Hear, O Israel: The Lord our God, the Lord is One” Duet. 6:4. what is the meaning of the word “One” in Deuteronomy? We have an understanding that “One” in this passage is Echad. Echad can mean there is only one and not many others; it can also mean two or more things bound together to become one like the two sticks in Ezekiel, the Father, Son and Holy Spirit, husband and wife, and Adam. We are familiar with these ideas. But there is another meaning to the word “One” in this passage. Echad can also mean “unique”, the one like no other. If this is the concept of the Shema, it sets God apart from all other things men call gods. It signifies that HE alone posses the attributes of deity. HIS “uniqueness” teaches us that HE is the One and Only. There can be only one God.
The earth belongs to the Lord, and all it contains;
The world and its inhabitants.
He founded it upon the seas,
and set it firm upon the flowing waters.
Who may ascend the mountain of the Lord?
Who may rise in His sanctuary?
One who has clean hands and a pure heart,
Who has not used God’s name in false oaths,
Who has not sworn deceitfully.
He shall receive a blessing from the Lord,
A just reward from the God of his deliverance.
Such are the people who seek Him,
Who long for the presence of Jacob’s God.
Lift high your heads, O you gates;
Open wide, you ancient doors!
Welcome the glorious King.
Who is the glorious King?
The Lord, with triumph and might,
The Lord, triumphant in battle.
Lift high your heads, O you gates;
Open wide, you ancient doors!
Welcome the glorious King.
Who is the glorious King?
Adonai tzeva’ot, He is the glorious King.
Psalm 24
Saturday, August 29, 2009
Saturday, August 22, 2009
From First to Last: The Righteous Will Live By Faith
Throughout the ages, the Jewish Sages attempted to group the 613 commandments into common themes to understand the major underlying principles for the worship of the LORD. According to the Talmud (Makkot 23b-24a)…
“David came and established the number of commandments at eleven, as it is written, ‘A psalm of David, LORD, who may dwell in your sanctuary? Who may live on your holy hill? He whose walk is blameless(1) and who does what is righteous(2), who speaks the truth from his heart(3) and has no slander on his tongue(4), who does his neighbor no wrong(5) and casts no slur on his fellow man(6), who despise a vile man(7) but honors those who fear the LORD(8), who keeps his oath even when it hurts(9), who leans his money without usury(10) and does not accept a bribe against the innocent(11). He who does these things will never be shaken’ (Psa 15:1-6)
Isaiah then came and established the number of commandments at six, as it is written, ‘He who walks righteously(1) and speaks what is right(2), who rejects gain from extortion(3) and keeps his hand from accepting bribes(4), who stops his ears against plots of murder(5) and shuts his eyes against contemplating evil(6)’ (Isa 33:14).
Micah then came and established the number of commandments at three, as it is written, ‘He has showed you, O man, what is good. And what does the LORD require of you? To act justly(1) and to love mercy(2) and to walk humbly with your God(3)’ (Micah 6:8).
Amos then came and established the number of commandments at one, as it is written, ‘Seek the LORD and live’ (Amos 5:6).”
But the Talmudic discussion is not quite over. Rav Nachman bar Yitzhaq took exception to this citation from Amos, claiming that the divine commandment to “seek me” runs throughout the entire Torah. Rather, it is Habakkuk who came and established the number of commandments at one, as it is written, “The righteous will live by faith“ (Hab 2:4).
Therefore, according to the Jewish Sages, the entire law can be summarized in a single commandment, “The righteous will live by faith”.
Paul appeared to draw on this understanding when he wrote, "For in the gospel a righteousness from God is revealed, a righteousness that is by faith from first to last, just as it is written: 'The rigtheous will live by faith'".
(Rom 1:17)
“David came and established the number of commandments at eleven, as it is written, ‘A psalm of David, LORD, who may dwell in your sanctuary? Who may live on your holy hill? He whose walk is blameless(1) and who does what is righteous(2), who speaks the truth from his heart(3) and has no slander on his tongue(4), who does his neighbor no wrong(5) and casts no slur on his fellow man(6), who despise a vile man(7) but honors those who fear the LORD(8), who keeps his oath even when it hurts(9), who leans his money without usury(10) and does not accept a bribe against the innocent(11). He who does these things will never be shaken’ (Psa 15:1-6)
Isaiah then came and established the number of commandments at six, as it is written, ‘He who walks righteously(1) and speaks what is right(2), who rejects gain from extortion(3) and keeps his hand from accepting bribes(4), who stops his ears against plots of murder(5) and shuts his eyes against contemplating evil(6)’ (Isa 33:14).
Micah then came and established the number of commandments at three, as it is written, ‘He has showed you, O man, what is good. And what does the LORD require of you? To act justly(1) and to love mercy(2) and to walk humbly with your God(3)’ (Micah 6:8).
Amos then came and established the number of commandments at one, as it is written, ‘Seek the LORD and live’ (Amos 5:6).”
But the Talmudic discussion is not quite over. Rav Nachman bar Yitzhaq took exception to this citation from Amos, claiming that the divine commandment to “seek me” runs throughout the entire Torah. Rather, it is Habakkuk who came and established the number of commandments at one, as it is written, “The righteous will live by faith“ (Hab 2:4).
Therefore, according to the Jewish Sages, the entire law can be summarized in a single commandment, “The righteous will live by faith”.
Paul appeared to draw on this understanding when he wrote, "For in the gospel a righteousness from God is revealed, a righteousness that is by faith from first to last, just as it is written: 'The rigtheous will live by faith'".
(Rom 1:17)
Sunday, August 16, 2009
Yes, It Will Be Face to Face
When a prophet of the LORD is among you, I reveal myself to him in visions, I speak to him in dreams. But this is not true of my servant Moses; he is faithful in all my house. With him I speak face to face, clearly and not in riddles; he sees the form of the LORD. (Num 12:6-8)
In the Jewish mind, the words of Moses have the greatest authority because Moses had a unique relationship with the LORD for he spoke with Him “face to face, as a man speaks with his friend” (Ex 33:11). The Prophets wrote based on “visions and dreams” (Num 12:6-8), while the Psalmist are considered to be Godly men reflecting on the attributes of God.
In a recent discussion the question has come up, "Will believers have the ability to speak with the LORD one on one in the Kingdom and the New Jerusalem?" Now listen to the words of Paul contrasting our present situation with our future reality.
Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known. (1 Cor 13:12)
Paul’s future condition of “we shall see face to face” appears to be making an analogy between the future relationship of the believer to the understood relationship that Moses had with God, “face to face, as a man speaks with his friend”. It is because of this future relationship, we will come to “know fully”.
Therefore, I believe a time is coming when the LORD will say, “Consider my servant Rich; he is faithful in all my house. With him I speak face to face as a man speaks to his friend”.
Shalom from Colorado
In the Jewish mind, the words of Moses have the greatest authority because Moses had a unique relationship with the LORD for he spoke with Him “face to face, as a man speaks with his friend” (Ex 33:11). The Prophets wrote based on “visions and dreams” (Num 12:6-8), while the Psalmist are considered to be Godly men reflecting on the attributes of God.
In a recent discussion the question has come up, "Will believers have the ability to speak with the LORD one on one in the Kingdom and the New Jerusalem?" Now listen to the words of Paul contrasting our present situation with our future reality.
Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known. (1 Cor 13:12)
Paul’s future condition of “we shall see face to face” appears to be making an analogy between the future relationship of the believer to the understood relationship that Moses had with God, “face to face, as a man speaks with his friend”. It is because of this future relationship, we will come to “know fully”.
Therefore, I believe a time is coming when the LORD will say, “Consider my servant Rich; he is faithful in all my house. With him I speak face to face as a man speaks to his friend”.
Shalom from Colorado
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