In Leviticus 19 Israel is instructed how to be Holy. Within Leviticus 19 is contained the ten words from Exodus 20 and Deuteronomy 5.
1) I am the Lord you God. Lev 19:2 - I am the Lord your God
2) You shall have no other Gods. Lev 19:4 - You shall not make for yourselves molten Gods.
3) You shall not take the name of the Lord your God in vain. Lev 19:12 - You shall not take a lying oath by my name.
4) Remember the Sabbath day. Lev:19:3 - You will keep my Sabbaths
5) Honor your father and your mother. Lev 19:3 - Each person shall revere his mother and father. Lev 19:3
6) You shall not murder. Lev 19:16.- You shall not stand idly by the blood of your neighbor.
7) You shall not commit adultery. Lev 19:29 - Do not profane you daughter by making her a harlot.
8) You shall not steal. Lev 19:11 You shall not steal and you shall not deal falsely.
9) You shall not bear false witness against your neighbor. Lev 19:16 - You shall not go about as a talebearer among your people.
10) You shall not covet. Lev: 19:18 - and you shall love your neighbor as yourself.
(Leviticus Rabbah 24:5 as quoted in Jacob Neusners book, "A Rabbi speaks with Jesus."
Friday, February 13, 2009
salvation part 2 - summary of the law
What does it mean to be holy because God is holy?
Rabbi Simelai expounded, "Six hundred and thirteen commandments were given to Moses, three hundred and sixty-five negative ones, corresponding to the number of the days of the solar year, and two hundred forty-eight positive commandments, corresponding to the parts of a man's body.
David came and reduced them to eleven; A Psalm of David: Lord who shall sojourn in they tabernacle, and who shall dwell in thy holy mountain? 1)He who walks uprightly and 2) works righteousness and 3) speaks truth in his heart and 4) has no slander on his tongue and 5) does no evil to his fellow and 6) does not take up a reproach against his neighbor, 7) in whose eyes a vile person is despised but, 8) honors those who fear the Lord. 9) He swears to his own hurt and changes not. 10) He does not lend interest. 11) He does not take a bribe against the innocent. (psalm 15)
Isaiah came and reduced them to six: 1) He who walks righteously and 2) speaks uprightly, 3) he who despises the gain of oppressions, 4) shakes his hand from holding bribes, 5) stops his ear from hearing of blood, 6) and shuts his eyes from looking upon evil, he shall dwell on high. (Isa 33:25-26)
Micah came and reduced them to three: It has been told you, man, what is good, and what the Lord demands from you, 1)only to do justly and 2) to love mercy, and 3) walk humbly before God. (Mic 6:8)
Isaiah again came and reduced them to two: Thus says the Lord, 1)Keep justice and 2) do righteousness. (Isa 56:1)
Amos came and reduced them to a single one, as it is said, "For thus says the Lord to the house of Israel. Seek Me and live."
Habakkuk further came and based them on one, as it is said, "But the righteous shall live by his faith" (Hab 2:4)
(Babylonian Talmud Makkot - as recorded in Jacob Neusner's book, "A Rabbi speaks with Jesus")
I would also mention that when Ray VanderLaan discusses Paul's words in the book of Galatians about the righteous living by faith, Habbukuk 2:4 is the focus.
How can we live? How can we truly live? How can we participate in God's eternal society? By seeking God's righteousness. That is salvation part 2. How frustrating it must be for my Lord to see me uninterested in his salvation. The mercy is there, the atonement is there. Why would I not then choose to live in righteousness - like Jesus demonstrated it is possible for a human being to do?
Rabbi Simelai expounded, "Six hundred and thirteen commandments were given to Moses, three hundred and sixty-five negative ones, corresponding to the number of the days of the solar year, and two hundred forty-eight positive commandments, corresponding to the parts of a man's body.
David came and reduced them to eleven; A Psalm of David: Lord who shall sojourn in they tabernacle, and who shall dwell in thy holy mountain? 1)He who walks uprightly and 2) works righteousness and 3) speaks truth in his heart and 4) has no slander on his tongue and 5) does no evil to his fellow and 6) does not take up a reproach against his neighbor, 7) in whose eyes a vile person is despised but, 8) honors those who fear the Lord. 9) He swears to his own hurt and changes not. 10) He does not lend interest. 11) He does not take a bribe against the innocent. (psalm 15)
Isaiah came and reduced them to six: 1) He who walks righteously and 2) speaks uprightly, 3) he who despises the gain of oppressions, 4) shakes his hand from holding bribes, 5) stops his ear from hearing of blood, 6) and shuts his eyes from looking upon evil, he shall dwell on high. (Isa 33:25-26)
Micah came and reduced them to three: It has been told you, man, what is good, and what the Lord demands from you, 1)only to do justly and 2) to love mercy, and 3) walk humbly before God. (Mic 6:8)
Isaiah again came and reduced them to two: Thus says the Lord, 1)Keep justice and 2) do righteousness. (Isa 56:1)
Amos came and reduced them to a single one, as it is said, "For thus says the Lord to the house of Israel. Seek Me and live."
Habakkuk further came and based them on one, as it is said, "But the righteous shall live by his faith" (Hab 2:4)
(Babylonian Talmud Makkot - as recorded in Jacob Neusner's book, "A Rabbi speaks with Jesus")
I would also mention that when Ray VanderLaan discusses Paul's words in the book of Galatians about the righteous living by faith, Habbukuk 2:4 is the focus.
How can we live? How can we truly live? How can we participate in God's eternal society? By seeking God's righteousness. That is salvation part 2. How frustrating it must be for my Lord to see me uninterested in his salvation. The mercy is there, the atonement is there. Why would I not then choose to live in righteousness - like Jesus demonstrated it is possible for a human being to do?
salvation part 2
Rabbi Hama ben Rabbi Hanina said, "What is the meaning of the following verse of scripture: "You shall walk after the Lord your God" (Deut 13:5)
Now is it possible for a person to walk after the presence of God? And has it not been said, "For the Lord your God is a consuming fire" (Deut 4:24)
But the meaning is that one must walk after the traits of the Holy One, blessed be he. ---
Just as he clothes the naked, as it written, "and the Lord God made for Adam and for his wife coats of skin and cloathed them" (Gen 3:21), so you should clothe the naked.
Just as the Holy One, blessed be he, visited the sick, as it is written, "And the Lord appeared to him by the oaks of Mamre" (Gen 18:1), so should you visit the sick.
Just as the Holy One, blessed be he, comforted the mourners, as it is written, "and it came to pass after the death of Abraham that God blessed Isaac his son" (Gen 25:1,) so should you comfort the mourners.
Just as the Holy One, blessed be he, buried the dead, as it is written, "And he buried him in the valley" (Duet 34:6), so should you bury the dead."
(Babylonian Talmud tractate sotah)
(excerpt from Jacob Neusner's book, "A Rabbi Talks with Jesus")
Now is it possible for a person to walk after the presence of God? And has it not been said, "For the Lord your God is a consuming fire" (Deut 4:24)
But the meaning is that one must walk after the traits of the Holy One, blessed be he. ---
Just as he clothes the naked, as it written, "and the Lord God made for Adam and for his wife coats of skin and cloathed them" (Gen 3:21), so you should clothe the naked.
Just as the Holy One, blessed be he, visited the sick, as it is written, "And the Lord appeared to him by the oaks of Mamre" (Gen 18:1), so should you visit the sick.
Just as the Holy One, blessed be he, comforted the mourners, as it is written, "and it came to pass after the death of Abraham that God blessed Isaac his son" (Gen 25:1,) so should you comfort the mourners.
Just as the Holy One, blessed be he, buried the dead, as it is written, "And he buried him in the valley" (Duet 34:6), so should you bury the dead."
(Babylonian Talmud tractate sotah)
(excerpt from Jacob Neusner's book, "A Rabbi Talks with Jesus")
Salavation
It is my joy to have time to read and meditate upon the holy scriptures. I have been contemplating the idea of salvation as it relates to the exodus story. Adonai saves the Hebrews from a life of slavery in Egypt. Adonai saves his people from assimilation into a society that won't last, and delivers them into a society and community that will be eternal. How does HaShem accomplish that salvation? First of all he physically removes his people from the land of Egypt and removes the physical threat of enslavement by Egypt's armies. Second, Adonai, teaches them a new way to live. Forty years in the wilderness of personal instruction, of daily manna, of water from the rock, of victory over enemies, to demonstrate the faithfulness of Adonai, to give Israel his instruction, his Torah. HaShem was creating an eternal people, and both parts were needed. Deliverance; salvation, was not only passing through parted waters and escaping soldiers, it was learning to gather only what was needed, memorizing instruction, learning to rest one day in seven, developing self control so as to refrain from complaint, and learning to worship Adonai alone.
Thus is the pattern for salvation. Jesus came to seek and save the lost, and the saving power of his resurrection gets us through the churning waters of the red sea, (guilt of sin) but that is only part one. To participate in the eternal community of God's kingdom, to be saved, we need two parts. We need part two. We need instruction. Jesus provided that instruction by endorsing Torah when he said that he came not to remove the law, but to demonstrate the law. (fulfill) As followers of Jesus should we not be intensely interested in how Jesus demonstrated Torah by his life and his teachings?
Ray VanderLaan has taught that the Kingdom of God concept is rooted in the exodus story. God acts with power, his people sing his praises, and his will is done. Doing the will of God concerns my next two posts.
Thus is the pattern for salvation. Jesus came to seek and save the lost, and the saving power of his resurrection gets us through the churning waters of the red sea, (guilt of sin) but that is only part one. To participate in the eternal community of God's kingdom, to be saved, we need two parts. We need part two. We need instruction. Jesus provided that instruction by endorsing Torah when he said that he came not to remove the law, but to demonstrate the law. (fulfill) As followers of Jesus should we not be intensely interested in how Jesus demonstrated Torah by his life and his teachings?
Ray VanderLaan has taught that the Kingdom of God concept is rooted in the exodus story. God acts with power, his people sing his praises, and his will is done. Doing the will of God concerns my next two posts.
Thursday, February 5, 2009
Finallly it is here
Sorry Newt, it took so long. I haven't gotten through the Parasha for the week but from many discussions I had with others lately I have a few thoughts. Or I guess challenges for myself this week and want anyone else to comment on them.
My first challenge is from a conversation I had with a coworker in how are we taking time everyday to take time to just listen to God without any background noise? Do I sit back everyday and look at what happened in my day and learn from things? Or do I look in the mirror and then forget about what I look like?
My second challenge for myself had to do with how I act and my "posture". If I had a mute button and somebody watched my life by my mannerisms, my expressions, & my attitude, would they call me a Jesus follower? I know I can talk about it a lot, but can I show it?
My third challenge for myself is the balance between knowledge and relationships. I would love to lock myself in my house and read the bible and many other things for the next year, but is that what I am called to do?
What does so called "church look like everyday of the week in your life? I am still trying to figure that out it mine.
Everyone feel free to comment, bash, elaborate on, or just tell me to quit posting if you want. I just promised Newt I would put something on here. These are the things that have come up a lot lately in my life.
Newt, feel free to post freely now that I have broken the ice again. Even if part of it is talking trash to me.
My first challenge is from a conversation I had with a coworker in how are we taking time everyday to take time to just listen to God without any background noise? Do I sit back everyday and look at what happened in my day and learn from things? Or do I look in the mirror and then forget about what I look like?
My second challenge for myself had to do with how I act and my "posture". If I had a mute button and somebody watched my life by my mannerisms, my expressions, & my attitude, would they call me a Jesus follower? I know I can talk about it a lot, but can I show it?
My third challenge for myself is the balance between knowledge and relationships. I would love to lock myself in my house and read the bible and many other things for the next year, but is that what I am called to do?
What does so called "church look like everyday of the week in your life? I am still trying to figure that out it mine.
Everyone feel free to comment, bash, elaborate on, or just tell me to quit posting if you want. I just promised Newt I would put something on here. These are the things that have come up a lot lately in my life.
Newt, feel free to post freely now that I have broken the ice again. Even if part of it is talking trash to me.
Wednesday, January 28, 2009
Justin, I am still waiting....
John 10:17-18 "The reason my father loves me is that I lay down my life - only to take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my father."
I have been thinking about these words for a couple of years now. They are striking words. One aspect of it that I keep coming back to is the idea that Jesus laid down his life willingly. The people who conspired against Jesus and killed him, surely believed that they were taking something from Jesus. That they killed him. Here Jesus seems to be saying that no one can take what has already willingly given. There is something about this that reaches me. Certainly I have taken advantage of Jesus haven't I? I have known the good to do, and yet did not do it figuring that Jesus had me covered by his death and resurrection - and taking advantage of Jesus and his good grace. Yet no matter how much I try to take advantage of Jesus and his grace, I can't because it is freely given. I have been wondering about this concept and its truth. It seems to make sense of what John is trying to communicate. But I am not entirely sure.
After watching this movie, Ushpizin, the thoughts came back again. The Jewish couple in their sukka, offering hospitality to very bad guests, at first did it begrudgingly, and they felt taken advantage of - then when their guests came back the second time, they couldn't thank HaShem enough for allowing them another opportunity to be Abraham to these terrible guests. And when their guests were obviously trying to take advantage of them, in over the top ways, it did not work - because their graciousness was freely given.
I wonder if this is how genuine hospitality works. When genuine hospitality is given, truly as a gift, then the host cannot be take advantage of; it is all gift. On the other hand, it if is not a gift, then the guests can fail their hosts evaluation at every possible turn.
by the way, I highly recommend this movie, Ushpizin. I would even be willing to host people here again to watch it.
John 10:17-18 "The reason my father loves me is that I lay down my life - only to take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my father."
I have been thinking about these words for a couple of years now. They are striking words. One aspect of it that I keep coming back to is the idea that Jesus laid down his life willingly. The people who conspired against Jesus and killed him, surely believed that they were taking something from Jesus. That they killed him. Here Jesus seems to be saying that no one can take what has already willingly given. There is something about this that reaches me. Certainly I have taken advantage of Jesus haven't I? I have known the good to do, and yet did not do it figuring that Jesus had me covered by his death and resurrection - and taking advantage of Jesus and his good grace. Yet no matter how much I try to take advantage of Jesus and his grace, I can't because it is freely given. I have been wondering about this concept and its truth. It seems to make sense of what John is trying to communicate. But I am not entirely sure.
After watching this movie, Ushpizin, the thoughts came back again. The Jewish couple in their sukka, offering hospitality to very bad guests, at first did it begrudgingly, and they felt taken advantage of - then when their guests came back the second time, they couldn't thank HaShem enough for allowing them another opportunity to be Abraham to these terrible guests. And when their guests were obviously trying to take advantage of them, in over the top ways, it did not work - because their graciousness was freely given.
I wonder if this is how genuine hospitality works. When genuine hospitality is given, truly as a gift, then the host cannot be take advantage of; it is all gift. On the other hand, it if is not a gift, then the guests can fail their hosts evaluation at every possible turn.
by the way, I highly recommend this movie, Ushpizin. I would even be willing to host people here again to watch it.
First of all, this is a blog. This is a different medium than a newspaper, a sermon, or a book. People come to this site only because they choose to come to this specific site. And people can also choose to ignore posts if they choose. I begin with a disclaimer because as I write I feel frustrated. And I want to write about this frustration, to those who visit this site.
I just heard a terrible sermon. Why tell you about this sermon if it is terrible? I suppose because this type of sermon is so common. It is so typical of sermons I have been hearing my whole life in every congregation with which I have participated.
The title of the sermon was, "Consumed or consumer". The text was John 2 when Jesus whipped out the moneychangers and vendors. Zeal for God's house consumed him. From this text, the sermon went on to say that we should evaluate ourselves and determine if we are consumed like Jesus or consumers. The sermon went on to talk about a book called, Consumer or Consumed. And then the rest of the sermon was about the following points. Those who are consumed like Jesus do the following things: show up, listen up, open up, roll up (as in roll up their sleeves and get to work), and pray up. On the other hand consumers are characterized by the following behaviors: They ask what is in it for me? They are quick to critisize. Church attendance is shaky. They are quick to leave over problems.
I have heard this sermon topic preached many times in many different churches. It is a standard type message given when committment is waning or when their are difficulties in a congregation over various topics. This type of message is intended to encourage people by guilt and inspiration to step in line and support the organization of church. Stop complaining, stop skipping, volunteer more, give more, and don't you dare start shopping for another church.
The goal and topic is one set of issues. That by itself would not be enough to cause me to write a blog about a sermon. What is so typically terrible about this sermon is not the topic and intended goal, (although I have issues with that as well), but the fact that the text that is used has nothing to do with what is talked about. In fact, if one considers the text and then the intended message, John chapter 2 communicates the opposite point. Jesus is so consumed with zeal for God's house, that he cannot tolerate it's corruption. Jesus doesn't go along with the program at all. In fact, whenever Jesus shows up, he ends up critisizing what is going on. Kind of like John the baptist, who also was not participating in the regular cultic activity of his day, but was out in the desert, conducting his own baptisms. Often those people who are most consumed with zeal for God's house, are those who are the biggest trouble makers for organized religion. Isn't it fascinating that Paul, who writes that we should do everything possible to get along and live at peace with everyone, and yet whenever Paul showed up in a town, it wasn't long before a riot broke out? But now I am off track.
Yet this sermon read the text of John 2, and went on to talk about lots of things that the sermon maker wanted to say. In fact, here is how I think it went. The sermon writer read a book called, Consumer or Consumed. The writer thought, "this is good stuff, my congregation should hear this, it will really scratch where we itch." Then the sermon maker came up with a great catchy punch line, "Show up, listen up, open up, roll up and pray up" And then the pastor found a text that showed some passion and used the word, "consume". The sermon writer did not talk in the sermon about the text and how it demonstrated the points, and led to those points. The sermon merely discussed the idea of being consumed and developed that idea as it fit the context of the specific congregation to which the sermon would be preached.
This type of sermon is not sola scriptura. This type of sermon is not letting the word of God dwell richly in our hearts. This type of sermon is not pure preaching of the word. Yet this type of sermon is terribly common. It happens all the time. First a goal is chosen, then a text is sought. Then when the sermon is delivered, the text is read, and then the goals are brought out.
This particular sermon was very significantly offensive because the text chosen actually works against many of the points delivered in the sermon. Often the points made are somewhat sympathetic to the text, even though they usually don't come from the text.
About the sermon goals themselves. I wonder what our church culture would look like if people did act like Jesus, John the baptist, Paul, Isaiah, Jeremiah, or others who came along reforming religious culture?
When congregations experience difficulties there is often a move by someone in the congregation to talk about unity. After all Jesus prayed about unity. The question would be, unity around what? The nazi regime experience unity, around the idea of German superiority. Democrats experience unity around their ideals, Republicans around theirs, and Communists around theirs. The religious tradition I grew up with, the CRC, experiences unity around common music, common culture, and creeds. So what should unity be around? Something to think about.
Also, should sermons not based in the text be tolerated?
I just heard a terrible sermon. Why tell you about this sermon if it is terrible? I suppose because this type of sermon is so common. It is so typical of sermons I have been hearing my whole life in every congregation with which I have participated.
The title of the sermon was, "Consumed or consumer". The text was John 2 when Jesus whipped out the moneychangers and vendors. Zeal for God's house consumed him. From this text, the sermon went on to say that we should evaluate ourselves and determine if we are consumed like Jesus or consumers. The sermon went on to talk about a book called, Consumer or Consumed. And then the rest of the sermon was about the following points. Those who are consumed like Jesus do the following things: show up, listen up, open up, roll up (as in roll up their sleeves and get to work), and pray up. On the other hand consumers are characterized by the following behaviors: They ask what is in it for me? They are quick to critisize. Church attendance is shaky. They are quick to leave over problems.
I have heard this sermon topic preached many times in many different churches. It is a standard type message given when committment is waning or when their are difficulties in a congregation over various topics. This type of message is intended to encourage people by guilt and inspiration to step in line and support the organization of church. Stop complaining, stop skipping, volunteer more, give more, and don't you dare start shopping for another church.
The goal and topic is one set of issues. That by itself would not be enough to cause me to write a blog about a sermon. What is so typically terrible about this sermon is not the topic and intended goal, (although I have issues with that as well), but the fact that the text that is used has nothing to do with what is talked about. In fact, if one considers the text and then the intended message, John chapter 2 communicates the opposite point. Jesus is so consumed with zeal for God's house, that he cannot tolerate it's corruption. Jesus doesn't go along with the program at all. In fact, whenever Jesus shows up, he ends up critisizing what is going on. Kind of like John the baptist, who also was not participating in the regular cultic activity of his day, but was out in the desert, conducting his own baptisms. Often those people who are most consumed with zeal for God's house, are those who are the biggest trouble makers for organized religion. Isn't it fascinating that Paul, who writes that we should do everything possible to get along and live at peace with everyone, and yet whenever Paul showed up in a town, it wasn't long before a riot broke out? But now I am off track.
Yet this sermon read the text of John 2, and went on to talk about lots of things that the sermon maker wanted to say. In fact, here is how I think it went. The sermon writer read a book called, Consumer or Consumed. The writer thought, "this is good stuff, my congregation should hear this, it will really scratch where we itch." Then the sermon maker came up with a great catchy punch line, "Show up, listen up, open up, roll up and pray up" And then the pastor found a text that showed some passion and used the word, "consume". The sermon writer did not talk in the sermon about the text and how it demonstrated the points, and led to those points. The sermon merely discussed the idea of being consumed and developed that idea as it fit the context of the specific congregation to which the sermon would be preached.
This type of sermon is not sola scriptura. This type of sermon is not letting the word of God dwell richly in our hearts. This type of sermon is not pure preaching of the word. Yet this type of sermon is terribly common. It happens all the time. First a goal is chosen, then a text is sought. Then when the sermon is delivered, the text is read, and then the goals are brought out.
This particular sermon was very significantly offensive because the text chosen actually works against many of the points delivered in the sermon. Often the points made are somewhat sympathetic to the text, even though they usually don't come from the text.
About the sermon goals themselves. I wonder what our church culture would look like if people did act like Jesus, John the baptist, Paul, Isaiah, Jeremiah, or others who came along reforming religious culture?
When congregations experience difficulties there is often a move by someone in the congregation to talk about unity. After all Jesus prayed about unity. The question would be, unity around what? The nazi regime experience unity, around the idea of German superiority. Democrats experience unity around their ideals, Republicans around theirs, and Communists around theirs. The religious tradition I grew up with, the CRC, experiences unity around common music, common culture, and creeds. So what should unity be around? Something to think about.
Also, should sermons not based in the text be tolerated?
Monday, January 26, 2009
numbers and ages
Justin, you said you would post something, just so i could post again without having to feel like I am the only one posting. I am now succumbing to positive pressure from our group and posting anyhow. Here is a interesting section of commentary from a scholar named Sarna. This bit is also picked up by Bruce Waltke in his commentary on Genesis.
On Genesis 47:28 and other surrounding verses.
"- one hundred and forty seven -- The lifespans of the three patriarchs lend themselves to factorization according to the following pattern. Abraham 175 = 5x5x7; Isaac 180 = 6x6x5; Jacob 147 = 7x7x3. In this series, the squared number increases by one each time while the coefficient decreases by two. Furthermore, in each case the sum of the factors is 17. Through their factorial patterns, the patriarchal chronologies constitute a rhetorical device expressing the profound biblical conviction that Israel's formative age was not a concatenation of haphazard incidents but a series of events ordered according to God's grand design. " (end quote)
The bible often uses numbers in this way, in that numbers are used to express ideas rather than factual, scientific information.
Something to think about now and then
On Genesis 47:28 and other surrounding verses.
"- one hundred and forty seven -- The lifespans of the three patriarchs lend themselves to factorization according to the following pattern. Abraham 175 = 5x5x7; Isaac 180 = 6x6x5; Jacob 147 = 7x7x3. In this series, the squared number increases by one each time while the coefficient decreases by two. Furthermore, in each case the sum of the factors is 17. Through their factorial patterns, the patriarchal chronologies constitute a rhetorical device expressing the profound biblical conviction that Israel's formative age was not a concatenation of haphazard incidents but a series of events ordered according to God's grand design. " (end quote)
The bible often uses numbers in this way, in that numbers are used to express ideas rather than factual, scientific information.
Something to think about now and then
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