Human history, our history is a history of violence. There has not been a time since our inception, except for a very brief moment in our inauguration that there has not been violence. From the first act of disobedience in paradise, to the first murder as a result of sibling rivalry, violence has plagued our existence.
I guess I am struck to my very being at how much our world is littered with such atrocities and violence. It is something I am aware of that our own country might be forgetting. I think maybe we become accustomed to, and also without realization, be involved in.
I am aware also of G-ds view on violence and the apathy towards its nature. We turn our heads as if to say;"I never saw anything, heard anything or did anything.". Such is the sin of my generation, and G-d responds loudly and clearly in the 11th Psalm verse 5:"The L-rd tests the righteous, but His soul hates the wicked and the one who loves violence." To the leaders who do not justice He says in Ps. 58;"Do you indeed decree what is right, you mighty lords(gods)? Do you judge the children of men uprightly? No!, in your hearts you devise wrongs; your hands deal out violence."
One of the most frequently used words to describe violence in the Hebrew bible(O.T.) is the word 'hamas". It means wrong doing; unjust gain; cruelty; violence and injustice towards someone wrongly.
The unfortunate response of mankind has always been against the grain of G-ds plan and instruction, but G-ds mercy is good and patient and still calls out for man to bow to His desire. We have witnessed the testimony of times gone by as well as present times, the abuses of religious causes in the name of G-d and Christ to exact allegiance. We have the recorded history of non religious regimes of chaos devoted to the mass destruction of genocide for dominance. We would rightly carry the title of a planet titled "the planet of hamas."
So how can we learn to curb this insatiable thirst for blood and vengeance and greed which spells out death? Are there any established measures that would ensure proper behavior towards others?
The apostle Paul had some instruction for a young pastor living in a time similar to ours. The young man was Timothy, a disciple and companion of Pauls'. From the tone of the first letter of to Timothy, we can hear an urgency in Pauls' compulsion towards this young man. Timothy was a man on the brink of leaving his ministerial position because of pressures that surrounded him and his pastorate.
Paul however, a follower and imitator of his Messiah and Lord gave fantastic, practical and divine measures for living rightly in this world. These specific instructions which I want to concentrate on are given generally to all and then specifically to the men. "First of all, then, I urge that supplications, prayers, intersessions, and thanksgivings, be made for all people, for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way."(1 Timothy 2:1-2)
The first key towards a peaceful life amidst the turmoil is prayer. Prayer can fee up the mid to concentrate on G-d, his people and His desire, while leaving selfish desires by the roadside. This form of active worship involves different aspect of prayer, such as petitioning, prostrating before a holy G-d; interceding on behalf of another and giving thanks. Imagine just concentrating on these aspects and the outcome of not ceasing to pray. We would only have time to fold our hands or lift them in prayer.
The second key to abdicating violent behavior among ourselves and worshiping is given in v. 8" I desire then that in very place the men should pray, lifting holy hands without anger or quarreling;....". Notice that this command is given to the men; why? Men by nature, are and have always been violent. Our hands have left a stain of blood that taints the color of our world. Paul commissions the men, who have such a strong tendency towards acting out in such ways to curb there appetite for quarreling and disputing towards the actions of men born of G-d.
Paul directs their hands away from clenching fists to hands that are "lifted up". These hands are ready for the purpose of distributing blessings, praises, and deeds of goodness.
The conduct of men born of the Spirit is only seen in lives of being in worship. This is a call to believing men to lift up in surrender, praise and adoration, reverence and recognition of G-ds holiness. These hands are empty, cleansed and ready for holy work.
Paul throws in a contrast between two different types of hands. He uses a very specific word for "holy" in connection with hands. It is the word "hoseous"; meaning that which is distinctly separated for G-ds ways from that which is either directly against G-ds ways or just the worldly ways. The opposite of "hoseous keiros"; holy hands is "keiros horgay"; hands of wrath. These hands set apart for holy work are hands that are without anger and quarreling. The normal idea of holy in the Hebrew is the word kodesh, and it is the separation of something or someone; the sacred from the mundane. Things, people and acts are set aside as holy and separate from something, but this Hoseous is a holiness set against something in contrast to something. Thus this act of hands in worship is a contrasting action, a kind of light against the darkness.
A beautiful picture of this way or practical outgrowth of a life given to The Master can be vividly seen in the morning sabbath service of the synagogue.
Toward the middle of the service men go up(if there is a minion), and open the ark in the front of the sanctuary. Once open a delegated person reaches inside to take out the scroll of the Torah. Both hands clasp the handles and rest it upon the right shoulder. Turned toward the congregation after raising it up in the air up to G-d Almighty, a blessing is spoken consecrating the moment for pure worship toward the only true G-d. Then a procession of the Torah goes around the congregation where any individual can touch the bible, or their hand and kiss it in reverence to the Holy Word of G-d.
If we can take the picture of this scene and imbue it to the instruction from Paul to Timothy, we can share in a kind of empty handed fellowship with hands not raised in rebellion but in reverence to G-d and devoted to His Shalom.
May we all be men, people, a worshiping community ready to spill out G-ds blessings upon people with hands made for peaceful worship and praise, in good standing with our Lord and with our neighbor as well.
May G-d bless the hands that bless His Holy Name and His Son Jesus the Messiah. Amen
Thursday, September 30, 2010
Thursday, September 23, 2010
Missed Trains and Destinations
Minutes before boarding, the time is almost here.
To many belongings, and just to much baggage I fear.
I fumble through what I felt I needed most. So much stuff; where am I going?
Was it to see the sunset on the coast?
So confused, rather dazed; the final whistle is blowing, and I'm in a complete haze.
Hands on my head, pulling out my hair.
I'm going crazy, am I already there?
The conductor yells:"All Aboard!!". So many people trample forward, ready to go and belongings and fully adorned.
Yet here I am, alone with my packed bags.
No destination, only baggage claim tags.
What do I do?! The train starts to leave.
Everyone has gone, except my grief and me.
I fall to the ground amidst all my belongings.
All I have is heavy emotions and mismatched longings.
Just when I thought that I had been left behind.
A hand reaches down and a voice says it's all fine.
The train you were wanting was going east. It wasn't quite right for you
not to say the least.
I'll wait with you here, for the next train to arrive.
We can talk for a while and you can rest and revive.
Take comfort in my words, for my presence is near.
Now hold my hand, and let me wipe that tear.
Stand up now, and leave your bags here, you won't need them you'll see.
Don't be anxious about them, there's no fee.
Here it comes now, this train is the best!
It is not going east, this one is going west.
"All Aboard"
This is first and foremost for my beloved partner in life and then to all others
who may have thought that they had missed the train.
Jesus calls out to each of us to lay down what ever baggage we have and to come and rest in his embrace. After all, He is the Savior and the G-d of second chances.
Come now, for today is the day of salvation.
Monday, September 6, 2010
To call or not to call
This is it, this will be my last of this particular commentary on Romans 10(for now).
Looking at my notes and my explanations on this passage can be read in only a couple of minutes; kind of funny I suppose. My guess is that it might not have been this difficult for the ones it was written to to understand, but only to follow in application.
V.14-17 " How then shall they call on him in whom they have not believed? And how are they to believe in him whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent? As it is written,"How beautiful are the feet of those who preach the good news! But they have not all obeyed the gospel. For Isaiah says,"Lord who has believed what he has heard from us?"So faith comes by hearing and hearing by the word of Christ.".
There are three questions here in v.14, and the fourth comes in v.15. The first two questions laid out by Paul are really predicated off the third question;"...and how shall they hear without a preacher?". We have to tackle the identification of who "they' are. First off it's as it says in v.13 "whoever", which is the all inclusive calling. Second, it seems as though the "they" is directed back towards his concern and passion for Israel, in which he began this exhortation at the outset of chp.10. Although it is specific to Israel, I believe also the questions here can apply to the whoever as well.
Let's look at the first question posed;"How then shall they call in Him in whom they have not believed?". Paul is asking a very important question here, and it's the thought of how can Israel as a whole can "call" or attach themselves to their G-d or His messenger? Paul sees Jesus as not only the Messiah but as the voice of a prophet. So he asks, how is it that you call upon G-d when He's already answered and you did not respond, repent at the message or the messenger?
The second question deals with the idea of hearing and believing;" and how shall they believe in Him of whom they have not heard?". Is this question directed to the Jews that actually witnessed the life of Jesus and earthly existence? If so, that would make complete sense in light of what not only Jesus said in his words concerning the hearing of the prophets, but what the prophets said about hearing. (Without going into quotation overload, read Isaiah and Jeremiah to get a sense of this text and the disobedience).
How can someone in all honesty call upon one in whom they would not listen to or attach their names to? How could someone believe in someone that they did not hear?
The Hebrew word for hear is "Shamah", and it means to hear, listen, pay attention, perceive and obey. Isaiah 6:9-10 gives a negative example of this usage of the word;"He said(G-d) go and say to this people, surely you hear, but you do not understand, and surely you see, but you fail to know. This people is fattening its heart, hardening its ears, and sealing its eyes, lest they see with its eyes, hear with its ears and understand with its heart, so that it will repent and be healed.".
The people of Isaiahs day heard the words of the prophet, but refused to listen and adamantly refused to heed.
Jesus uses this same passage in Matthew 13 where he teaches in parables. These parables were clear to those who sere willing to hear, but to those who chose to not be responsive to G-ds call were left in judgment for their lack of hearing and not obeying. They seemed content in their ways and and self proclaimed religion and hypocrisies. Basically it is the lack of desire to want to change and being content in social standards that cause them(and us) to be inanimate towards this message; thus they did not hear and respond. So I think the:"they did not hear", means that although they may have witnessed Jesus life and calling they did not hear, or respond and thus not believe in whom they have heard.
The next question of "how shall they hear without a preacher?". So who's the preacher? The preacher or pro claimer is the one announcing a divine message. The importance of a pro claimer is the giving of guidance through special revelation. This revelation goes beyond natural revelation, such as creation, or even conscience, but reveals special attention to action that must be heeded. The preacher is the one announcing something that G-d has spoken and then reiterates the message. We can see from the beginning of creation, revelation comes in the form of both positive and negative commands(look at Genesis 1:28 for this example). From my observation of the scriptures is that there are varied specifics in regulations, G-d calls Jew and Gentile with varied forms of positives and negatives to adhere to. Some of these things are good and holy and somethings to have and some to abstain from. Some regulations from the divine decrees keep us from hurting each other and also to prevent damage to self.
Paul in his stated questions points out how important it is for even the Jew, who has been given the revelations of G-d, that they must also "hear" and "obey" the message by way of the messenger.
V.15 "And how shall they preach unless they are sent? As it is written;"How beautiful are the feet of those who preach the good news of peace, who bring good news of good things.".
This is Pauls way of elevating the necessity of preaching truth, justice, G-ds light, and walking out G-ds ways. It's important for the message of repentance and proper walking to never cease. This is done by never negating the message or messengers of the proclamation to be sent out. The phrase, sent out comes from the Gk word, apostelo; meaning, one who was sent out, a person of merit sent as an envoy on behalf of a master in an administrative role. Paul relates this imperative of apostolic proclamation through the words of Isaiah 52:7. When Isaiah originally gave this oracle, he spoke of the beauty of the footsteps left behind when heralding G-ds promises. Even in the lovely prophecies given here by the prophet, the same mouth had called out to Israel to repent and to return.
If there was any worry on any ones mind if G-d would still send preachers, it seems clear that G-d has always sent his preachers and always will. The message was spoken, is spoken and will always be spoken, and how beautiful the feet that carry it.
V.16 "But they have not all obeyed the message. For Isaiah says, "Lord, who has believed our report?".
I think this is where I'm going to end this post for now, otherwise I will be here until 2011!
Just in the way of thinking back as to why I decided to post this commentary in the first place, I am coming to the conclusion that this passage gets kind of overused in the sense of missionary and evangelism to a lost world. The point Paul was making was for his concern for his people, heritage and religious background. That he was struggling with this reality as well. For any questions out there for those wondering about Israel and if G-d was still doing something through them and in them Paul went onto explain his theology and defense on behalf of the gospel and how they responded or remained despondent. He pointed out for those that wondered how they would here?, he commented on special revelation and how it had already been given. Paul spoke of natural revelation and how that also gave witness and testimony to them being without excuse.
Do I think that despite my reading of this passage and it not fitting in with the overuse of evangelism, that the world still needs missionaries and preachers? Yes of course I do, and before this was Jesus' commission to go out and reach, teach, baptize and make ready a world adorned as a bride for her husband.
With the truth of G-d in my/our hands and our lack of not doing, I fear more for G-ds messiah showing up and me/us being judged by not living up to the standard of truth that we were given.
G-d give us strength to carry this message of hope with validity. Amen.
Looking at my notes and my explanations on this passage can be read in only a couple of minutes; kind of funny I suppose. My guess is that it might not have been this difficult for the ones it was written to to understand, but only to follow in application.
V.14-17 " How then shall they call on him in whom they have not believed? And how are they to believe in him whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent? As it is written,"How beautiful are the feet of those who preach the good news! But they have not all obeyed the gospel. For Isaiah says,"Lord who has believed what he has heard from us?"So faith comes by hearing and hearing by the word of Christ.".
There are three questions here in v.14, and the fourth comes in v.15. The first two questions laid out by Paul are really predicated off the third question;"...and how shall they hear without a preacher?". We have to tackle the identification of who "they' are. First off it's as it says in v.13 "whoever", which is the all inclusive calling. Second, it seems as though the "they" is directed back towards his concern and passion for Israel, in which he began this exhortation at the outset of chp.10. Although it is specific to Israel, I believe also the questions here can apply to the whoever as well.
Let's look at the first question posed;"How then shall they call in Him in whom they have not believed?". Paul is asking a very important question here, and it's the thought of how can Israel as a whole can "call" or attach themselves to their G-d or His messenger? Paul sees Jesus as not only the Messiah but as the voice of a prophet. So he asks, how is it that you call upon G-d when He's already answered and you did not respond, repent at the message or the messenger?
The second question deals with the idea of hearing and believing;" and how shall they believe in Him of whom they have not heard?". Is this question directed to the Jews that actually witnessed the life of Jesus and earthly existence? If so, that would make complete sense in light of what not only Jesus said in his words concerning the hearing of the prophets, but what the prophets said about hearing. (Without going into quotation overload, read Isaiah and Jeremiah to get a sense of this text and the disobedience).
How can someone in all honesty call upon one in whom they would not listen to or attach their names to? How could someone believe in someone that they did not hear?
The Hebrew word for hear is "Shamah", and it means to hear, listen, pay attention, perceive and obey. Isaiah 6:9-10 gives a negative example of this usage of the word;"He said(G-d) go and say to this people, surely you hear, but you do not understand, and surely you see, but you fail to know. This people is fattening its heart, hardening its ears, and sealing its eyes, lest they see with its eyes, hear with its ears and understand with its heart, so that it will repent and be healed.".
The people of Isaiahs day heard the words of the prophet, but refused to listen and adamantly refused to heed.
Jesus uses this same passage in Matthew 13 where he teaches in parables. These parables were clear to those who sere willing to hear, but to those who chose to not be responsive to G-ds call were left in judgment for their lack of hearing and not obeying. They seemed content in their ways and and self proclaimed religion and hypocrisies. Basically it is the lack of desire to want to change and being content in social standards that cause them(and us) to be inanimate towards this message; thus they did not hear and respond. So I think the:"they did not hear", means that although they may have witnessed Jesus life and calling they did not hear, or respond and thus not believe in whom they have heard.
The next question of "how shall they hear without a preacher?". So who's the preacher? The preacher or pro claimer is the one announcing a divine message. The importance of a pro claimer is the giving of guidance through special revelation. This revelation goes beyond natural revelation, such as creation, or even conscience, but reveals special attention to action that must be heeded. The preacher is the one announcing something that G-d has spoken and then reiterates the message. We can see from the beginning of creation, revelation comes in the form of both positive and negative commands(look at Genesis 1:28 for this example). From my observation of the scriptures is that there are varied specifics in regulations, G-d calls Jew and Gentile with varied forms of positives and negatives to adhere to. Some of these things are good and holy and somethings to have and some to abstain from. Some regulations from the divine decrees keep us from hurting each other and also to prevent damage to self.
Paul in his stated questions points out how important it is for even the Jew, who has been given the revelations of G-d, that they must also "hear" and "obey" the message by way of the messenger.
V.15 "And how shall they preach unless they are sent? As it is written;"How beautiful are the feet of those who preach the good news of peace, who bring good news of good things.".
This is Pauls way of elevating the necessity of preaching truth, justice, G-ds light, and walking out G-ds ways. It's important for the message of repentance and proper walking to never cease. This is done by never negating the message or messengers of the proclamation to be sent out. The phrase, sent out comes from the Gk word, apostelo; meaning, one who was sent out, a person of merit sent as an envoy on behalf of a master in an administrative role. Paul relates this imperative of apostolic proclamation through the words of Isaiah 52:7. When Isaiah originally gave this oracle, he spoke of the beauty of the footsteps left behind when heralding G-ds promises. Even in the lovely prophecies given here by the prophet, the same mouth had called out to Israel to repent and to return.
If there was any worry on any ones mind if G-d would still send preachers, it seems clear that G-d has always sent his preachers and always will. The message was spoken, is spoken and will always be spoken, and how beautiful the feet that carry it.
V.16 "But they have not all obeyed the message. For Isaiah says, "Lord, who has believed our report?".
I think this is where I'm going to end this post for now, otherwise I will be here until 2011!
Just in the way of thinking back as to why I decided to post this commentary in the first place, I am coming to the conclusion that this passage gets kind of overused in the sense of missionary and evangelism to a lost world. The point Paul was making was for his concern for his people, heritage and religious background. That he was struggling with this reality as well. For any questions out there for those wondering about Israel and if G-d was still doing something through them and in them Paul went onto explain his theology and defense on behalf of the gospel and how they responded or remained despondent. He pointed out for those that wondered how they would here?, he commented on special revelation and how it had already been given. Paul spoke of natural revelation and how that also gave witness and testimony to them being without excuse.
Do I think that despite my reading of this passage and it not fitting in with the overuse of evangelism, that the world still needs missionaries and preachers? Yes of course I do, and before this was Jesus' commission to go out and reach, teach, baptize and make ready a world adorned as a bride for her husband.
With the truth of G-d in my/our hands and our lack of not doing, I fear more for G-ds messiah showing up and me/us being judged by not living up to the standard of truth that we were given.
G-d give us strength to carry this message of hope with validity. Amen.
Monday, August 30, 2010
Unexpected!
Just what does it mean to be caught unexpected? Sometimes it like someone comes from behind and startles you. It could be a raise in your income at work. It could take many forms.
It is the unexpected moments in life that can either make us take a step back, make us run away or go into a paralysis. These are how I normally embrace the unexpected.
My question is, how would G-d want me to respond to these moments and increments of intercepted gifts from His own hand.
Mary the mother of Jesus, questioned how this she could bear a son when she had no husband. This above all would be the most unpredictable event in the life of such a young girl. What did she say, and what did she do with this newsflash? In the gospel of Luke chp. 1:47 it says this;"My soul magnifies the Lord, and my spirit rejoices in G-d my savior....". Her response goes on for 8 more verses, but the point is that she handled the unexpected news with rejoicing, praising and a liturgy that is still preached, recited and studied 2000 years later.
A very difficult application for this 41 year old man who not to long ago found out that his wife will be having their fifth child. Very unexpected, but very blessed indeed.
Lord may you take this man who is still under construction and give him strength so as to give help to his wife Lord I pray today that your name may be uplifted in all of my lifes twists and turns that never take you unexpectedly.
Bruch Hashem.
It is the unexpected moments in life that can either make us take a step back, make us run away or go into a paralysis. These are how I normally embrace the unexpected.
My question is, how would G-d want me to respond to these moments and increments of intercepted gifts from His own hand.
Mary the mother of Jesus, questioned how this she could bear a son when she had no husband. This above all would be the most unpredictable event in the life of such a young girl. What did she say, and what did she do with this newsflash? In the gospel of Luke chp. 1:47 it says this;"My soul magnifies the Lord, and my spirit rejoices in G-d my savior....". Her response goes on for 8 more verses, but the point is that she handled the unexpected news with rejoicing, praising and a liturgy that is still preached, recited and studied 2000 years later.
A very difficult application for this 41 year old man who not to long ago found out that his wife will be having their fifth child. Very unexpected, but very blessed indeed.
Lord may you take this man who is still under construction and give him strength so as to give help to his wife Lord I pray today that your name may be uplifted in all of my lifes twists and turns that never take you unexpectedly.
Bruch Hashem.
Friday, August 27, 2010
For what do the Scriptures say?
I am thinking this morning that this on going commentary should have its own blog. Until then however I'll post maybe just one more after this one.
In this continuance of this commentary I have to be as honest as I can in searching out Pauls intent in his writing. So I will always steer away from some systematic apologetic s of trying to make Paul fit my theological framework. My framework however is not quite systematic anyway.
Soooo, here we go! V.11-12 "For the scriptures say,"Everyone who believes in him will not be put to shame. For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him.".
Paul always point back to the prophets as the authoritative Word. I will say this before moving on, as I believe it is imperative for the usage of scripture here, that Paul purposely and wisely chose this particular quote because of the usage of the pronoun "pas'". The word "pas" from the Greek is translated as all, everyone, or whoever. It is an all inclusive word and thus a non exclusive statement leading right into the further analysis of G-d saving "Jew and Greek alike".
Paul makes a clear mark in the clay of his readers thinking;"For there is no distinction between Jew and Greek....". He use the word "diastole" which means distinction;difference;interval;space or distance. Even though there are distinct differences in ritual observation, foods to abstain from, times of months and years to be sanctified that ore obligatory for the Jew, there is no difference on how all people come before G-d. G-d is the Lord of Lords, the creator of everything that can be seen and unseen. G-d is not exclusive to any one group or religion; G-d is over ALL. We must all come the same way, and that is through repentance and acceptance of the wonderful revelation of G-d Himself. Paul is just evening up the gap for the purpose of dismantling the wall of pride and prejudice that is built up by both parties addressed.
V 13-"For whoever calls on the name of the Lord shall be saved."
To understand this quote, Paul uses the words from the Prophet Joel. There are two phrases to understand that I think are important here. Let's start with "For whoever calls on the name of the Lord...". It's imperative to understand the context here and to see why Paul chose the prophet Joel to make his statement of faith and confession. So as to make this quick I just broke down the chapters of Joel into a synopsis. Chapter on speaks of the invasion of the destroying locusts and a call to repentance. Chapter 2 deals with the eschatological "day of the Lord'; war and bloodshed; returning to the land and the pouring out of G-ds Spirit. Chapter 3 talks of G-ds judging the nations and the glorious future of Judah.
After a revealing look at the future era of messianic reign, when G-d had shown jealousy for the land and His people(2:18), G-d says that afterward He would do something. Biblically and prophetically speaking, this would be the end of the times of the Gentiles. That is to say that Israel would have by divine decree, their land apart from the Gentile ruler ship.
In all of these promises, Joel pronounces by way of inspiration;"I will pour out my Spirit in all flesh...". The "all flesh" is speaking of just that; "all flesh". Whether Jew or Gentile. The Spirit of G-d will inspire not just the Jew, but break the boundaries of the sexes through:"your sons and daughters"; through barriers of age:"your old men shall have dreams and your young men shall see visions.". G-d even breaks the through the walls of what we call first class and lower class;"even on the male and female slaves in those days I will pour out my Spirit.".
This is Pauls purpose in his usage of this passage, it is to demonstrate that G-d is impartial to the idea of ethnic superiority and that he is the maker of all flesh and all are welcome unequivocally to call on Him.
This is the second phrase included in the verse and that is to call in Him. Joel uses the Hebrew expression "to call" and it basically means to summons G-ds aid. To have this done is for the person calling to have come to a place of understanding of who we are and who G-d is. It is place of humility, divine sorrow for sins and a desperate cry for help that we cannot bring ourselves and thus are dependent upon the G-d of all. The Greek word used for this same expression is "epikalomeous", and it means to call upon or attach or connect to a name.
Paul has an interesting thought with the usage of words and quotes, he uses it to kind of purport an apologetic response to the superiority syndrome and states not only that the nations will call upon the G-d of creation, but will attach His name to theirs and their name to His. This proves to only slam the door on the pride of each of the hearers of the letter.
May we "all" recognize the place where we are at, that we are all the same and in need of G-ds divine favor and grace. I am no better and am in no way superior to any one, because even the faith that I have I cannot even claim as my own, seeing that even that is a grace.
May we all be humbled in His presence call upon the only one that can deliver us from ourselves, the Lord Jesus Messiah. Amen.
In this continuance of this commentary I have to be as honest as I can in searching out Pauls intent in his writing. So I will always steer away from some systematic apologetic s of trying to make Paul fit my theological framework. My framework however is not quite systematic anyway.
Soooo, here we go! V.11-12 "For the scriptures say,"Everyone who believes in him will not be put to shame. For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him.".
Paul always point back to the prophets as the authoritative Word. I will say this before moving on, as I believe it is imperative for the usage of scripture here, that Paul purposely and wisely chose this particular quote because of the usage of the pronoun "pas'". The word "pas" from the Greek is translated as all, everyone, or whoever. It is an all inclusive word and thus a non exclusive statement leading right into the further analysis of G-d saving "Jew and Greek alike".
Paul makes a clear mark in the clay of his readers thinking;"For there is no distinction between Jew and Greek....". He use the word "diastole" which means distinction;difference;interval;space or distance. Even though there are distinct differences in ritual observation, foods to abstain from, times of months and years to be sanctified that ore obligatory for the Jew, there is no difference on how all people come before G-d. G-d is the Lord of Lords, the creator of everything that can be seen and unseen. G-d is not exclusive to any one group or religion; G-d is over ALL. We must all come the same way, and that is through repentance and acceptance of the wonderful revelation of G-d Himself. Paul is just evening up the gap for the purpose of dismantling the wall of pride and prejudice that is built up by both parties addressed.
V 13-"For whoever calls on the name of the Lord shall be saved."
To understand this quote, Paul uses the words from the Prophet Joel. There are two phrases to understand that I think are important here. Let's start with "For whoever calls on the name of the Lord...". It's imperative to understand the context here and to see why Paul chose the prophet Joel to make his statement of faith and confession. So as to make this quick I just broke down the chapters of Joel into a synopsis. Chapter on speaks of the invasion of the destroying locusts and a call to repentance. Chapter 2 deals with the eschatological "day of the Lord'; war and bloodshed; returning to the land and the pouring out of G-ds Spirit. Chapter 3 talks of G-ds judging the nations and the glorious future of Judah.
After a revealing look at the future era of messianic reign, when G-d had shown jealousy for the land and His people(2:18), G-d says that afterward He would do something. Biblically and prophetically speaking, this would be the end of the times of the Gentiles. That is to say that Israel would have by divine decree, their land apart from the Gentile ruler ship.
In all of these promises, Joel pronounces by way of inspiration;"I will pour out my Spirit in all flesh...". The "all flesh" is speaking of just that; "all flesh". Whether Jew or Gentile. The Spirit of G-d will inspire not just the Jew, but break the boundaries of the sexes through:"your sons and daughters"; through barriers of age:"your old men shall have dreams and your young men shall see visions.". G-d even breaks the through the walls of what we call first class and lower class;"even on the male and female slaves in those days I will pour out my Spirit.".
This is Pauls purpose in his usage of this passage, it is to demonstrate that G-d is impartial to the idea of ethnic superiority and that he is the maker of all flesh and all are welcome unequivocally to call on Him.
This is the second phrase included in the verse and that is to call in Him. Joel uses the Hebrew expression "to call" and it basically means to summons G-ds aid. To have this done is for the person calling to have come to a place of understanding of who we are and who G-d is. It is place of humility, divine sorrow for sins and a desperate cry for help that we cannot bring ourselves and thus are dependent upon the G-d of all. The Greek word used for this same expression is "epikalomeous", and it means to call upon or attach or connect to a name.
Paul has an interesting thought with the usage of words and quotes, he uses it to kind of purport an apologetic response to the superiority syndrome and states not only that the nations will call upon the G-d of creation, but will attach His name to theirs and their name to His. This proves to only slam the door on the pride of each of the hearers of the letter.
May we "all" recognize the place where we are at, that we are all the same and in need of G-ds divine favor and grace. I am no better and am in no way superior to any one, because even the faith that I have I cannot even claim as my own, seeing that even that is a grace.
May we all be humbled in His presence call upon the only one that can deliver us from ourselves, the Lord Jesus Messiah. Amen.
Wednesday, August 25, 2010
Confession of the repentent
The bent of my heart is to conceal,but the desire of my heart is to confess. I am a liar; deceiver; one who lashes out in anger; one who is selfish and desires my pleasure above all. I have taken what was not mine, I guess that makes me a thief. My eyes lust for what is not mine and horded what I thought I could have all to my self. With all this coming forth from my mouth(hands), what remains is an empty shell of a person wanting the breath from heaven to give real life with nothing to boast of except The King of Heaven to accept and receive this sinful man and make me clean.
In Proverbs 28:13 is is written;"He that covers his sins shall not prosper, but whoever confesses and forsakes shall have mercy." This is the idea of concealing ones sins and trying to cover them up. It is for the one who confesses, that is, acknowledge in thought and in deed(repentance) toward G-d, coupled with belief in the Lord Jesus that there is salvation.
Romans 10:9-10;" ....that if you confess with your mouth the Lord Jesus and believe in your heart that G-d raised him from the dead, you will be saved. For with the heart one believes unto righteousness and with the mouth confession is made unto salvation."
I must confess here as I try to get into Pauls head,that I am just trying to figure out what he meant by belief and confession. Is it the mental ascent of knowledge and just preferring some creed? Or is there more to this idea that has been lost in translation over the past 2000 years?
Paul through out the letter has been trying to get his readers to turn from pride and back to the one he preached, or to the one they had heard from someone else preaching. He appeals to the death of Jesus and his purpose, ultimately revealed in his resurrection, in hopes that it would cause the hearts of his readers to turn back in humility to their G-d. It is in the universal message that all men fall short of G-ds glory and through belief, that is, the message that pierces the heart and causes one to recognize G-ds greatness and our own falleness and thus thrusts us towards the message conveyed.
Following side by side, belief and confession clasp hands together and the relationship between G-d and man is restored. Like David relationship with G-d after his confrontation from Nathan the prophet; his joy of his salvation was restored, even though there were horrible reprocutions for his terrible actions.
Once again in Pauls' strong belief in Jesus as Messiah, the central part of his message, is putting faith into the Lord Jesus. This is his focal point, for all to turn back and to G-d though the power of the resurrection of Jesus.
I think it is important to comment on this part of Pauls' thinking here(at least it is for me). It is not just "believing in Jesus" to be saved that makes up the bulk of this letter or the gospel for that matter. The whole message, whether it is taught by the pen of Paul, James, Peter ect...is a message of explanation, proclamation, exhortation and invitation and exponentially to bow to the command of G-d himself.
"For with the heart one believes unto righteousness..."
Paul springs off of his use of Abrahams favor with G-d(chp.4) to make his point stand firm. It was Abraham believing the physically impossible to be possible with omnipotent G-d he had come to know. It is the believing in G-ds promises that this becomes a sweet smelling aroma of the sacrifice of what Abraham could not do. It is faith accompanied by the humility of confession that we place our disbelief, disillusionment, dashed dreams and hopes, our sinfulness and pride and lay them upon the alter of sacrifice to be burned. What is left after the sacrificing of these things is the wonderful gift of new life, new beliefs; perspectives; new hopes and dreams and a G-d that is pleased that you believe in Him and His Son.
This is the power of confession and the wonder of belief. It is not an easy believe-ism and it is not a belief that is prideful, but humble and willing to walk side by side with another. It the glory of faith and belief which allows us to never lift self up so as to overshadow another but step out of the way to lift up another so as to glorify the giver of all good.
Lord forgive me of my sin and accept my confession of my own pride which separates me from you who alone is worthy of boasting. Amen.
In Proverbs 28:13 is is written;"He that covers his sins shall not prosper, but whoever confesses and forsakes shall have mercy." This is the idea of concealing ones sins and trying to cover them up. It is for the one who confesses, that is, acknowledge in thought and in deed(repentance) toward G-d, coupled with belief in the Lord Jesus that there is salvation.
Romans 10:9-10;" ....that if you confess with your mouth the Lord Jesus and believe in your heart that G-d raised him from the dead, you will be saved. For with the heart one believes unto righteousness and with the mouth confession is made unto salvation."
I must confess here as I try to get into Pauls head,that I am just trying to figure out what he meant by belief and confession. Is it the mental ascent of knowledge and just preferring some creed? Or is there more to this idea that has been lost in translation over the past 2000 years?
Paul through out the letter has been trying to get his readers to turn from pride and back to the one he preached, or to the one they had heard from someone else preaching. He appeals to the death of Jesus and his purpose, ultimately revealed in his resurrection, in hopes that it would cause the hearts of his readers to turn back in humility to their G-d. It is in the universal message that all men fall short of G-ds glory and through belief, that is, the message that pierces the heart and causes one to recognize G-ds greatness and our own falleness and thus thrusts us towards the message conveyed.
Following side by side, belief and confession clasp hands together and the relationship between G-d and man is restored. Like David relationship with G-d after his confrontation from Nathan the prophet; his joy of his salvation was restored, even though there were horrible reprocutions for his terrible actions.
Once again in Pauls' strong belief in Jesus as Messiah, the central part of his message, is putting faith into the Lord Jesus. This is his focal point, for all to turn back and to G-d though the power of the resurrection of Jesus.
I think it is important to comment on this part of Pauls' thinking here(at least it is for me). It is not just "believing in Jesus" to be saved that makes up the bulk of this letter or the gospel for that matter. The whole message, whether it is taught by the pen of Paul, James, Peter ect...is a message of explanation, proclamation, exhortation and invitation and exponentially to bow to the command of G-d himself.
"For with the heart one believes unto righteousness..."
Paul springs off of his use of Abrahams favor with G-d(chp.4) to make his point stand firm. It was Abraham believing the physically impossible to be possible with omnipotent G-d he had come to know. It is the believing in G-ds promises that this becomes a sweet smelling aroma of the sacrifice of what Abraham could not do. It is faith accompanied by the humility of confession that we place our disbelief, disillusionment, dashed dreams and hopes, our sinfulness and pride and lay them upon the alter of sacrifice to be burned. What is left after the sacrificing of these things is the wonderful gift of new life, new beliefs; perspectives; new hopes and dreams and a G-d that is pleased that you believe in Him and His Son.
This is the power of confession and the wonder of belief. It is not an easy believe-ism and it is not a belief that is prideful, but humble and willing to walk side by side with another. It the glory of faith and belief which allows us to never lift self up so as to overshadow another but step out of the way to lift up another so as to glorify the giver of all good.
Lord forgive me of my sin and accept my confession of my own pride which separates me from you who alone is worthy of boasting. Amen.
Friday, August 20, 2010
A little more Commentary
Continuing on with commenting on my views Romans 10.
Jesus' life was filled with obedience to Torah, but not with just obedience; with an applied sense of the principles of love for G-d through the Torah.
As far as my reading of the gospels, I have never found Jesus to be guilty of breaking or violating G-ds Torah. Jesus did however challenge certain views and practices. Jesus after all did not come to abolish the Torah, but to fulfill.
To expand a little on v.4 which reads;"For Christ is the goal of the Law for righteousness to everyone that believes .", is to say that Jesus exemplified, lived out and demonstrated the righteousness that G-d desired. He showed compassion for those that needed compassion; love when none else would demonstrate it; rebuke when someone needed to be corrected theologically or just in practice.
Paul uses the word "telos" for the word most often translated as the 'end' of the law. I think there is a word that conveys the thought much better here which I have already chosen to insert. Telos means full performance; perfect discharge; fulfillment; realization or goal; an end attained or a closing act.
The idea that is read through the N.T.; especially the gospels is that Jesus walked successfully the paradox of religious duty and a living faith; thus attaining the 'Telos"; the goal of full performance.
Thus if Jesus is being pointed out as the object in which one is to look to for example, he is and had become the one to reach for the goal of the righteousness for every one that believes. So Jesus being the fulfillment or goal is the blueprint for everyone. Paul wants all eyes toward his Messiah, G-ds message of salvation to prick the hears of every man and woman to come to in repentance and truly live the paradoxical life of faith and religion.
V.5-"For Moses writes about the righteousness which os of the law;"the man who does those things shall live by them."
At first glance between vv.5-6, he seems to be contrasting the Torah(law) and the idea of faith, but I suggest he is showing how they co-exist together. I want to take a look at the passage taken from Leviticus and then expound for further on the other verses Paul uses. This should greatly increase understanding for interpreting the next few verses.
Leviticus 18:5"You shall observe my decrees and my laws which man shall carry out and by which he shall live, I am the L-rd."
Now to grasp this passage is not difficult, it is to the Jewish community in observance of moral standards in intimacy. Following and observing is for the sake of life, or keeping semblance of standards in conduct. This is not unimportant in anyway, but Paul is setting up the birds eye view of what he believes is missing in the observant Jews perspective. He is saying, "Yes, you are as a Jew, obligated to the keeping of Torah, but......"
VV.6-8"But the righteousness of faith speaks in this way, Do not say in your heart who will ascend into heaven?,( that is is to bring Christ down) or, who will descend into the abyss?(this is, to bring Christ up from the dead). But what does it say? The word is near you, in your
mouth and in your heart"(that is, the word of faith which we preach):........".
This is probably Pauls strongest statements of devotion to Jesus as Messiah and is the missing element that he strongly holds as the missing link in all of this; it's faith.
For the best interpretation of this passage it would be best to read it from the original source from where it came; the quote is from Duet. 30:11-14. I am not going to write in the verses, because of the sake of space, but it reads differently than what Paul has written in his letter. This is what I'd like to look at and comment on.
To simply break down what was being spoken of in Duet., G-d is telling the Israelite s that all the commandments, statutes and the ways in which to walk when they go into the land is not out of reach for them. G-d says it is not hidden from them or distant; that is to say, not some esoteric or you to search after in some mystical posture of find under a rock in a distant place; its' right here. G-d then explains where it is not; it's not in heaven, where only some guru can claim that they have the secrets of G-d. Neither is ti beyond the sea for us so that only some may travel on a journey to obtain and bring back to the masses. After explaining where G-ds will is not , he simply says in v.14 ;"But the word is very near to you. It is in your mouth and in our heart, so that you can do it."
There are two categories which Paul illuminates with the reiteration of the verses with the insertion of his interpretation. In vv.6-8 Paul adds additional words to express the idea of Jesus into the equation;"who will ascend into heaven?(that is to bring Christ down) or who will descend into the abyss?( that is to bring Christ up from the dead)." Paul seems to take a little liberty here for the purpose of practicality in comprehension. Duet. 30:12-13 reads; "who shall ascend into heaven for us and bring it to us, that we may hear and do it? ....who will go over the sea for us and bring it to us, that we may hear and do it?"
The idea of the depth of the sea is here in Pauls usage of phrasing, and it is here to demonstrate that it is not neccasary for anyone to cross such depths to attain this action that G-d called them to do. Paul uses the word abusson, the abyss, meaning bottomless or the place of dead. His choice of phrasing has to be understood in light of bringing up Christ from the land of the dead. Paul has not changed the meaning of this, but has rather taken his readers to the edge of G-ds sovereignty. He is taking his audience to the pinnacle of G-ds knowledge so as to ground their arrogance and humble them in how all men and women approach the Holy.
Paul is stringing together a theological thread into which the weaves a tapestry of soteriological thought into how Jesus is Messiah not only for the Jew but also for the world. He begins to stitch the idea of covenant with "the word is near...". For this terminology is so closely tied to the Jewish faith, they would immediately adhere to and be attentive to respond.
"In your mouth..." This carries tremendous action; for it is the action of confessing. It is an action of confessing sins and an action of confessing Jesus, who is the catalyst for confession.
"and in your heart.." This is the essence of who we are and it is the souls response to something. In this case it is the response to a return to G-d and that is repentance through confession and it must be through the faculties of both mind and heart.
This is Pauls gospel message and he proclaims it loudly;"this is the word of faith which we preach.". This is where Paul and his message are most strongly felt, because he just clears the air of any esoteric meaning of attaining a relationship with G-d by using this biblical reference of reasoning. In other words there is no kind of secret, no amount of dance or ritualism that's involved and is quite simplistic yet very profound.
This keeps with the continuity of the entire letter, he again obliterates the idea of any room for boasting. The idea that someone could plumb the depths or climb into the heights more than another based on genealogy or background of sorts becomes absurd.
That is probably enough until tomorrow.
Just my final thoughts for today on these verses before I sign off. I am so grateful for the wisdom of G-d to offer me, a man of no reputable background, no sacred genealogy or works to which to boast would allow me the opportunity to confess the Savior of the world and come full circle which is inly of and by His grace. Amen and Bruch HaShem
Jesus' life was filled with obedience to Torah, but not with just obedience; with an applied sense of the principles of love for G-d through the Torah.
As far as my reading of the gospels, I have never found Jesus to be guilty of breaking or violating G-ds Torah. Jesus did however challenge certain views and practices. Jesus after all did not come to abolish the Torah, but to fulfill.
To expand a little on v.4 which reads;"For Christ is the goal of the Law for righteousness to everyone that believes .", is to say that Jesus exemplified, lived out and demonstrated the righteousness that G-d desired. He showed compassion for those that needed compassion; love when none else would demonstrate it; rebuke when someone needed to be corrected theologically or just in practice.
Paul uses the word "telos" for the word most often translated as the 'end' of the law. I think there is a word that conveys the thought much better here which I have already chosen to insert. Telos means full performance; perfect discharge; fulfillment; realization or goal; an end attained or a closing act.
The idea that is read through the N.T.; especially the gospels is that Jesus walked successfully the paradox of religious duty and a living faith; thus attaining the 'Telos"; the goal of full performance.
Thus if Jesus is being pointed out as the object in which one is to look to for example, he is and had become the one to reach for the goal of the righteousness for every one that believes. So Jesus being the fulfillment or goal is the blueprint for everyone. Paul wants all eyes toward his Messiah, G-ds message of salvation to prick the hears of every man and woman to come to in repentance and truly live the paradoxical life of faith and religion.
V.5-"For Moses writes about the righteousness which os of the law;"the man who does those things shall live by them."
At first glance between vv.5-6, he seems to be contrasting the Torah(law) and the idea of faith, but I suggest he is showing how they co-exist together. I want to take a look at the passage taken from Leviticus and then expound for further on the other verses Paul uses. This should greatly increase understanding for interpreting the next few verses.
Leviticus 18:5"You shall observe my decrees and my laws which man shall carry out and by which he shall live, I am the L-rd."
Now to grasp this passage is not difficult, it is to the Jewish community in observance of moral standards in intimacy. Following and observing is for the sake of life, or keeping semblance of standards in conduct. This is not unimportant in anyway, but Paul is setting up the birds eye view of what he believes is missing in the observant Jews perspective. He is saying, "Yes, you are as a Jew, obligated to the keeping of Torah, but......"
VV.6-8"But the righteousness of faith speaks in this way, Do not say in your heart who will ascend into heaven?,( that is is to bring Christ down) or, who will descend into the abyss?(this is, to bring Christ up from the dead). But what does it say? The word is near you, in your
mouth and in your heart"(that is, the word of faith which we preach):........".
This is probably Pauls strongest statements of devotion to Jesus as Messiah and is the missing element that he strongly holds as the missing link in all of this; it's faith.
For the best interpretation of this passage it would be best to read it from the original source from where it came; the quote is from Duet. 30:11-14. I am not going to write in the verses, because of the sake of space, but it reads differently than what Paul has written in his letter. This is what I'd like to look at and comment on.
To simply break down what was being spoken of in Duet., G-d is telling the Israelite s that all the commandments, statutes and the ways in which to walk when they go into the land is not out of reach for them. G-d says it is not hidden from them or distant; that is to say, not some esoteric or you to search after in some mystical posture of find under a rock in a distant place; its' right here. G-d then explains where it is not; it's not in heaven, where only some guru can claim that they have the secrets of G-d. Neither is ti beyond the sea for us so that only some may travel on a journey to obtain and bring back to the masses. After explaining where G-ds will is not , he simply says in v.14 ;"But the word is very near to you. It is in your mouth and in our heart, so that you can do it."
There are two categories which Paul illuminates with the reiteration of the verses with the insertion of his interpretation. In vv.6-8 Paul adds additional words to express the idea of Jesus into the equation;"who will ascend into heaven?(that is to bring Christ down) or who will descend into the abyss?( that is to bring Christ up from the dead)." Paul seems to take a little liberty here for the purpose of practicality in comprehension. Duet. 30:12-13 reads; "who shall ascend into heaven for us and bring it to us, that we may hear and do it? ....who will go over the sea for us and bring it to us, that we may hear and do it?"
The idea of the depth of the sea is here in Pauls usage of phrasing, and it is here to demonstrate that it is not neccasary for anyone to cross such depths to attain this action that G-d called them to do. Paul uses the word abusson, the abyss, meaning bottomless or the place of dead. His choice of phrasing has to be understood in light of bringing up Christ from the land of the dead. Paul has not changed the meaning of this, but has rather taken his readers to the edge of G-ds sovereignty. He is taking his audience to the pinnacle of G-ds knowledge so as to ground their arrogance and humble them in how all men and women approach the Holy.
Paul is stringing together a theological thread into which the weaves a tapestry of soteriological thought into how Jesus is Messiah not only for the Jew but also for the world. He begins to stitch the idea of covenant with "the word is near...". For this terminology is so closely tied to the Jewish faith, they would immediately adhere to and be attentive to respond.
"In your mouth..." This carries tremendous action; for it is the action of confessing. It is an action of confessing sins and an action of confessing Jesus, who is the catalyst for confession.
"and in your heart.." This is the essence of who we are and it is the souls response to something. In this case it is the response to a return to G-d and that is repentance through confession and it must be through the faculties of both mind and heart.
This is Pauls gospel message and he proclaims it loudly;"this is the word of faith which we preach.". This is where Paul and his message are most strongly felt, because he just clears the air of any esoteric meaning of attaining a relationship with G-d by using this biblical reference of reasoning. In other words there is no kind of secret, no amount of dance or ritualism that's involved and is quite simplistic yet very profound.
This keeps with the continuity of the entire letter, he again obliterates the idea of any room for boasting. The idea that someone could plumb the depths or climb into the heights more than another based on genealogy or background of sorts becomes absurd.
That is probably enough until tomorrow.
Just my final thoughts for today on these verses before I sign off. I am so grateful for the wisdom of G-d to offer me, a man of no reputable background, no sacred genealogy or works to which to boast would allow me the opportunity to confess the Savior of the world and come full circle which is inly of and by His grace. Amen and Bruch HaShem
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