Jacobs Ladder Podcast

By: David Hilgendorf (Christian Messianic Jewish)
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  • Summary

  • Loving God, others and ourselves at work and at home. Interviews and ponderings, from a Messianic perspective, and with a focus on men. Formerly the Christian Men at Work Podcast.
    Copyright Jacobs Ladder 2024
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Judaism Ministry & Evangelism Spirituality
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Episodes
  • JL 224 - Cycles of Life and Work - PPP111

    JL 224 - Cycles of Life and Work - PPP111
    Oct 21 2024
    Today I started over a cycle of reading the Bible in a year. https://hoshanarabbah.org/pdfs/read-bible-in-a-year-2024-2025.pdf Wikipedia on Rosh Hashanah https://en.m.wikipedia.org/wiki/Rosh_Hashanah In the first reading of the yearly Bible reading in Genesis it’s shows how God seems to have built this concept of cycles into the fabric of His creation. Day Week Month Year - disputes around the proper calendar - 12 months Shmita - 7 years - let land rest Jubilee - 50 years From Revival Ministries International Publish date: 03/30/2003 The Lord began dealing with me recently about the Year of Jubilee. I believe that this is our Year of Jubilee! In Nazareth, at His local Synagogue, Jesus was handed the book of Isaiah and He read from chapter 61: The Spirit of the Lord [is] upon Me, because He has anointed Me [the Anointed one, the Messiah] to preach the good news (the Gospel) to the poor; He has sent Me to announce release to the captives and recovery of sight to the blind, to send forth as delivered those who are oppressed [who are downtrodden, bruised, crushed, and broken down by calamity], 19 To proclaim the accepted and acceptable year of the Lord [the day when salvation and the free favors of God profusely abound.] Luke 4:18-19 AMP Jesus preached that the acceptable year of the Lord was here—the Year of Jubilee, which took place every 50th year—the day when salvation and the free favors of God profusely abound (Leviticus 25). What Jesus was really saying was, "I am your Year of Jubilee!" THE LORD said to Moses on Mount Sinai, 2 Say to the Israelites, When you come into the land which I give you, then shall the land keep a sabbath to the Lord. 3 For six years you shall sow your field, and for six years you shall prune your vineyard and gather in its fruits. 4 But in the seventh year there shall be a sabbath of solemn rest for the land, a sabbath to the Lord; you shall neither sow your field nor prune your vineyard. 5 What grows of itself in your harvest you shall not reap and the grapes on your uncultivated vine you shall not gather, for it is a year of rest to the land. 6 And the sabbath rest of the [untilled] land shall [in its increase] furnish food for you, for your male and female slaves, your hired servant, and the temporary resident who lives with you, 7 For your domestic animals also and for the [wild] beasts in your land; all its yield shall be for food.8 And you shall number seven sabbaths or weeks of years for you, seven times seven years, so the total time of the seven weeks of years shall be forty-nine years. 9 Then you shall sound abroad the loud trumpet on the tenth day of the seventh month [almost October]; on the Day of Atonement blow the trumpet in all your land. 10 And you shall hallow the fiftieth year and proclaim liberty throughout all the land to all its inhabitants. It shall be a jubilee for you; and each of you shall return to his ancestral possession [which through poverty he was compelled to sell], and each of you shall return to his family [from whom he was separated in bond service]. 11 That fiftieth year shall be a jubilee for you; in it you shall not sow, or reap and store what grows of itself, or gather the grapes of the uncultivated vines. 12 For it is a jubilee; it shall be holy to you; you shall eat the [sufficient] increase of it out of the field. 13 In this Year of Jubilee each of you shall return to his ancestral property. 14 And if you sell anything to your neighbor or buy from your neighbor, you shall not wrong one another. Leviticus 25:1-14 AMP Under the Old Covenant every seventh year was a time to let the ground rest so that it could recover and come back stronger, producing a stronger, healthier, more abundant harvest. But the fiftieth year—Jubilee—was an extra special year. It was a Holy year. In the last year, before the year of rest, God caused the ground to produce three times as much fruit so that His people could eat and be satisfied whilst the ground rested and whilst they rested in His goodness. Jubilee is a year of faith—where you rest from your own labors and your own efforts—allowing God's goodness to lead you and feed you. God wants us to remember that it is He Who watches over us, feeding us, guiding us, and providing for us. If we forget this, we will wear ourselves out with our own efforts, but if we remember that He is the source of our life and every good thing in our life, then we can relax in Him and focus on worshipping Him and yielding to Him. Jubilee is a time to let slaves go free, to redeem what has been lost and to reach out and help both family and neighbors and those who cannot help themselves. In the year of Jubilee, even though you do not plow or prune or sow, you are still able to eat of the fruit that the ground produces. You cannot reap from a field that you have never sown, but when you have faithfully sown and sown and sown and then God calls a Jubilee year for you, then you know that ...
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    31 mins
  • Apologia for the Law Pt 2 with Roger Hadad - JL 223

    Apologia for the Law Pt 2 with Roger Hadad - JL 223
    Oct 14 2024
    There is another New Testament writer of just one book, who sometimes seems to counter Paul’s arguments relating to the law. I’m talking, of course, about the book of James, written by the brother of the Master, though I understand his real name was Jacob or in Hebrew Ja’akov. You make the point that many of James arguments mirror those of the Master, and that James did not have a pharasaical background as Paul did. Why is this important and what can we learn from James about our understanding of the law? Your chapter titled “The Sacred Law” begins perhaps ironically with a quote from Paul, Romans 7:12 “So then, the law is holy, and the commandment is holy, righteous and good”. You then devote about 11 pages to just a portion of the many scriptures that describe the law as good, holy and something we should try to keep. Not to bore our listeners who don’t get excited about arguments based on the original Greek and Hebrew meanings, but you make a fascinating point about the use of the Greek words nomos and entole referring to the law and the commandments. Walk us through this observation and it’s implications for our understanding. You are intellectually honest, as they say, in your book, and note that modern Christianity’s understanding of the law is not without reason. You list several verses commonly used to support a certain viewpoint. I’d like to read these verses and then ask you to respond. The first verse is 2 Cor 5:17 “Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold all things have become new” The next verse is Hebrews 8:13 “In that He says a New Covenant, he has the made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away” And third is John 13:34 “A new commandment I give to you that you love one another; as I have loved you, that you also love one another”. What is your response to these verses? When asked for the greatest commandment, Christ said basically to love God and love others. Why is it a mistake to think of this love as an emotional love? No debate on this topic is complete without a reference to Acts 15. Talk to us about what happened in Acts 15 and what we should learn from it as it relates to our relationship with the law? Another phrase used in this debate is the New Covenant. Now, I realize we could devote multiple podcast episodes just talking about the concept of a covenant and all its uses in the Bible, but to cut to the chase what is your understanding of what the New Covenant is and how it should impact our faith and our understanding of the law? You use an interesting analogy of a Rubik’s cube to describe the puzzle of understanding what Christ described as weightier matters of the law, those of justice, faith and mercy. What is the relationship of these three concepts to each other?
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    40 mins
  • Apologia for the Law Pt 1 with Roger Hadad - JL222

    Apologia for the Law Pt 1 with Roger Hadad - JL222
    Oct 7 2024
    Q&A: Before we start, I want to say that full disclosure is that I consider you a friend and we attend the same congregation. I also wanted to say up front that we’re going to talk about a book You wrote called “Apologia for thee Law and the Sabbath”. And in that book you often refer to Christ as the Master. One advantage of this is that we avoid turning off one group or another by referring to Him as either Jesus or Yeshua, so if it’s alright I’ll try to refer to Him during our interview in a similar way, either as the Master or as simply Christ. You begin that book by stating that the book is not for someone who has already made up their mind that the law has been done away with. I guess we could say the same thing to our listeners, that if they’ve already up their mind on this topic this interview is not for them. Why do you say that and how would you describe the mindset of the listener who is well suited to hear our discussion today? You use an analogy of 3 TV sets for sale to describe the acceptable doctrine of Christianity today. Share that analog with us to help set the table, so to speak, for our talk today. I don’t want to spend a lot of time on your testimony in this discussion in order to save time for all the arguments from your book, but you talk about how your faith journey included a time spent with what you call other’s centered legalism. Since legalism is often a knee-jerk reaction or description to what we’re going to talk about today, define for us others-centered legalism as you experienced it and how it differs from the inner cultivation of the spirit. You start out by asking a question, can we sin without the law, and to make your point you enlist a stop sign analogy. So what is the answer to this question and explain it to us using that stop sign analogy. There are many scriptures that challenge us “not to sin” or to be righteous, and yet as Christians we believe Christ’s sacrifice was needed. How do we rectify these two seemingly incongruous ideas? Your chapter titled “dead to the law” starts out with a quote from Peter where he states that Paul’s writings are hard to understand, to which I think we can all say “Amen”. This a big deal since 2/3 of the NT was written by Paul, and many Christian doctrines are based wholly or at least in part on his writings. So let’s address this concept of being dead to the law and what seem to be contradictions in Paul’s writings. You make the point that when there are apparent contradictions with Paul or anywhere in scripture we need to look beyond the superficial meaning. So let me ask you the question, did Christ cancel or nullify the law, and how does the Sermon on the Mount help answer this question? You state that the law is not an obstacle for salvation but its indispensable platform. What do you mean by that? Another twist on this same argument is that Christ gave us a new law and it’s called love. Is this true? Let’s talk about he concept of a bond servant as described in both the OT and in the NT most notably in an often ignored short book called Philemon. What can this tell us about our relationship to the law? So the concept of a bond servant can help us better understand our relationship to the law, but you say that the concept of a school master can help us understand the reverse, the relationship of the law to us. Talk to us about this. Now with the concepts of bondservant and schoolmaster as a background, how can we better understand what Paul means when he talks about the law of liberty?
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    46 mins

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