Douglas Jacoby Podcast

For additional notes and resources check out Douglas' website.

Main ideas:

• Sabbatarians are right about the day: Sabbath is the 7th day, sundown Friday-sundown Saturday. The 4th-C church created a "Sunday Sabbath". (Although Christians had long been meeting on Sundays, it was not legally day of rest/worship.) This happened under Constantine (early 300s).
• Yet in the 1st C, there was a change to the 1st day of week: John 20:19, 26; Acts 2:1, 20:7; 1 Cor 16:2; Rev 1:10. Jesus, after all, rose from the dead, appeared, ascended, and gave the Spirit on Sundays.
• John was in the Spirit on "the Lord's day" (Gk. kyriakē, the Greek word for Sunday).
• True, Paul enters synagogue on Sabbath, but this was for purposes of evangelizing the Jews (Acts 17:2).
• Some claim that the Sabbath preceded Moses—that it was for Adam. Yet there is no evidence of Sabbath before time of Moses (New 9:14).
• The patristic writers agree that Sabbaths are no longer kept. Rather, Christ's followers assemble on Sunday (Ignatius, Magnesians 9:1; Epistle of Barnabas, 15:8-9; Justin Martyr, First Apology, 67. It seems highly unlikely the generation after the apostles forgot the truth about the Sabbath. Ignatius, after all—writing around 107 AD—was a disciple of the apostle John!
• Sabbath receives near zero emphasis in the N.T. documents. If it is so important, isn’t it odd Paul that explicitly mentions it only once (saying it should not be an issue, Col 2:17-17; also Gal 4:8-11). It is certainly not a matter of salvation / superiority.
• What about the feeling that all 10 commandments must still apply, for aesthetic purposes or symmetry? Asymmetries are a feature of biblical revelation as well as of the natural world. Arguments from symmetry have aesthetic appeal, but not logical power.
• Christianity is a continuation and fulfillment of Judaism, but there’s also a radical disjunction from Judaism. Getting our heads around this was not easy for early (predominantly Jewish-background) Christians, and we too need to give this special consideration.
• Although Sabbath law no longer applies, but there are still vital spiritual principles: We are not machines. "The Sabbaths were given to Israel in order that they might study Torah" (Jer. Talmud, Shabbat 15:3). Shabbat is rest, yet not laziness. It is devotion to God, but not work. It is for study and prayer, but not a burden. And for those with families, a time to share.
• We have seen abundant evidence that the early church did not observe Sabbath as a Christian ordinance. Not everyone will agree with the assessment, so let’s show grace to those who value one day over another (Rom 14:5-6)—even though we must not allow them to judge us over the issue (Col 2:16).

For additional notes and resources check out Douglas' website.

Main ideas:

• In Rom 11:25, plērōma means fullness, not "full number." (The identical term appears in 13:10 and 15:29. Also John 1:16; 1 Cor 10:26; Gal 4:4; etc.)
• Rom 9:6: Ancestry doesn't count; "Israel" = children of faith, not Abraham's physical descendants.
• "All Israel" refers to true Israel—those who by faith are the sons and daughters of Abraham.
• "Remnant" (11:5) implies a minority, just as during O.T. times.
• Rom 9-11 answers the question of why most Jews failed to embrace Jesus as the Messiah. Predicting events two millennia later would not have addressed this question at all!
• The "resurrection" of Ezek 37 pertains to the return from exile (6th C. BC), with overtones of Rev 21-22. It does not refer to the founding of the modern State of Israel (1948).
• Large-scale "end-times" acceptance of fleshly Israel would be manifestly unfair to generations past.
• Thus there is no true scriptural basis for an end-times mass conversion of modern-day Jews.

For additional notes and resources check out Douglas' website.

Main ideas:

• Jesus and the apostles clearly taught that Israel had lost its covenant and nationhood in the sight of God (Matt 22:2-9; 23:31-39; John 8:22-24, 39-47; Rom 8:30-10:4; 10:20-21; 1 Thess 2:14-16).
• [These strong words are not "antisemitic," as they were articulated by Semites (Jews). Not only Jesus, but all the apostles too were Jews. Their words are no more unfair or biased than the criticisms of the O.T. prophets. Sadly, after the declension of the church in the 4th century, it was only a matter of time before real antisemitism reared its ugly head.]
• This viewpoint was universal in the early church. It did not originate from one congregation or typify one part of the Roman Empire. All over the empire, this was the position of the Christians.

For additional notes and resources check out Douglas' website.

Main ideas:

• The new covenant is for all believers, not just the Jews. In fact, the Jews have no special status before the Lord, and more than male Christians are in a different category from female Christians (Gal 3:26-29). To be Abraham's descendant is not an ethnic matter, but a matter of faith.
• Jesus speaks of the rejection of the Jews as God's people (Matt 8:8-12; 21:33-43).
• Paul clarifies that not all descended from Israel are Israel (Rom 9:6), but only those who have faith. It is to them that God's gifts and call (Rom 9:29) are transferred.
• Peter's teaching agrees with Paul's (Acts 3:22-23; also 1 Pet 2:9-10 [re: Exod 19:4-6]).
• The phrase "the house of Israel and the house of Judah" (Heb 8:8) is fulfilled in the church. The house of Israel are not the "lost tribes," let alone the Gentiles. Paul himself is an Israelite (his term), even though he hails from the tribe of Benjamin (historically part of Judah). The doctrine of the two houses is roundly rejected by the Union of Messianic Jewish Congregations, as well as by the Messianic Jewish Alliance of America. Eph 2:12-22, an other key passage in our examination of Messianic Judaism, prohibits a "two house" interpretation.

For additional notes and resources check out Douglas' website.

Main ideas:

• Law and covenant are integrally connected. Nearly the entire book of Deuteronomy is cast in the form of a covenant, the conditions of which are the commandments of the Law of Moses.
• Although key components of the old covenant (Gen 17:13; Exod 12:24; 29:9; 31:16; 40:15; 1 Ki 8:13) seem to be "forever," the original word ( Heb: 'olam, Gk: áiōn) normally means a period of time, with an emphasis on quality of time over quantity of time. This is amply illustrated in the OT (Gen 6:4; Ex 21:6; Deut 15:17; Lev 25:34; 1 Chr 16:15; Ps 105:8; 1 Sam 1:22; Ezra 4:15,19; Ps 24:7; Prov 22:28; Jon 2:6; 1 Sam 2:30).
• The first covenant predicted its own replacement (Jer 31:31-34; Isa 59:20-21; Heb 8:7-13).
• Will = testament (Gk: diathēkē, Lat: testamentum). Like the first covenant, the new covenant, which replaced it, did so only after the death of Jesus (Heb 9:15-18).
• Today God has no separate arrangement, or covenant, for the Jews. For in Christ there is no Greek (Gentile) or Jew (Gal 3:28).

For additional notes and resources check out Douglas' website.

Main ideas:

• The Law and Prophets are the foundation on which Jesus begins his transformative ministry. Analogy: algebra builds on arithmetic—not invalidating it, but fulfilling it.
• This fulfillment is illustrated in Matt 5:21-7:27. Matthew's 14 fulfillment formulae, interestingly, all cite the Prophets, (1:22; 2:15; 2:17; 2:23; 3:15; 4:14; 5:17; 8:17; 12:17; 13:35; 21:4; 26:54; 26:56; 27:9).
• Jesus is triple Messiah (anointed prophet, priest, and king).
• We also understand fulfillment through typology (offices, persons, institutions, things, events).
• And through the feasts and holy times of the Jewish year.
• Jesus is God's obedient Son, in contrast to Israel, his disobedient Son. See Exodus 4:22.
• Jesus perfectly loves God and neighbor. See Matt 7:12.
• "Christ is the end of the Law for righteousness to everyone who believes" (Rom 10:4).

For additional notes and resources check out Douglas' website.

Main ideas:

• Matthew 5:17-20 is an important passage for Messianics. Yet the commands Jesus refers to are not the typically "Jewish" mitzvoth, but dealing with anger and lust, being persons of integrity, loving enemies, etc. (We referred to 1 Corinthians 1:17, and also compared John 9:39 to John 12:47, since they illustrate how a verse out of context can easily be misinterpreted.)
• A change in priesthood requires a change in law (Heb 7:11-12; 8:13).
• Jesus set aside the Law in order to create a new humanity, comprising Jew and Gentile (Ephesians 2:14-15).
• Key features of Torah do not map over to Christianity (kosher law, circumcision, animal sacrifices, priesthood, tithing, warfare). Neither do 100s of other (less weighty) commands!
• The Torah—like the Prophets (Nevi'im)—is God's word for us. But it is not God's law for us.

For additional notes and resources check out Douglas' website.

Main ideas:

• 1st century: apostles agree Gentiles are not obligated to follow Torah (Acts 15:1-35; Titus 1:10-11).
• 19th century: rooted in evangelism of Jews, Zionism, and Dispensationalism.
• 20th century: birthed in groups like "Jews for Jesus" (1960s-1970s).
• In short, there is no "Messianic Judaism" until a few generations ago. The movement is marked not by its antiquity, but by its novelty.
• Terminology: many Semitic words are embraced, like Yeshua. Words historically offensive to Jews are avoided (e.g. crusade, cross, baptism, BC & AD). The term "Messianic" means that they accept Jesus as the Messiah.

For additional notes and resources check out Douglas' website.

A growing movement—with perhaps 250,000 members in the U.S., and 10% that number in Israel—is proclaiming that the path to Christian spirituality is through embracing Torah and the Jewishness of the early church. They aim to keep the Sabbath, observe the Old Testament festivals, use Hebrew and Aramaic words, call their leaders rabbi, support the State of Israel, and much more. They lament that so few believers have studied the Old Testament.

We applaud the Messianics for their emphasis on the Old Testament. They're right: We need to study Torah if we are to grasp the message of the whole Bible (both covenants), view the world through Jesus’s eyes, appreciate prophecy and fulfillment, and much more. They rightly reject common Protestant claims that the O.T. Law was the root of legalism, or was opposed to grace, or only superficially reflects God’s character.

The Messianics seem to see themselves as a bridge between evangelical Christianity and the Jews, whom they expect to come to Christ in large numbers at the end of the age. And yet, although they claim to be 100% Christian and 100% Jewish, few Christians—and hardly any Jews—accept them as representing their historic faiths. (Why is that?) Invest a few minutes each week so that you can assess this important movement. You will also boost your grasp of the Old Testament.

For additional notes and resources check out Douglas' website.

1. Pharaoh’s daughter / Pharaoh (daughter / father, and princess / king)
   1. 14th BC
   2. Exodus 1:15-17, 22; 2:1-10
   3. The hero is a pagan, a worshipper of the Egyptian gods—the daughter of Pharaoh!
   4. We’re not told whether she ever told her father she had adopted a Hebrew baby. Nor are we given any details about her interactions with her father, the Pharaoh. Besides, pharaohs tended to have many wives and children. (Ramesses II lived to age 90, reigning close to 70 years, and had perhaps 100 children!)
   5. Even though Pharaoh himself was considered divine, he is mocked—not by verbal scorn, but by God moving in the simple heart of a young woman—one who moved at cross-purposes to her father to safeguard the future welfare of God's people.
   6. Perhaps adopting Moses was the result more of natural affection than virtue, and it’s possible she was unaware of Pharaoh’s decree—as was Jonathan in 1 Sam14.
2. Jonathan / Saul (son / father, and prince / king)
   1. 11th BC
   2. 1 Samuel 14:24-30; 18:1-4; 19:1-6; 23:16-18
   3. Jonathan is not taken in by his father’s authoritarian outburst, or by his foolish (and counterproductive) decrees.
   4. He evinces loyalty, but not stupidity.
   5. Another great quality of Jonathan—a stark contrast to his father—is his capacity for friendship, esp. with David, who Saul now regards as his mortal enemy!
   6. David and Jonathan have a deeply spiritual relationship.
   7. Jonathan is also humble, happy to serve as David’s number two guy.
   8. Jonathan was at cross-purposes with Saul. Jonathan never did become king, or even live long to enjoy his relationship with David. He, like his father and brothers, dies in battle against the Philistines. Our next character became king, but only after a period of hiding (many years)…
3. Joash / Athaliah (son / grandmother)
   1. 8th BC
   2. 2 Chronicles 22:11-12; 23:1-21; 24:1-22
   3. Athaliah was the grandmother of Joash. She was a wicked woman but a strong leader, seizing control of the southern kingdom of Judah and ruled it for six years. Jehoiada the elderly guardian of Joash knew that the ungodly Athaliah was ruining the nation and he had the nerve to depose her once the time was right. There follows the account of one of the manycoups d'état of the Bible.
   4. Joash, guided by the elderly priest Jehoida, deposes his grandmother Athaliah.
   5. The boy-king begins his forty-year reign well. After some time, he restores the lapsed Temple, and even challenges his guardian Jehoiada to expect more of the priests and Levites!
   6. Yet when Jehoiada dies and his spiritual influence no longer shapes Joash, the boy-king quickly declines.
   7. In short, Joash lacks character. He even has Jehoiada's son Zechariah (not the minor prophet but a different person) executed for challenging his sin. As a result, the Lord does call him to account in accordance with the words of the dying Zechariah.
   8. Finally, Joash is defeated in battle, even though his forces far outnumbered the enemy.
   9. We see that Joash was at cross-purposes with his grandmother, and also (sadly) with God. Like many of us, his life was a blend of the wonderful and tragic, faith and lack of faith. Yet his story is finished; ours is still being written.
   10. Whereas Joash goes from good to bad, our next king goes in the opposite direction. Josiah!
4. Josiah / Amon (son / father)
   1. 7th BC
   2. 2 Ki 21:19-24; 22:1-2, 11, 13; 23:1-3
   3. Josiah is one Judaean king through whom Yahweh offered his people one final chance to be right with him—to be saved—from Babylon.
   4. Yet his father (Amon) was a wicked, ungodly man. Josiah is the opposite of Amon, and certainly did not live up to his father’s expectations, just as Amon was the opposite of the later Manasseh, grandfather of Josiah.
   5. And then the long-lost book of the Law is discovered….
   6. Josiah fears the Lord and honors the word of God, sending to the prophetess Huldah to learn what the Lord would have him do.
   7. Josiah renews the covenant, and things seem to be going well for Israel, yet his reformation did not last long.
   8. Josiah was certainly rowing against the tide, for most of the leaders and people of Judah were at cross-purposes with Yahweh.
   9. Next, we will examine two monarchs who aren't in the land of Israel at all. Not in Egypt (our first pair), but in Persia. Worshipers of Ahura Mazda—over 1000 years before Islam would make the land become the Islamic Republic of Iran.
5. Vashti / Xerxes (queen / king, wife / husband)
   1. 5th BC
   2. Esther 1:1-5, 9-10, 12; 1:15-2:1; 2:4, 17
   3. 486-465 bc Xerxes: his dominion is a big territory—and the banquet is a big deal.
   4. The king cares about his reputation, glory, power… but the Lord is not impressed—as with Babel in Gen 11.
   5. Inebriated, Xerxes summons his wife so that her beauty may be displayed. Yet Vashti refuses to be gawked at.
   6. The King of Persia is made to look foolish—here and throughout the book of Esther. (Connection with Pharaoh—his silly laws are flouted right under his nose.
   7. Like the other Gentile king, Pharaoh, his projection of hubris and perfection is revealed to be vain. The other 3 monarchs, Saul, Athaliah, and Amon, are also shown to be not only ungodly but sham leaders.

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Conclusion

• We may often find ourselves at cross-purposes with those who are not following the Lord. This may esp. be the case with family members, as with Pharaoh’s daughter, Jonathan, Joash, Josiah, and Vashti.
• So, how should we interact with those close to us—people involved in our lives, whether family or not—when there are conflicting agendas?
  • Respect them – always.
  • Please them / obey them – usually.
  • Ignore them – if they are pushing you to go against God’s will.
  • Don’t live for the approval of the world, or of worldly people.
  • Take our stand with the people of God, knowing that ultimately his will will be done. And may the Lord strengthen our resolve to live this way!

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If you have enjoyed the OT Character Podcast series, there is also a NT Character series, with about 70 talks, covering some 90 characters. But please don’t stop with the 175 persons given attention in these two series. After all, there are 100s of biblical characters!