Exodus 25:10-22
The first instructions for the furnishings of the tabernacle concern what will be called the ark, which is a chest (verse 10). It will serve as a symbolic portable throne for the Lord. “Testimony” (verse 16) refers to the two tablets of commandments considered the basic requirement of the covenant.
“Atonement” (verse 17) means at-one-ment. It is the Lord’s own gracious action to be at one with his people. An “atonement cover” signified that the purpose of God’s dwelling with the people was to be at one with them, that God and his people should not be estranged. Recall God’s first question to humanity, “Where are you?” (Genesis 3:9).
The winged creatures known as cherubim aided in a sense of the Lord’s power and presence, not as a sort of charm to win battles, but as a catalyst for discerning the Lord’s voice in all matters for a people.
Next: What happened to the ark?
Prayer:
Forbid me, Lord, from ever thinking of your power as that which is to be used to further my selfish agendas, but as the means you supply for what you graciously intend. Through Christ. Amen.
Tuesday, June 26, 2007
Friday, June 22, 2007
furnished for welcome
Exodus 25:1-9
The plans for the tabernacle include colours and materials associated with royalty, most of which would be obtained only with considerable effort (e.g. blue and purple dyes from a Mediterranean shellfish). The ambience will help remind people of who is in charge, since the basic purpose of the tabernacle is to be the transportable place of presence for the Lord. When Moses was on the mountain, it was clouded over and the glory of the Lord settled on it (24:15-16). It was in this setting that Moses received instructions for the tabernacle, which is to be the place where the glory of God, once having covered the mountain, will accompany Israel while journeying. This purpose is spelled out in verse 8 of chapter 25: “Then have them make a sanctuary for me, and I will dwell among them.” Verse 9 points to detailed instructions to come.
Prayer:
God, let me furnish my heart with the splendour of my great, acknowledged need, that you may dwell there forever. Through Christ. Amen.
The plans for the tabernacle include colours and materials associated with royalty, most of which would be obtained only with considerable effort (e.g. blue and purple dyes from a Mediterranean shellfish). The ambience will help remind people of who is in charge, since the basic purpose of the tabernacle is to be the transportable place of presence for the Lord. When Moses was on the mountain, it was clouded over and the glory of the Lord settled on it (24:15-16). It was in this setting that Moses received instructions for the tabernacle, which is to be the place where the glory of God, once having covered the mountain, will accompany Israel while journeying. This purpose is spelled out in verse 8 of chapter 25: “Then have them make a sanctuary for me, and I will dwell among them.” Verse 9 points to detailed instructions to come.
Prayer:
God, let me furnish my heart with the splendour of my great, acknowledged need, that you may dwell there forever. Through Christ. Amen.
Wednesday, June 20, 2007
Signed and Sealed
Exodus 24
This chapter brings the climax to a series of events establishing the covenant between God and Israel. It began in chapter 19, with the people saying they would do everything the Lord commanded. They echo that commitment here, twice. The statement comes with Moses reiterating the commands that have been given, and writing them out. The people need fully to understand what they are committing to.
The covenant is sealed in blood, sprinkled both on the altar and on the people. This would seem to signify both binding to God and the binding of the people together as they are bound to God. When we commit to a community of faith we commit not only to God but to those others who are joined to him.
Along with this Moses, Aaron and Aaron’s sons “saw the God of Israel” (verse 10), but did not die from seeing God (verse 11). It sounds like they saw him from below the clear ‘pavement’ of the sapphire on which he stood (verse 10).
The chapter concludes with a description of Moses’ ascent and stay on the mountain, which sets the stage for instructions concerning the tabernacle (chapter 25).
Prayer:
God of ages and now, can I begin to comprehend your beauty and power? Could I withstand a glimpse of you in your glory? Am I sold-out committed to doing whatever you command? Am I wholly bound in your Spirit to those others you love? Thank you for the privilege of daily renewal and growth in all these things. In Christ. Amen.
This chapter brings the climax to a series of events establishing the covenant between God and Israel. It began in chapter 19, with the people saying they would do everything the Lord commanded. They echo that commitment here, twice. The statement comes with Moses reiterating the commands that have been given, and writing them out. The people need fully to understand what they are committing to.
The covenant is sealed in blood, sprinkled both on the altar and on the people. This would seem to signify both binding to God and the binding of the people together as they are bound to God. When we commit to a community of faith we commit not only to God but to those others who are joined to him.
Along with this Moses, Aaron and Aaron’s sons “saw the God of Israel” (verse 10), but did not die from seeing God (verse 11). It sounds like they saw him from below the clear ‘pavement’ of the sapphire on which he stood (verse 10).
The chapter concludes with a description of Moses’ ascent and stay on the mountain, which sets the stage for instructions concerning the tabernacle (chapter 25).
Prayer:
God of ages and now, can I begin to comprehend your beauty and power? Could I withstand a glimpse of you in your glory? Am I sold-out committed to doing whatever you command? Am I wholly bound in your Spirit to those others you love? Thank you for the privilege of daily renewal and growth in all these things. In Christ. Amen.
Tuesday, June 19, 2007
An Unsettling Land
Exodus 23 and 24
It is generally recognized that there are three sections of laws in these two chapters.
The first seventeen verses of chapter 22 have a lot of “if this, then this” type rules, and these generally have to do with the basic functioning of society. They focus on matters of restitution: what will make things right when someone is wronged.
The next section goes from 22:18 to 23:19. It still uses the “if” pattern sometimes, but these laws are less situational. They are more general commands, having to do with how one lives out one’s trust in God. It starts with the severest penalties for sorcery, bestiality, and idolatry. Why these? I suppose because they are considered particularly destructive to a society based on trust in one God, and as God’s image on earth.
There is more than just “no” and “don’t” to all the things here. The intent is freedom within God’s design. The people will be free to live a life of love to God and for neighbour. Israel is not to forget the experience of slavery and pilgrimage, and to be kind to the “alien” or foreigner in their presence.
The last section promises an angel to go ahead of the people, and over a period of time, they will take possession of a land defined bounded by Egypt, the Mediterranean Sea, and the Euphrates River, a promise held fervently, and fought over, to this day.
I recommend this article from BBC on "Borders and Settlements".
Prayer:
God, to be honest, as we look back in time and read what you set out for your people, we find some of it obscure to our understanding. But then we see that you were directing a whole people to a new land, with your intent of shining through them to the world. But as with all of us, what you intend and what we do for our part don’t always work out, because of our failure. Now, in that land you set out for a people, there is conflict to which we see no end in the world as we know it. The spirit of hospitality toward those who are different seems lost, and even those who would seem to be alike are at odds. What is to be made of us people? Would you intervene to bring a new order to things? In Christ, Amen.
It is generally recognized that there are three sections of laws in these two chapters.
The first seventeen verses of chapter 22 have a lot of “if this, then this” type rules, and these generally have to do with the basic functioning of society. They focus on matters of restitution: what will make things right when someone is wronged.
The next section goes from 22:18 to 23:19. It still uses the “if” pattern sometimes, but these laws are less situational. They are more general commands, having to do with how one lives out one’s trust in God. It starts with the severest penalties for sorcery, bestiality, and idolatry. Why these? I suppose because they are considered particularly destructive to a society based on trust in one God, and as God’s image on earth.
There is more than just “no” and “don’t” to all the things here. The intent is freedom within God’s design. The people will be free to live a life of love to God and for neighbour. Israel is not to forget the experience of slavery and pilgrimage, and to be kind to the “alien” or foreigner in their presence.
The last section promises an angel to go ahead of the people, and over a period of time, they will take possession of a land defined bounded by Egypt, the Mediterranean Sea, and the Euphrates River, a promise held fervently, and fought over, to this day.
I recommend this article from BBC on "Borders and Settlements".
Prayer:
God, to be honest, as we look back in time and read what you set out for your people, we find some of it obscure to our understanding. But then we see that you were directing a whole people to a new land, with your intent of shining through them to the world. But as with all of us, what you intend and what we do for our part don’t always work out, because of our failure. Now, in that land you set out for a people, there is conflict to which we see no end in the world as we know it. The spirit of hospitality toward those who are different seems lost, and even those who would seem to be alike are at odds. What is to be made of us people? Would you intervene to bring a new order to things? In Christ, Amen.
Wednesday, June 06, 2007
life for life ...
Exodus 21:12-36
We would still see issues of sexism and conflicting values in these measures (e.g. you can’t kill a slave, but if is able to get up a day or two after beating him/her it’s OK [verses 20-21]). As barbaric as this all is to us (it seems especially merciless to children), there is actually here movement toward equality before the law, and limitation of retaliation. The effect would be to keep tribal-type vengeance from spinning out of control, as it is inclined to do still, in 'modern' states and 'civilized' relationships.
If a rich person was responsible for someone’s death, he could not just pay off the crime – he faced the same penalty as anyone else. There is also the frequently cited factor of the limitation of retaliation, in the exactness of what is prescribed. This also was of benefit to the less entitled, since someone more powerful was not permitted to keep on exacting a penalty, or more than one could defend his family against.
Once again we have to read this as part of the larger scope of things, even though that would not have made life in these times any less harsh. But that may be the key to getting our heads even a little around such a passage: We’re talking about harsh times, daily threat; survival of individuals and of a new nation. You probably had to be there to experience the wisdom of divine direction for the time, along with the even harsher realities without direction.
Prayer:
You showed favor to your land, O LORD;
you restored the fortunes of Jacob.
You forgave the iniquity of your people
and covered all their sins.
Selah
You set aside all your wrath
and turned from your fierce anger.
Restore us again, O God our Savior,
and put away your displeasure toward us.
Will you be angry with us forever?
Will you prolong your anger through all generations?
Will you not revive us again,
that your people may rejoice in you?
Show us your unfailing love, O LORD,
and grant us your salvation.
Psalm 85:1-7 (NIV)
We would still see issues of sexism and conflicting values in these measures (e.g. you can’t kill a slave, but if is able to get up a day or two after beating him/her it’s OK [verses 20-21]). As barbaric as this all is to us (it seems especially merciless to children), there is actually here movement toward equality before the law, and limitation of retaliation. The effect would be to keep tribal-type vengeance from spinning out of control, as it is inclined to do still, in 'modern' states and 'civilized' relationships.
If a rich person was responsible for someone’s death, he could not just pay off the crime – he faced the same penalty as anyone else. There is also the frequently cited factor of the limitation of retaliation, in the exactness of what is prescribed. This also was of benefit to the less entitled, since someone more powerful was not permitted to keep on exacting a penalty, or more than one could defend his family against.
Once again we have to read this as part of the larger scope of things, even though that would not have made life in these times any less harsh. But that may be the key to getting our heads even a little around such a passage: We’re talking about harsh times, daily threat; survival of individuals and of a new nation. You probably had to be there to experience the wisdom of divine direction for the time, along with the even harsher realities without direction.
Prayer:
You showed favor to your land, O LORD;
you restored the fortunes of Jacob.
You forgave the iniquity of your people
and covered all their sins.
Selah
You set aside all your wrath
and turned from your fierce anger.
Restore us again, O God our Savior,
and put away your displeasure toward us.
Will you be angry with us forever?
Will you prolong your anger through all generations?
Will you not revive us again,
that your people may rejoice in you?
Show us your unfailing love, O LORD,
and grant us your salvation.
Psalm 85:1-7 (NIV)
Tuesday, June 05, 2007
christian slavery
Exodus 21:1-11
One could be very put off by the practices prescribed here. Why would the Bible, as it would seem, condone any slavery at all? And what’s this about a master keeping for himself women and children born to a male slave under him, when the slave is set free? How could a man sell his daughter as a slave, and why is it “she should not be free as menservants do” (verse 7)?
I think we have to see something of the overall direction here. Israel apparently adopted some of the practice of the surrounding cultures – including slavery. Kind of ironic, given what Israel was born out of. But with Israel there is provision for freedom, as part of the practice of the jubilee year. There are certain protections built in for slaves. And, it seems to me, there is a direction of things pointed to in the overall movement of Scripture with the practice of one being able voluntarily bind himself to a master. In the New Testament the word typically used for ‘servant’ (of the Lord) can also be translated ‘slave’ (doulos). Paul works with this word in various ways – contrasting being a slave to the law with the freedom of being a slave of Christ, and even to others for his sake. The Christian, one might say, chooses slavery to Christ and to others in service, which is a way of true freedom, especially in contrast to the ways of the world, which enslave in ways both obvious and subtle. In relation to Christ, slavery reaches a kind of critical mass that flips over into freedom.
Suggestion: God to BibleGateway.com keyword search. Put “slave” in the search box , and go down the page to the drop-down menu where you can limit the search. Limit the search to Pauline Epistles, and see what you come up with.
Prayer:
God, let me find perfect freedom in relinquishing all personal sovereignty to you, and in service to others. In Christ. Amen.
One could be very put off by the practices prescribed here. Why would the Bible, as it would seem, condone any slavery at all? And what’s this about a master keeping for himself women and children born to a male slave under him, when the slave is set free? How could a man sell his daughter as a slave, and why is it “she should not be free as menservants do” (verse 7)?
I think we have to see something of the overall direction here. Israel apparently adopted some of the practice of the surrounding cultures – including slavery. Kind of ironic, given what Israel was born out of. But with Israel there is provision for freedom, as part of the practice of the jubilee year. There are certain protections built in for slaves. And, it seems to me, there is a direction of things pointed to in the overall movement of Scripture with the practice of one being able voluntarily bind himself to a master. In the New Testament the word typically used for ‘servant’ (of the Lord) can also be translated ‘slave’ (doulos). Paul works with this word in various ways – contrasting being a slave to the law with the freedom of being a slave of Christ, and even to others for his sake. The Christian, one might say, chooses slavery to Christ and to others in service, which is a way of true freedom, especially in contrast to the ways of the world, which enslave in ways both obvious and subtle. In relation to Christ, slavery reaches a kind of critical mass that flips over into freedom.
Suggestion: God to BibleGateway.com keyword search. Put “slave” in the search box , and go down the page to the drop-down menu where you can limit the search. Limit the search to Pauline Epistles, and see what you come up with.
Prayer:
God, let me find perfect freedom in relinquishing all personal sovereignty to you, and in service to others. In Christ. Amen.
Thursday, May 31, 2007
The Heart of Worship
Exodus 20:22-26
Altars were to be built only where God had revealed himself in some decisive way (‘wherever I cause my name to be honoured – verse 24). Other directions emphasize simplicity and purity.
This early (to us) direction concerning worship is startling to contemplate. Think about this. You recognize and use as a place of worship wherever you have experienced God’s activity. We have turned it around. What we’ve done is set up a place where we look for God to show up. Instead of simplicity and purity, we have made those places centres of human culture and tradition.
I’d better stop there.
Prayer:
I’m coming back to the heart of worship
And it’s all about you,
It’s all about you, Jesus.
(Matt Redman)
Altars were to be built only where God had revealed himself in some decisive way (‘wherever I cause my name to be honoured – verse 24). Other directions emphasize simplicity and purity.
This early (to us) direction concerning worship is startling to contemplate. Think about this. You recognize and use as a place of worship wherever you have experienced God’s activity. We have turned it around. What we’ve done is set up a place where we look for God to show up. Instead of simplicity and purity, we have made those places centres of human culture and tradition.
I’d better stop there.
Prayer:
I’m coming back to the heart of worship
And it’s all about you,
It’s all about you, Jesus.
(Matt Redman)
Wednesday, May 30, 2007
more than instructions
Exodus 20:18-21
To rewind a bit, up to the time of receiving the commands at Sinai, we had seen a series of events that revealed the power and identity of the Lord to Israel and their leaders, and to the Egyptians. He was the one who would be experienced as faithful to his own purposes through historical events.
Now, as his will and character is to be lived out in the kind of community he is creating through the desert experience, his power is made evident also alongside the giving of instructions concerning life to be lived in community lived in freedom, that is, honouring of God and neighbour. There is the suggestion, too, I think, that the power experienced in the thunder and lightning is to find its way into the living of the commands, and the effectiveness of living according to them.
Prayer:
Thank you, Lord, that you make available power beyond our own, to live toward a destiny we could not dream for ourselves. Show each of us what that means for our lifetime. Through Christ. Amen.
To rewind a bit, up to the time of receiving the commands at Sinai, we had seen a series of events that revealed the power and identity of the Lord to Israel and their leaders, and to the Egyptians. He was the one who would be experienced as faithful to his own purposes through historical events.
Now, as his will and character is to be lived out in the kind of community he is creating through the desert experience, his power is made evident also alongside the giving of instructions concerning life to be lived in community lived in freedom, that is, honouring of God and neighbour. There is the suggestion, too, I think, that the power experienced in the thunder and lightning is to find its way into the living of the commands, and the effectiveness of living according to them.
Prayer:
Thank you, Lord, that you make available power beyond our own, to live toward a destiny we could not dream for ourselves. Show each of us what that means for our lifetime. Through Christ. Amen.
Tuesday, May 29, 2007
Honouring the Household
Exodus 20:17
Community – especially as it is undergoing formation – means attending to the common good. This command addresses the need also for individual identity and respect. Who we are includes what we are surrounded with, especially the people of our family, and “anything that belongs” to our household.
What is particularly striking here is that we are to guard over even our thoughts concerning our neighbour and his/her household. Putting it positively, it would be to have a disposition of respect and honour toward the household of our neighbour.
Once again the male-dominant character of the cultural setting comes through. Presumably it’s not OK to covet your neighbour’s husband, or her ox or donkey, or Mustang convertible.
Prayer:
Lord, I am reminded how fresh and contemporary your commands are. With the neighbourhood constantly changing and expanding, remind me today and every day of the need to respect and honour the integrity of families of every background. Let us make the most of what you entrust to each of us. Through Christ. Amen.
Community – especially as it is undergoing formation – means attending to the common good. This command addresses the need also for individual identity and respect. Who we are includes what we are surrounded with, especially the people of our family, and “anything that belongs” to our household.
What is particularly striking here is that we are to guard over even our thoughts concerning our neighbour and his/her household. Putting it positively, it would be to have a disposition of respect and honour toward the household of our neighbour.
Once again the male-dominant character of the cultural setting comes through. Presumably it’s not OK to covet your neighbour’s husband, or her ox or donkey, or Mustang convertible.
Prayer:
Lord, I am reminded how fresh and contemporary your commands are. With the neighbourhood constantly changing and expanding, remind me today and every day of the need to respect and honour the integrity of families of every background. Let us make the most of what you entrust to each of us. Through Christ. Amen.
Thursday, May 24, 2007
Your Good Rep Is My Bizz (and vv)
Exodus 20:16
The command has the effect of further protecting and building community. The neighbour is a fellow member of the community living under covenant with God. The New Testament makes clear that the neighbour is not even just someone close by, or who is like us. The command establishes the minimum requirement with respect to neighbour: We must not do or say anything that would unfairly affect that person’s reputation or identity.
Why would that happen? What would move one to testify (the command anticipates the legal setting of Israel) falsely against someone? Resentment? Jealousy? Elevating one’s own status or popularity by comparison? Most of us would probably say that we have experienced this in one way or another from the receiving end. Let us guard against doing this to another even unintentionally.
Prayer:
God, let me certainly honour this command, and move beyond it to active concern for the reputation of others. Through Christ. Amen.
The command has the effect of further protecting and building community. The neighbour is a fellow member of the community living under covenant with God. The New Testament makes clear that the neighbour is not even just someone close by, or who is like us. The command establishes the minimum requirement with respect to neighbour: We must not do or say anything that would unfairly affect that person’s reputation or identity.
Why would that happen? What would move one to testify (the command anticipates the legal setting of Israel) falsely against someone? Resentment? Jealousy? Elevating one’s own status or popularity by comparison? Most of us would probably say that we have experienced this in one way or another from the receiving end. Let us guard against doing this to another even unintentionally.
Prayer:
God, let me certainly honour this command, and move beyond it to active concern for the reputation of others. Through Christ. Amen.
Wednesday, May 23, 2007
His and Yours
Exodus 20:15
On the basis of the stewardship of everything, we often note that we don’t really own anything. So along with being a matter of the maintenance of peace and order in a community-in-formation (or any community), the command reminds me that I need to respect that God entrusts certain things to you for your use and service, and to a great extent that is exclusively so. Presumably you are to share much of that, or even all of it in one way or another, but that is your decision, not mine.
If one of my kids gets a new gizmo with his ‘own’ money, and then asks if he has to share it with his brother, my answer is no, you don’t have to, but you are missing something if you don’t, and there’s something wrong that you would even ask the question.
Prayer:
Lord, let me see everything I have as belonging to you and everyone, respecting everything else as being used according to such wisdom as they would accept from you. Through Christ. Amen.
On the basis of the stewardship of everything, we often note that we don’t really own anything. So along with being a matter of the maintenance of peace and order in a community-in-formation (or any community), the command reminds me that I need to respect that God entrusts certain things to you for your use and service, and to a great extent that is exclusively so. Presumably you are to share much of that, or even all of it in one way or another, but that is your decision, not mine.
If one of my kids gets a new gizmo with his ‘own’ money, and then asks if he has to share it with his brother, my answer is no, you don’t have to, but you are missing something if you don’t, and there’s something wrong that you would even ask the question.
Prayer:
Lord, let me see everything I have as belonging to you and everyone, respecting everything else as being used according to such wisdom as they would accept from you. Through Christ. Amen.
Thursday, May 17, 2007
Cheating on God
Exodus 20:14
It seems to be the operative principle in much of our society that the only problem with adultery is getting caught. And then it may be that those who are hurt are advised to be ‘mature’ about it. But this is not a case of what you don’t know not hurting you. We could go on at some length about the problem of hidden sins of various kinds, as well as issues of physical health.
The command is at heart about protecting relationships that are intended to be a reflection of divine community and the divine-human relationship: “Let us make man in our image, in our likeness … So God created man in his own image, in the image of God he created him; male and female he created them” (Genesis 1:26-27, emphasis mine). Granted, this doesn’t say anything specifically about marriage, but the basis of its sanctity is there. And that sanctity is to be honoured.
The problem is not just getting caught.
Prayer:
Lord, let those of us who are married consider sexual fidelity a freedom to enjoy together rather than a restriction, even while we consider that fidelity a minimal requirement in a bond to be built up in every way. Through Christ. Amen.
It seems to be the operative principle in much of our society that the only problem with adultery is getting caught. And then it may be that those who are hurt are advised to be ‘mature’ about it. But this is not a case of what you don’t know not hurting you. We could go on at some length about the problem of hidden sins of various kinds, as well as issues of physical health.
The command is at heart about protecting relationships that are intended to be a reflection of divine community and the divine-human relationship: “Let us make man in our image, in our likeness … So God created man in his own image, in the image of God he created him; male and female he created them” (Genesis 1:26-27, emphasis mine). Granted, this doesn’t say anything specifically about marriage, but the basis of its sanctity is there. And that sanctity is to be honoured.
The problem is not just getting caught.
Prayer:
Lord, let those of us who are married consider sexual fidelity a freedom to enjoy together rather than a restriction, even while we consider that fidelity a minimal requirement in a bond to be built up in every way. Through Christ. Amen.
Wednesday, May 16, 2007
The Ultimate Act of Enmity
Exodus 20:13
The NIV translation, ‘murder’, goes some distance in answering the question raised when hearing the translation a lot of us grew up hearing: “Thou shalt not kill.” Otherwise we are faced with the difficulty of reconciling the command with the rampant war and capital punishment found in Scripture, although some might say those things also constitute murder, which would be defined as any intentional killing. Even if we were to set that concern aside, we are still faced with the difficulty that the verb used is also used to refer to unintentional killing (e.g. Deuteronomy 4:41-43).
One answer to this is that the verb refers to any killing, whatever the motive or intent, that in its effect is an offense to the community. Another angle is that the shedding of precious life-blood is the essential issue, but then we get right back to the war-in-the-Bible question.
A ready interpretation may be found at Numbers 35:20-21, which speaks of killing out of enmity, deceit, or hatred (Childs, The Book of Exodus). This would back up the NIV translation ‘murder’ in Exodus 20 in the way we normally think of it.
I find this understanding personally helpful. I find myself opposed to abortion, yet deeply troubled when people and organizations characterize as murderers those who perform or support abortions. I also think the pro-life label is unfair, even though I generally support the stand of those who call themselves that. Nothing is to be gained in the discussion necessary on these things by calling people murderers or implying that they are in their hearts against life. If an abortion clinic is bombed and someone is killed, or a doctor who does abortions is shot, that indeed is murder, and no answer to anything.
Prayer:
Lord, let us work toward a unifying understanding of what it is to honour life as a trust from you. Through Christ. Amen.
The NIV translation, ‘murder’, goes some distance in answering the question raised when hearing the translation a lot of us grew up hearing: “Thou shalt not kill.” Otherwise we are faced with the difficulty of reconciling the command with the rampant war and capital punishment found in Scripture, although some might say those things also constitute murder, which would be defined as any intentional killing. Even if we were to set that concern aside, we are still faced with the difficulty that the verb used is also used to refer to unintentional killing (e.g. Deuteronomy 4:41-43).
One answer to this is that the verb refers to any killing, whatever the motive or intent, that in its effect is an offense to the community. Another angle is that the shedding of precious life-blood is the essential issue, but then we get right back to the war-in-the-Bible question.
A ready interpretation may be found at Numbers 35:20-21, which speaks of killing out of enmity, deceit, or hatred (Childs, The Book of Exodus). This would back up the NIV translation ‘murder’ in Exodus 20 in the way we normally think of it.
I find this understanding personally helpful. I find myself opposed to abortion, yet deeply troubled when people and organizations characterize as murderers those who perform or support abortions. I also think the pro-life label is unfair, even though I generally support the stand of those who call themselves that. Nothing is to be gained in the discussion necessary on these things by calling people murderers or implying that they are in their hearts against life. If an abortion clinic is bombed and someone is killed, or a doctor who does abortions is shot, that indeed is murder, and no answer to anything.
Prayer:
Lord, let us work toward a unifying understanding of what it is to honour life as a trust from you. Through Christ. Amen.
Tuesday, May 15, 2007
Unworthy Reps
Exodus 20:12
This command is stated positively and is followed with a promise. Some say that there is a historical issue that God addresses with this command; it has the effect of protecting parents from being driven out of the home or abused after they could no longer work.
But the term ‘honour’ would seem to encompass more than such a situation, and also more than ‘obey.’ ‘Honour’ is the kind of language that is used elsewhere for the Lord. While parents are not to be treated as idols, the command may be assuming that parents represent God to their children, in the same sense that humanity is God’s representative on earth (Genesis 1:26-28). This understanding is enhanced if it is true that this fifth command is placed as a bridge between the commands that concern relations with God and those that follow, addressing human relationships under God.
The promise that follows indicates more than an extension of life, and points to a life of greater well being in the land God is providing the people, when parents are honoured.
Prayer:
Lord, don’t let me make it difficult for my children to follow this command. In Christ. Amen.
This command is stated positively and is followed with a promise. Some say that there is a historical issue that God addresses with this command; it has the effect of protecting parents from being driven out of the home or abused after they could no longer work.
But the term ‘honour’ would seem to encompass more than such a situation, and also more than ‘obey.’ ‘Honour’ is the kind of language that is used elsewhere for the Lord. While parents are not to be treated as idols, the command may be assuming that parents represent God to their children, in the same sense that humanity is God’s representative on earth (Genesis 1:26-28). This understanding is enhanced if it is true that this fifth command is placed as a bridge between the commands that concern relations with God and those that follow, addressing human relationships under God.
The promise that follows indicates more than an extension of life, and points to a life of greater well being in the land God is providing the people, when parents are honoured.
Prayer:
Lord, don’t let me make it difficult for my children to follow this command. In Christ. Amen.
Monday, May 14, 2007
under a rest
Exodus 20:8-11
The first word about the Sabbath day is to keep it holy. Then come the stipulations about resting from work, followed by the basis of the command from creation. I get the sense from this that the stipulations about not working are set as a condition for being able to keep it holy. Resting in itself is modelled after the Lord’s pattern, but something more on the part of the Lord himself seems to be suggested in the last sentence.
My take is that we don’t keep the Sabbath holy just by not working; it’s more that we don’t work in order to have the opportunity to do things specifically to honour the Lord. It is good to remember, along with this command, what we have just been commanded, to put God first, to shun idols. Sabbath rest and honouring of God sets the pattern for all of life, so it needs to be more than just non-activity. There is the specific activity of gathering to worship, learning, having fellowship and serving one another in our loving presence. That ought to set the tone for all of life.
Christians do this on the first day of the week because it is the Lord’s Day, the day of resurrection. Every Sunday is Easter Sunday, and therefore celebrates the new creation. Since the command is tied to God’s celebration of creation, the Lord’s Day version of the Sabbath has all the more reason to be full of joyful dedication and recommitment.
Prayer:
Lord, may yesterday’s praises become today’s actions. In Christ. Amen.
The first word about the Sabbath day is to keep it holy. Then come the stipulations about resting from work, followed by the basis of the command from creation. I get the sense from this that the stipulations about not working are set as a condition for being able to keep it holy. Resting in itself is modelled after the Lord’s pattern, but something more on the part of the Lord himself seems to be suggested in the last sentence.
My take is that we don’t keep the Sabbath holy just by not working; it’s more that we don’t work in order to have the opportunity to do things specifically to honour the Lord. It is good to remember, along with this command, what we have just been commanded, to put God first, to shun idols. Sabbath rest and honouring of God sets the pattern for all of life, so it needs to be more than just non-activity. There is the specific activity of gathering to worship, learning, having fellowship and serving one another in our loving presence. That ought to set the tone for all of life.
Christians do this on the first day of the week because it is the Lord’s Day, the day of resurrection. Every Sunday is Easter Sunday, and therefore celebrates the new creation. Since the command is tied to God’s celebration of creation, the Lord’s Day version of the Sabbath has all the more reason to be full of joyful dedication and recommitment.
Prayer:
Lord, may yesterday’s praises become today’s actions. In Christ. Amen.
Thursday, May 10, 2007
misusing the Name
Exodus 20:7
Some argue that the original sense of this command is against using God’s name in making a false oath. Others say that the sense is broader, that the falsity prohibited includes the concept of emptiness (hence the translation, “in vain”). Still another understanding, also based on linguistic analysis, suggests the command has to do with not using God’s name in connection with magic arts.
On the basis of linguistic analysis, there seems to be no consensus among scholars of the Hebrew Scriptures.
So let’s run at it from where we’ve been: God’s name has been itself a means of revelation, indicating he is a dynamic God who will be experienced as the people go forward in faith. The actions that happen in that context further have revealed his power and purpose. Let’s combine that experience of the significance of God’s name with as much as possible of what is suggested by linguistic analysis, pop that all in the oven, and what comes out, I think, is what we started with, the NIV translation. Just don’t misuse God’s name (in any way)!
The positively expressed counterpart to this will come in Jesus’ teaching in which he outlined the essential components of authentic prayer life, which includes 'hallowing' God’s name (Matthew 6:9).
Prayer:
Our Father in heaven, hallowed be your name.
Some argue that the original sense of this command is against using God’s name in making a false oath. Others say that the sense is broader, that the falsity prohibited includes the concept of emptiness (hence the translation, “in vain”). Still another understanding, also based on linguistic analysis, suggests the command has to do with not using God’s name in connection with magic arts.
On the basis of linguistic analysis, there seems to be no consensus among scholars of the Hebrew Scriptures.
So let’s run at it from where we’ve been: God’s name has been itself a means of revelation, indicating he is a dynamic God who will be experienced as the people go forward in faith. The actions that happen in that context further have revealed his power and purpose. Let’s combine that experience of the significance of God’s name with as much as possible of what is suggested by linguistic analysis, pop that all in the oven, and what comes out, I think, is what we started with, the NIV translation. Just don’t misuse God’s name (in any way)!
The positively expressed counterpart to this will come in Jesus’ teaching in which he outlined the essential components of authentic prayer life, which includes 'hallowing' God’s name (Matthew 6:9).
Prayer:
Our Father in heaven, hallowed be your name.
Wednesday, May 09, 2007
Second Commandment
Exodus 20:4-6
In contrast to the judgment on worshiping images is the note that God’s love extends to a thousand generations for those who love him and keep his commandments. Does this still seem rather more a human way of dealing than divine? Jesus said something very similar to those who would follow him (John 14:23-24).
This is a step of faith, obeying God and looking forward to experiencing him as a consequence of that trust. What constructed images do is take away from that trust, and from the dynamic relationship that has to do with God’s Word, call and response. Any way other than trust in the one who creates and calls us has significant negative results that will go beyond us in scope.
God has revealed himself as the “I Am,” and in events and instructions that reveal further his character. A fashioned image lies outside this dynamic. It is a convenience that directs away from God’s true self-revelation and character. It is a sign of seeking to meet a felt need in our own way. On the other hand, trusting in a relationship with the living God has blessing beyond measure.
Prayer:
God, it would be so easy to reduce you to something more manageable. We do that with one another, in our minds and actions; so it’s just one more step to do it with you. Sorry. May we appreciate the mystery of one another, and especially of you. In Christ. Amen.
In contrast to the judgment on worshiping images is the note that God’s love extends to a thousand generations for those who love him and keep his commandments. Does this still seem rather more a human way of dealing than divine? Jesus said something very similar to those who would follow him (John 14:23-24).
This is a step of faith, obeying God and looking forward to experiencing him as a consequence of that trust. What constructed images do is take away from that trust, and from the dynamic relationship that has to do with God’s Word, call and response. Any way other than trust in the one who creates and calls us has significant negative results that will go beyond us in scope.
God has revealed himself as the “I Am,” and in events and instructions that reveal further his character. A fashioned image lies outside this dynamic. It is a convenience that directs away from God’s true self-revelation and character. It is a sign of seeking to meet a felt need in our own way. On the other hand, trusting in a relationship with the living God has blessing beyond measure.
Prayer:
God, it would be so easy to reduce you to something more manageable. We do that with one another, in our minds and actions; so it’s just one more step to do it with you. Sorry. May we appreciate the mystery of one another, and especially of you. In Christ. Amen.
Monday, May 07, 2007
First
Exodus 20:3
The NIV text has a note at “before” indicating “besides” as an alternative translation. There is endless debate about this one preposition. What is clear is that this command acknowledges the tendency to treat other entities as gods. My take is that “before” (probably better than “besides”) is a matter or priority. There is one true God – other passages emphasize that. It is not the emphasis here. Here it is an emphasis of what we place first, what we worship.
It is easy enough – and important – to think of a list of suspects that today would be candidates for gods we might be in danger of putting before God: money, success, physical sex, drugs … What about some things we might not think of so readily as gods, like family, or country?
And let’s not forget the context right away: God is describing the life of freedom. We live most freely and responsibly (responding to what God has done in giving us such things) when we put God even before devotion to family or nation.
Prayer:
Lord, each day may we put you at the head of our tables, and at the front of our parliaments, assemblies, and executive offices. Through Christ the King I pray. Amen.
The NIV text has a note at “before” indicating “besides” as an alternative translation. There is endless debate about this one preposition. What is clear is that this command acknowledges the tendency to treat other entities as gods. My take is that “before” (probably better than “besides”) is a matter or priority. There is one true God – other passages emphasize that. It is not the emphasis here. Here it is an emphasis of what we place first, what we worship.
It is easy enough – and important – to think of a list of suspects that today would be candidates for gods we might be in danger of putting before God: money, success, physical sex, drugs … What about some things we might not think of so readily as gods, like family, or country?
And let’s not forget the context right away: God is describing the life of freedom. We live most freely and responsibly (responding to what God has done in giving us such things) when we put God even before devotion to family or nation.
Prayer:
Lord, each day may we put you at the head of our tables, and at the front of our parliaments, assemblies, and executive offices. Through Christ the King I pray. Amen.
Friday, May 04, 2007
Words of Deliverance
Exodus 20:1-2
God’s self-revelation continues. His acts have been filling out what was expressed in the giving of the Name - from burning bush, to plagues, to Passover, to sea-crossing, to provision of food and water and deliverance from enemies.
The giving of these ten ‘words’ (verse 1) is not just another in a series of events. God will now accompany his-tory with a specific expression of the character of the life of freedom he has made possible by his deliverance. God’s specific commands are not, ultimately, restrictions, but rather a new kind of expression of his deliverance. To obey God is perfect freedom.
It is the greatest lie ever perpetrated to suggest that our freedom lies in just doing whatever we feel moved to do. God has delivered the people from one kind of slavery. Now, in what follows, he sets out the way for people to follow to be free from more insidious forms of bondage.
Prayer:
Lord, as your Son said of himself, your Way is also Truth and Life. Way, Truth, Life. Your Way is Truth is Life. Thank you for your Son’s self-identification in this manner. Let me absorb, in as many ways as I can, the significance of the order of the words he used. In Him. Amen.
God’s self-revelation continues. His acts have been filling out what was expressed in the giving of the Name - from burning bush, to plagues, to Passover, to sea-crossing, to provision of food and water and deliverance from enemies.
The giving of these ten ‘words’ (verse 1) is not just another in a series of events. God will now accompany his-tory with a specific expression of the character of the life of freedom he has made possible by his deliverance. God’s specific commands are not, ultimately, restrictions, but rather a new kind of expression of his deliverance. To obey God is perfect freedom.
It is the greatest lie ever perpetrated to suggest that our freedom lies in just doing whatever we feel moved to do. God has delivered the people from one kind of slavery. Now, in what follows, he sets out the way for people to follow to be free from more insidious forms of bondage.
Prayer:
Lord, as your Son said of himself, your Way is also Truth and Life. Way, Truth, Life. Your Way is Truth is Life. Thank you for your Son’s self-identification in this manner. Let me absorb, in as many ways as I can, the significance of the order of the words he used. In Him. Amen.
Wednesday, May 02, 2007
Preparing
Exodus 19:10-25
An overworked word comes to mind as truly appropriate for this scene: Awesome. And it comes as a sort of ‘in between’ passage. On one side, just past, is the commitment of the people to whatever the Lord says to them (verse 8). We are soon to witness the revealing of that word and will of the Lord. But now is a time of preparation, and it is very serious stuff. Neither the commitment already made, nor the Law to come that will flesh out what the people are to do and how they are to live, are to be taken lightly.
There was a time, I remember, when you went to worship well before the Call to Worship, you sat and let the organ prelude wash over you. People were ushered to their places (and I do mean their places), and you very quietly got out your Lifesavers, tried to get away with loosening your tie and wiping off the scuff on your otherwise shiny black shoes (polished Saturday night) with some spit on your finger.
The scene in my church today is very different – although in one way not so, because the older crowd are there first; and I think I know why. They’re not chatting; it is ingrained in them, rightly, that you allow time to prepare for worship. It must be a great inner discipline these days, because they don’t get much assistance with what goes on around them. There’s last minute arrangements for some special announcement; there’s the seemingly inevitable glitches with the projector or some other technical thing; lots of loud chatting; and even the pastor going around the pews greeting people already seated (he used to march to the back before anyone moved at the end of the service).
Before one guitar chord, before one slide appears, before any announcement or prayer, you can see at least two different mindsets about church on any given Sunday. There are advantages and disadvantages to both. But I think we need to give some intentional, prayerful thought to what happens as we gather to worship, especially out of sensitivity to those who are conditioned actually to use that time for preparation.
I have a great advantage. I have my own space right in the church building, where, twenty to fifteen minutes or so before worship I spend time in prayer with my door closed. We all need to do that, somehow, in our own way, and make it feasible for those who want to do it right there in the pew without having to block out what’s going around them like a pole vaulter blocking out the sound of the crowd before his/her accelerating run to the bar.
God is with us all the time. Yet I believe we ought to prepare, somehow, to be with him together as his modern day holy people. Does that sound old-fashioned? Sure. But I also believe it may witness to the reality and presence of God in our worship to any seeker or disillusioned God-fearer, more than any identifiable element of our worship.
Prayer:
God, you are great and awesome, and beyond anything we can control, manage, or even imagine. Help us to worship you in the loveliness and wonder of your holiness. Through Christ. Amen.
An overworked word comes to mind as truly appropriate for this scene: Awesome. And it comes as a sort of ‘in between’ passage. On one side, just past, is the commitment of the people to whatever the Lord says to them (verse 8). We are soon to witness the revealing of that word and will of the Lord. But now is a time of preparation, and it is very serious stuff. Neither the commitment already made, nor the Law to come that will flesh out what the people are to do and how they are to live, are to be taken lightly.
There was a time, I remember, when you went to worship well before the Call to Worship, you sat and let the organ prelude wash over you. People were ushered to their places (and I do mean their places), and you very quietly got out your Lifesavers, tried to get away with loosening your tie and wiping off the scuff on your otherwise shiny black shoes (polished Saturday night) with some spit on your finger.
The scene in my church today is very different – although in one way not so, because the older crowd are there first; and I think I know why. They’re not chatting; it is ingrained in them, rightly, that you allow time to prepare for worship. It must be a great inner discipline these days, because they don’t get much assistance with what goes on around them. There’s last minute arrangements for some special announcement; there’s the seemingly inevitable glitches with the projector or some other technical thing; lots of loud chatting; and even the pastor going around the pews greeting people already seated (he used to march to the back before anyone moved at the end of the service).
Before one guitar chord, before one slide appears, before any announcement or prayer, you can see at least two different mindsets about church on any given Sunday. There are advantages and disadvantages to both. But I think we need to give some intentional, prayerful thought to what happens as we gather to worship, especially out of sensitivity to those who are conditioned actually to use that time for preparation.
I have a great advantage. I have my own space right in the church building, where, twenty to fifteen minutes or so before worship I spend time in prayer with my door closed. We all need to do that, somehow, in our own way, and make it feasible for those who want to do it right there in the pew without having to block out what’s going around them like a pole vaulter blocking out the sound of the crowd before his/her accelerating run to the bar.
God is with us all the time. Yet I believe we ought to prepare, somehow, to be with him together as his modern day holy people. Does that sound old-fashioned? Sure. But I also believe it may witness to the reality and presence of God in our worship to any seeker or disillusioned God-fearer, more than any identifiable element of our worship.
Prayer:
God, you are great and awesome, and beyond anything we can control, manage, or even imagine. Help us to worship you in the loveliness and wonder of your holiness. Through Christ. Amen.
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