jews, had devised [a plot] concerning the Jews to destroy them, and had caused pur to fall—that is, the lot—to crush them and to destroy them. But in [Esther’s uncovering of Haman’s plot and] coming in before the king, [the king responded] with the [written proclamation] letter, “Let [Haman’s] evil device that he devised against the Jews turn back upon his own head!” And they hanged him and his sons on the tree. (Esther 9:24-25)

The ensuing “days of banquet and of joy, and of sending portions [of food] one to another, and gifts to the needy” were celebrated “as days on which the Jews have rested from their enemies, and the month that has been turned to them from sorrow to joy, and from mourning to a good day.” (vs. 22) These days inaugurated an annual memorial—“Puriym—by the name of the lot”—established by Mordechai’s letter to the Jews of Persia.

Therefore, because of all the words of this letter, and what they have seen concerning this, and what has come to them, the Jews have established and received upon themselves and upon their seed and upon all those joined to them—and it may not pass away—to be keeping these two days according to their writing, and according to their season, in every year and year. And these days are [to be] remembered and kept in every generation and generation, family and family, province and province, and city and city. And these days of Puriym may not pass away from the midst of the Jews, and their memorial may not [be] ended from their seed. (Esther 9:26-28)

So by royal decree, the Jews of Persia escaped an onslaught against them, and instituted Puriym as an annual reminder to all Israel of this “good day.” Puriym is to be celebrated “the fourteenth day of the month of Adar [the twelfth month], and the fifteenth day of it, in every year and year…” (Esther 9:21)

The Silence of God

One of the historical criticisms levied against the book of Esther is that neither the name of Adonai, nor any reference to the God of Israel, is found in its text. The defense of the book’s inclusion in the canon of Scripture, however, comes from the allegedly underlying theme of divine providence, which may be encapsulated in the famous line uttered by Mordechai to the reluctant Queen Esther, “and who knows whether you have come to the kingdom for a time such as this?” (Esther 4:14)  It is therefore traditionally understood that God’s silent role in the story of Esther is what brought about the protection and salvation of the Jewish people of Persia.

But with the voice of God sounding so loudly throughout the bulk of Scripture, His “silence” in the book of Esther rings ever so conspicuously where the authoritative establishment of Puriym is concerned. Indeed, it is absolutely clear from the text that Adonai in no way authorized and implemented Puriym as a feast to be kept by Israel. Rather, it is a self-appointed time of celebration—much like that of Chanukah, another self-proclaimed feast which commemorates Israel facing and defeating a similar foe. In the end, there can be no argument that Mordechai and the Jews in Persia unilaterally imposed the annual celebration and memorial of Puriym upon their descendants forever—an appointment which was never explicitly sanctioned by Adonai. How, then, are we to handle this precarious—and somewhat presumptuous—command, which has been preserved for us in the context of Scripture?

Puriym Like Chanukah: Memorial of Historic Significance

The story of Esther is not the first account in which the Jewish people faced atrocities at the hands of the Gentiles. Even before she became a nation, Israel’s future was severely threatened while she remained enslaved by Pharaoh in Egypt. Though Adonai clearly deems the Exodus story as a monumental and super-significant event, we can also see the incitive spirit of anti-Semitism weaved like a thread throughout the tapestry of Israel’s volatile history. When she was not destroying herself by following other gods and losing her own way, she was being squeezed by the nations—forced to worship and follow other gods and other ways, or face the sting of persecution and death.

Puriym is therefore akin not to the appointed times of Adonai, but to the historical events that have shaped Israel’s identity as a persecuted people. As a pre-Messianic-era event, Puriym is most like Chanukah—indeed, their historic similarities are compelling. But as just one more event in a long line of persecution-related narratives, Puriym joins a host of Jewish “histori-days,” such as the modern Yom Yerushalayim, which celebrates the retaking of the old city of Jerusalem during the six day war of 1967, ending the reign of Gentile rule over Jerusalem for the first time in two millennia. Puriym is, of course, unique, since it alone appears in the Hebrew canon of Scripture, but its themes reverberate through the annals of time.

Clearly, there is a call from Israel’s fathers to which the sons of Israel are obliged to hearken—a voice of instruction exhorting us to remember and “never forget” what has been done for us—and to us—as the chosen people. And yet, a most curious dynamic develops from this preoccupation with Jewish victory over Gentile enemies, and suffering at the hands of foreigners—and it is vividly portrayed in the way Puriym is presently celebrated in the Jewish community… a way that is in marked contrast to the divinely ordained appointed times of Adonai.

Setting Priorities

Israel’s annual calendar is most clearly outlined in Leviticus 23, which places Passover at the beginning of the year in early Spring, and Sukot (followed by Yom HaSh’miymiy ’Atzeret) at the end of the year in the Fall. For the remainder of the annual cycle—from around mid-October through March—no once-a-year appointments exist on Israel’s officially sanctioned calendar. Like the Land, it enters a time of winter dormancy until it emerges again with new life in the Spring.

It is in this wintry void that Chanukah and Puriym find their oddly upbeat voices—the former joyfully shouting “Draydl!” while the latter happily heckles Haman. At the very least, we should ask ourselves why—in a season without days designated by the Father—we are so quick to faithfully honor our ancestors’ incidental institutions. This is not so much a question of whether or not such remembrances should be observed, but to what degree we celebrate, innovate and emphasize; especially considering that our modern observances of Chanukah and Puriym are usually more soiree than substance—and almost always pursued and commemorated with greater zeal and grander spectacle than the days instituted by Adonai Himself. Surely, the remembrance of Jewish victories should be met with joy and celebration… but that doesn’t mean Puriym has to become the Jewish answer to Halloween any more than Chanukah should continue to reign as Christmas for Jews.

The Pur You Will Always Have With You

Over the course of any given year, there are many opportunities to remember significant events in our lives and the lives of our ancestors—and none of them require an edict from God. It is perfectly fine and normal to remember anniversaries of dates that mean something to us personally, and for our parents to ask (or even demand) us to remember dates that were important to them and their parents. But like everything in life, we are required to temper our perceived needs and wants with the instructions given to us by Adonai… and if our remembrances begin to rival those appointed to us by the Father, we put our present and our future in grave jeopardy. We are what we remember—this is why Israel was given appointed times in the first place: so that we will remember Adonai, and we will be only who He wants us to be.

So this year when you celebrate Puriym, and you’re decked out in your Puriym costume, wildly swinging your gragger, and stuffing your face with Hamentashen, check yourself: do I put this much effort—and more—into all the days that Adonai has designated for remembrance? Remember your heritage and the history of our people with joy, but don’t forget the One who set you apart and made you for a purpose… a purpose far greater than parties, performances and pastries…