Sunday School Lesson
Introduction
Today’s texts from Matthew and Mark follow a series of exchanges between Jesus and His opponents during His final public ministry in Jerusalem. These opponents included scribes and Pharisees. Scribes served the vital role of copying Scripture by hand in an era that did not have copy machines, electronic texts, etc. A scribe was therefore recognized as an expert in the Scriptures. Scribes were held in high esteem. Pharisees, for their part, were advocates of a particular way of interpreting Scripture (compare Acts 23:8). This group believed that God would restore or maintain His favor on the Jewish people only if they kept His law faithfully. To ensure that they did so, the Pharisees “built a fence” around the law by developing oral traditions as legal commentary regarding how to apply God’s written ordinances. Pharisees thought that people wouldn’t even come close to violating God’s written law if they adhered to these oral traditions. Most Pharisees probably did not believe that God was overly concerned with the minor details of their oral tradition. But they did believe that devout Jews honored God by not violating the law as they followed detailed traditions. Pharisees were held in high esteem by most Jews, even if they did not strictly follow the Pharisees’ traditions. In contrast to these is the widow who appears in the second of our two texts for today. Widows were especially vulnerable in biblical times. Those who lacked sons or other male relatives were essentially left without means of support. They might earn some coins selling handwork, but few could make a living by doing that. As a result, many widows depended on the generosity of the community to survive. God’s law required such generosity (Deuteronomy 24:19-21; compare Acts 6:1; 1 Timothy 5:3), but those needs were easy to overlook. A widow without family or community support was in a desperate situation. She had nowhere to turn but to God (Deuteronomy 10:18; 1 Timothy 5:5).
Hypocrisy Exposed
Matthew23:2-7KJV
2 Saying, The scribes and the Pharisees sit in Moses’ seat:
3 All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.
4 For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers.
5 But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,
6 And love the uppermost rooms at feasts, and the chief seats in the synagogues,
7 And greetings in the markets, and to be called of men, Rabbi, Rabbi.
Mark 12:38-40KJV
38 And he said unto them in his doctrine, Beware of the scribes, which love to go in long clothing, and love salutations in the marketplaces,
39 And the chief seats in the synagogues, and the uppermost rooms at feasts:
40 Which devour widows’ houses, and for a pretence make long prayers: these shall receive greater damnation.
41 And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much.
42 And there came a certain poor widow, and she threw in two mites, which make a farthing.
Speaking “to the multitude, and to his disciples” (Matthew 23:1), Jesus affirms the importance of the position of the scribes and the Pharisees. The expression Moses’ seat does not refer to a literal place to sit. Rather, it speaks to the position of those who guide Israel in understanding God’s law. Jesus is affirming what the audience believes: these teachers are in a vital position. Those of us who are familiar with the story line of the Gospels may tend to think of scribes and Pharisees as obviously wicked. But for Jesus’ audience, they are the most highly respected people. We can better hear the significance of Jesus’ harsh words (below) against that background. Here Jesus highlights that problem. The scribes and Pharisees have become prominent because of their expertise in the law. But from positions of prominence they use that expertise to manipulate people and take advantage of them. This is not consistent with the ideal of sitting in Moses’ seat: interpreting rightly the law of the God who liberates His lowly people from oppression. To say, and do not fits a description that Jesus applies elsewhere: hypocrite (Matthew 23:13-29; etc.). Hypocrite is the Greek word for “actor,” and hypocrites are those who appear to be something they are not. This description refers to the religious leaders’ claims to honor God when their actions show that they use their teaching to disobey Him (example: Mark 7:9-13). The ultimate expression of their hypocrisy is their claim of allegiance to God while rejecting God’s very Son, who stands in their midst. Jesus has already affirmed that the true subjects of God’s kingdom do their righteous deeds where only God can see (Matthew 6:1-18) so that God is glorified (5:16). This is the righteousness that exceeds that of the scribes and Pharisees (5:20). But the hypocritical religious leaders are focused not on serving God but on receiving honor and prestige from other people. Jesus drives His point home by citing prominent parts of the Pharisees’ appearance. Phylacteries are small leather boxes containing pieces of parchment on which are inscribed Scripture passages. This custom probably began with a literal application of the instruction to bind the law on one’s hand or forehead (Deuteronomy 6:8; 11:18; compare Exodus 13:9, 16). The borders of their garments are fringes attached to the edges of the shawl worn by devout Jewish men. The strings of the fringe serve as a memory device (Numbers 15:37-40). Jesus’ critique is not of the phylacteries and fringes themselves. (Some think that Jesus himself may have worn the prayer shawl; see Matthew 9:20, 21.) Rather, He is critiquing the pursuit of prominence reflected in ostentatious display. Those who seek the approval of people already have their reward (6:1, 2, 5, 16). They have no standing with God, whom they effectively ignore.
Humility Exhorted
Matthew 23:8-12KJV
8 But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren.
9 And call no man your father upon the earth: for one is your Father, which is in heaven.
10 Neither be ye called masters: for one is your Master, even Christ.
11 But he that is greatest among you shall be your servant.
12 And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.
Now Jesus explains the heart of the religious leaders’ error: their desire for prominence among people is effectively an act of rebellion against divine authority. Since all people bear God’s image, then all ye are brethren—equal to one another. We ultimately live under the authority not of greater, more powerful humans but under the authority of God Almighty. Being a teacher of God’s Word is indeed honorable, as Jesus says (vv. 2, 3, above). But to seek prominence and power through that role means pursuing a position that can belong only to God. Like the title Rabbi, the word father can be used to refer to teachers of the law, though it is likely reserved for great figures of the past (Acts 3:13; etc.). Because Israelites refer to God as Father, and Jesus himself does so quite often, this term especially highlights the way that those seeking prominence end up trying to usurp God’s authority. The one enthroned in heaven has authority greater than any upon the earth. The word masters refers to respected, authoritative teachers. Again, seeking the prominence implied by such an honorific amounts to displacing divine authority. There is but one ultimate Master, and He is Christ. This word means “anointed one,” referring to the great king promised by God. With this turn of phrase, Jesus brings into focus the essence of the issue. Seeking power over others means usurping God’s power, but the power of Christ is not the kind that seeks prominence and status. Jesus exercises God’s power in a way very unlike that of the prideful religious leaders. This helps us understand that Jesus is speaking of much more than which terms are appropriate as titles for leaders. It is not a question of what terms we use but what we mean by them. That in turn is a question of how we understand ourselves and how we understand God.
Humility Expressed
Mark 12:41-44KJV
41 And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much.
42 And there came a certain poor widow, and she threw in two mites, which make a farthing.
43 And he called unto him his disciples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury:
44 For all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living.
As Jesus concludes His condemnation of the religious leaders, He takes a seat near the place where offerings for the temple are received (compare 2 Kings 12:9). Historical sources tell us that 13 trumpet-shaped receptacles for this purpose stand in the temple’s Court of Israel, where only Jewish men and women are allowed. Mark notes that those who are rich place large offerings in the receptacles. Since all money at the time is minted from metal, a large offering is very obvious because numerous coins clang as they are tossed in. By contrast, the offering of a certain poor widow is tiny, only two mites. A mite is a small Roman coin, the name of which literally means “thin.” We estimate its value at 1/128 of a day’s wage. Two such coins would seem to be an insignificant gift. Now we understand why the widow’s offering is greater than that of the rich people. For those with an abundance, a large offering requires minimal trust in God. Those with great resources can still expect to have plenty to meet their needs and even their wants. The widow, however, is destitute. What she has is too little to live on. She has nowhere to turn but to God. Her offering expresses utter trust in and dependence on Him.
Saturday, December 26, 2015
Saturday, December 19, 2015
Dedication Of The Firstborn
Sunday School Lesson
Devotional Reading: 2 Chronicles 30:5-12
Background Scripture: Exodus 13:11-16; Leviticus 12:1-8; Numbers 3:5-13; Luke 2:21-39
Focal Verses
Exodus 13:13b-15
13b All the firstborn of man among thy children shalt thou redeem.
14 And it shall be when thy son asketh thee in time to come, saying, What is this? that thou shalt say unto him, By strength of hand the Lord brought us out from Egypt, from the house of bondage:
15 And it came to pass, when Pharaoh would hardly let us go, that the Lord slew all the firstborn in the land of Egypt, both the firstborn of man, and the firstborn of beast: therefore I sacrifice to the Lord all that openeth the matrix, being males; but all the firstborn of my children I redeem.
Introduction
A. “Order, Order!”
Many studies have been done on the topic of birth order and its influence both on parenting and on child development. The middle child in our family often played “the middle-child card” (and still does!) as a way of creating sympathy for himself. This is because the middle child in a family is believed to be the one who ends up being slighted or ignored. The oldest child may be treated with great fondness simply by being first. The youngest may be treated similarly because that child will be the last to leave the nest and thus may be spoiled more than the others. The middle child gets, well, “caught in the middle.”
The position of the firstborn male was a mark of distinction in biblical times. Our lesson today surveys the Old Testament command of God regarding redemption of the firstborn, and our New Testament text shows it being applied to Jesus.
B. Lesson Background
The studies of this quarter examine the concept of tradition from three angles: traditions for honoring God (unit 1), for observing special occasions (unit 2), and for celebrating holy times (unit 3). Traditions can provide opportunities to reinforce important foundational truths that a country, a community, a church, a family, or an individual must keep at the forefront of their identity.
The practice of sanctifying by redemption every Israelite firstborn male was so important that it was the second observance commanded of Israel following the exodus from Egypt. (The first was the Passover; see lesson 10.) Exodus 13, from which the first portion of our lesson text is drawn, addresses this. The important role of the firstborn male is further seen in his receiving certain privileges, including leadership responsibilities and a greater share of the family inheritance once the father had passed away (Deuteronomy 21:15-17).
Being a firstborn male Israelite had great significance because of the unique history of the nation. Regarding the infant Jesus, the Gospel of Luke notes as being carried out the redemption that Exodus describes.
Luke 2:22-32
22 And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord;
23 (As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord;)
24 And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons.
The ceremony of purification for Mary is a separate matter from Jesus’ circumcision. Following the birth of a son, a mother has to wait 40 days before presenting the required purification offering. The seven days before her son’s circumcision on the eighth day are included as the first part of these 40 days, as Leviticus 12:1-4 makes clear. This ceremony of purification is conducted in the temple in Jerusalem (12:6, 7).Why would God require purification from an act (childbirth) that He commanded of a man and a woman (Genesis 1:28)? The law of Moses is not entirely clear on this point, but the ceremony may be related to God’s declaration following the sin in Eden that the woman’s pain would increase during childbirth (Genesis 3:16).In that light, the purification ceremony may serve to remind the woman (and her husband) of the somber consequences of that sin. Some suggest that the bleeding that accompanies childbirth (referred to three times in Leviticus 12:4, 5, 7) makes a woman ceremonially unclean since the only blood that is permitted to come before God is that of sacrificial animals.In the final analysis, the Scriptures are often silent about the specific reasoning behind the various laws by which God’s people are to live. But in a general sense, the connection is always between the holy nature of God and His desire for His people to be holy as well.
25 And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him.
26 And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord’s Christ.
27 And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law,
28 Then took he him up in his arms, and blessed God, and said,
29 Lord, now lettest thou thy servant depart in peace, according to thy word:
30 For mine eyes have seen thy salvation,
31 Which thou hast prepared before the face of all people;
32 A light to lighten the Gentiles, and the glory of thy people Israel.
Here the account of a usual purification practice at the temple takes an unusual turn. We are introduced to Simeon, a man described as just and devout. For him to be waiting for the consolation of Israel has messianic overtones. Many in his day anticipate that consolation primarily in political terms: they expect the Messiah to be someone who delivers Israel from the hated, oppressive rule of the Romans. But Simeon holds a much different (and much more accurate) understanding of the Messiah, as we shall see.Simeon’s better understanding is traced to the presence of the Holy Ghost in his life. Even though we are less than 10 percent into the book of Luke at this point, the author already has highlighted the influence of the Holy Spirit in the circumstances surrounding the lives of several individuals: John the Baptist (Luke 1:13-15), Mary (1:35), Elisabeth (1:41), and Zacharias (1:67).
Devotional Reading: 2 Chronicles 30:5-12
Background Scripture: Exodus 13:11-16; Leviticus 12:1-8; Numbers 3:5-13; Luke 2:21-39
Focal Verses
Exodus 13:13b-15
13b All the firstborn of man among thy children shalt thou redeem.
14 And it shall be when thy son asketh thee in time to come, saying, What is this? that thou shalt say unto him, By strength of hand the Lord brought us out from Egypt, from the house of bondage:
15 And it came to pass, when Pharaoh would hardly let us go, that the Lord slew all the firstborn in the land of Egypt, both the firstborn of man, and the firstborn of beast: therefore I sacrifice to the Lord all that openeth the matrix, being males; but all the firstborn of my children I redeem.
Introduction
A. “Order, Order!”
Many studies have been done on the topic of birth order and its influence both on parenting and on child development. The middle child in our family often played “the middle-child card” (and still does!) as a way of creating sympathy for himself. This is because the middle child in a family is believed to be the one who ends up being slighted or ignored. The oldest child may be treated with great fondness simply by being first. The youngest may be treated similarly because that child will be the last to leave the nest and thus may be spoiled more than the others. The middle child gets, well, “caught in the middle.”
The position of the firstborn male was a mark of distinction in biblical times. Our lesson today surveys the Old Testament command of God regarding redemption of the firstborn, and our New Testament text shows it being applied to Jesus.
B. Lesson Background
The studies of this quarter examine the concept of tradition from three angles: traditions for honoring God (unit 1), for observing special occasions (unit 2), and for celebrating holy times (unit 3). Traditions can provide opportunities to reinforce important foundational truths that a country, a community, a church, a family, or an individual must keep at the forefront of their identity.
The practice of sanctifying by redemption every Israelite firstborn male was so important that it was the second observance commanded of Israel following the exodus from Egypt. (The first was the Passover; see lesson 10.) Exodus 13, from which the first portion of our lesson text is drawn, addresses this. The important role of the firstborn male is further seen in his receiving certain privileges, including leadership responsibilities and a greater share of the family inheritance once the father had passed away (Deuteronomy 21:15-17).
Being a firstborn male Israelite had great significance because of the unique history of the nation. Regarding the infant Jesus, the Gospel of Luke notes as being carried out the redemption that Exodus describes.
Luke 2:22-32
22 And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord;
23 (As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord;)
24 And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons.
The ceremony of purification for Mary is a separate matter from Jesus’ circumcision. Following the birth of a son, a mother has to wait 40 days before presenting the required purification offering. The seven days before her son’s circumcision on the eighth day are included as the first part of these 40 days, as Leviticus 12:1-4 makes clear. This ceremony of purification is conducted in the temple in Jerusalem (12:6, 7).Why would God require purification from an act (childbirth) that He commanded of a man and a woman (Genesis 1:28)? The law of Moses is not entirely clear on this point, but the ceremony may be related to God’s declaration following the sin in Eden that the woman’s pain would increase during childbirth (Genesis 3:16).In that light, the purification ceremony may serve to remind the woman (and her husband) of the somber consequences of that sin. Some suggest that the bleeding that accompanies childbirth (referred to three times in Leviticus 12:4, 5, 7) makes a woman ceremonially unclean since the only blood that is permitted to come before God is that of sacrificial animals.In the final analysis, the Scriptures are often silent about the specific reasoning behind the various laws by which God’s people are to live. But in a general sense, the connection is always between the holy nature of God and His desire for His people to be holy as well.
25 And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him.
26 And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord’s Christ.
27 And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law,
28 Then took he him up in his arms, and blessed God, and said,
29 Lord, now lettest thou thy servant depart in peace, according to thy word:
30 For mine eyes have seen thy salvation,
31 Which thou hast prepared before the face of all people;
32 A light to lighten the Gentiles, and the glory of thy people Israel.
Here the account of a usual purification practice at the temple takes an unusual turn. We are introduced to Simeon, a man described as just and devout. For him to be waiting for the consolation of Israel has messianic overtones. Many in his day anticipate that consolation primarily in political terms: they expect the Messiah to be someone who delivers Israel from the hated, oppressive rule of the Romans. But Simeon holds a much different (and much more accurate) understanding of the Messiah, as we shall see.Simeon’s better understanding is traced to the presence of the Holy Ghost in his life. Even though we are less than 10 percent into the book of Luke at this point, the author already has highlighted the influence of the Holy Spirit in the circumstances surrounding the lives of several individuals: John the Baptist (Luke 1:13-15), Mary (1:35), Elisabeth (1:41), and Zacharias (1:67).
Saturday, December 12, 2015
Acceptable Offerings
Sunday School Lesson
December 13
Acceptable Offerings
Devotional Reading: Hebrews 11:4-16
Background Scripture: Leviticus 22:17-33; 23:9-14, 31-33; Deuteronomy 22:6, 7; Micah 6:6-8; Isaiah 1:10-20; Romans 12:1, 2; 1 Corinthians 10:14-22
Focal Verses
Leviticus 22:17-25, 31-33
Introduction
A. Standards Matter
Some years ago, one of my fellow employees drove across the street to pick up lunch. She got her food at the drive-up window then brought it back to her desk to eat. Imagine her surprise when she found a ring in her salad! (Fortunately, she noticed it before taking a bite.) The ring apparently had slipped off the finger of the individual preparing the salad, and the person had not noticed it was missing. Needless to say, my friend had second thoughts about getting food from that place again!
We naturally expect the food we purchase to meet certain quality and health standards. When such standards are not met, we are disappointed and even angry. (Lawsuits have been filed over such lapses.) We do not soon forget these incidents, and we are quick to warn others of our less-than-satisfactory experience.
Today’s lesson focuses on God’s concern for acceptable offerings. Standards matter to Him, for reasons that we will examine more closely in the course of our study.
Lesson Background
If a survey were taken of Christians regarding which of the 66 books of the Bible is the least appealing or most confusing, Leviticus would probably rank in the top three. Who knows how many well-meaning individuals have determined to read through the Bible in a year, only to find themselves bogging down when they reach Leviticus! They are bewildered (and perhaps a bit upset) by the constant references to the sacrificing of animals and to blood. Further, regulations about ceremonially clean and unclean foods seem far removed from life in the twenty-first century.
Rather than focusing on the details of the laws and regulations when studying Leviticus, perhaps it is more helpful to consider the book’s primary themes of sacrifice and holiness, both of which play prominent roles in the New Testament as well. Sacrifice is important because of Jesus’ supreme, once-for-all offering of himself on the cross (Hebrews 9:24-28) and because of the responsibility of His followers to offer themselves as living sacrifices (Romans 12:1). Holiness is crucial because the holiness imperative in Leviticus 19:2 is repeated in 1 Peter 1:15, 16 in instructing Christians how to live. Both themes play important parts in today’s lesson text, from Leviticus 22.
17 And the Lord spake unto Moses, saying,
18 Speak unto Aaron, and to his sons, and unto all the children of Israel, and say unto them, Whatsoever he be of the house of Israel, or of the strangers in Israel, that will offer his oblation for all his vows, and for all his freewill offerings, which they will offer unto the Lord for a burnt offering;
19 Ye shall offer at your own will a male without blemish, of the beeves, of the sheep, or of the goats.
20 But whatsoever hath a blemish, that shall ye not offer: for it shall not be acceptable for you.
21 And whosoever offereth a sacrifice of peace offerings unto the Lord to accomplish his vow, or a freewill offering in beeves or sheep, it shall be perfect to be accepted; there shall be no blemish therein.
22 Blind, or broken, or maimed, or having a wen, or scurvy, or scabbed, ye shall not offer these unto the Lord, nor make an offering by fire of them upon the altar unto the Lord.
23 Either a bullock or a lamb that hath any thing superfluous or lacking in his parts, that mayest thou offer for a freewill offering; but for a vow it shall not be accepted.
24 Ye shall not offer unto the Lord that which is bruised, or crushed, or broken, or cut; neither shall ye make any offering thereof in your land.
25 Neither from a stranger’s hand shall ye offer the bread of your God of any of these; because their corruption is in them, and blemishes be in them: they shall not be accepted for you.
The phrase the Lord spake unto Moses or one similar to it occurs dozens of times in Leviticus, emphasizing the divine origin of its contents. The final verse of the book summarizes the contents: “These are the commandments, which the Lord commanded Moses for the children of Israel in mount Sinai” (Leviticus 27:34). Thus the Lord reveals to Moses not only the Ten Commandments at Mount Sinai (the source of last week’s lesson) but also all the standards for holy living provided within Leviticus as well.
Aaron and his sons serve the people of Israel as their priests (Aaron as the high priest), though two of Aaron’s four sons died earlier because they “offered strange fire before the Lord” (Leviticus 10:1, 2). That tragedy sets a tone regarding the kinds of offerings that are acceptable and unacceptable to the Lord. Not only must Aaron and his sons be aware of the rules (since they officiate at these sacred occasions), but all who would worship the Lord must understand what they should and should not bring. We note that these regulations also apply to the strangers in Israel who desire to worship the Lord. This is the same group mentioned in last week’s study of Exodus 20:10.
The burnt offering is the first offering mentioned in this book (Leviticus 1:1-17). It is the most common of all the sacrifices, prepared each morning and evening (Numbers 28:1-8) and offered on holy days as well (28:26-29:40). A burnt offering is one in which the entire animal (except for its skin; see Leviticus 1:6; 7:8) is consumed by the fire on the brass altar located outside of the Holy Place, in the courtyard of the tabernacle (Exodus 38:1-7). The complete consumption of the offering symbolizes the complete devotion and surrender of the worshipper to the Lord.
The verse before us links presenting a burnt offering with presenting an oblation (another word for sacrifice or offering) for vows and freewill offerings. Regulations for making vows are given in Numbers 30 and Deuteronomy 23:21-23; the latter places strong emphasis on keeping one’s vow (see also Ecclesiastes 5:4-6). A vow is tied to a particular situation, usually one of desperation, in which one has promised the Lord that he or she will do something for Him if He helps the individual in a certain way. A good example is the vow Hannah made concerning her son in 1 Samuel 1:9-11. Bad things happen when vows are made in haste (Judges 11:30-40). A freewill offering, for its part, is given in response to a blessing from God that is unexpected and for which one has not asked.
31 Therefore shall ye keep my commandments, and do them: I am the Lord.
32 Neither shall ye profane my holy name; but I will be hallowed among the children of Israel: I am the Lord which hallow you,
33 That brought you out of the land of Egypt, to be your God: I am the Lord.
The foundational event that establishes the Israelites as God’s covenant people is the exodus out of the land of Egypt. It is as foundational to ancient Israel’s identity as the cross and the empty tomb of Jesus are to the identity of Christians.
God’s covenant with His people includes many aspects, and one such is not to profane His holy name. Profanity is often thought of in terms of what is said. But when God’s chosen, covenant people fail to live holy lives that honor Him on a consistent basis, they are profaning the name that marks them as His. Holiness is to permeate every part of their lives during every part of their days.
Also noteworthy in these closing verses is the use of the verb hallow, which means “to make holy.” We are perhaps most familiar with this word as part of the Lord’s Prayer: “Hallowed be thy name” (Matthew 6:9). God desires to have His holiness upheld by His people. But He also says I am the Lord which hallow you. While God commands His people to be holy, as we have seen, holiness is ultimately a privilege bestowed by God upon His people. He has set Israel apart by means of their deliverance from bondage, but they must now set themselves apart from their pagan surroundings by living lives of faithful obedience.
Saturday, December 5, 2015
The Lord’s Day
Sunday School Lesson
December 6, 2015
One sacred tradition that God gave his people was the Sabbath. In the Bible Sabbath is a word of many nuances. It can refer to the seventh day of the week, the Sabbath day (Exodus 20:8). It can refer to the idea of rest (v. 10). It can refer to the promised land of Israel (Hebrews 3:11) and to Heaven itself (4:6-11). It can even refer to our salvation (v. 3).
Remember the Rhythm
Exodus 20:8-11kjv
8 Remember the sabbath day, to keep it holy.
9 Six days shalt thou labour, and do all thy work:
10 But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates:
11 For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it.
Exodus 20 and Deuteronomy 5 contain the 10 famous words/commandments that God gave his people through Moses. That this Decalogue distinguished Israel from other nations for 1,400 years is nothing short of amazing. Israel knew that they belonged to God because he gave them his law. This constitutional literature gave Israel precepts by which to live. But behind the precepts were God’s principles of how he wanted his people to live. And behind the principles was none other than the person of God. The fourth commandment stands as a bridge between the two halves of the Decalogue. The first three commandments deal with our vertical relationship with God. Commandments five through ten deal with our relationships with others. In the middle is the command to rest. Work and rest seem to be a God-inspired rhythm. God is not kidding about this commandment. Notice the language: Remember the Sabbath day by keeping it holy, and on it you shall not do any work. Also he said, You must observe my Sabbaths, and observe the Sabbath, and the Israelites are to observe the Sabbath. The proper rhythm to resting is working. In this Sabbath command there is also the command to work: Six days you shall labor and do all your work. This work/rest rhythm is extensive. It applied to moms, dads, children, servants, foreigners, and animals. (Yes, even animals should learn the rhythms of God and know that their owners are Yahweh worshippers.) This work/rest rhythm is based on creation. He rested on the seventh day.
Finally the work/rest rhythm is blessed by God and set apart for him. Jesus knew this well. He was extremely busy in his ministry, but even he had time to rest (Matthew 14:13) and one of his titles is, “Lord of the Sabbath” (12:8).
Follow the Command
Exodus 31:12-16kjv
12 And the Lord spake unto Moses, saying,
13 Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you.
14 Ye shall keep the sabbath therefore; for it is holy unto you: every one that defileth it shall surely be put to death: for whosoever doeth any work therein, that soul shall be cut off from among his people.
15 Six days may work be done; but in the seventh is the sabbath of rest, holy to the Lord: whosoever doeth any work in the sabbath day, he shall surely be put to death.
16 Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant.
Our second printed text comes later in the book of Exodus, bracketed by the stories of Bezalel and Oholiab being designated to build the tabernacle and the idolatry with the golden calf. Maybe the Sabbath day is a good sanity check on our exclusive worship of God and putting aside false gods.
Three reasons are given for why Israel was to follow the Sabbath command. First, following the Sabbath command was a sign. Resting every seven days demonstrated Israel’s unique relationship with God. Only God could save Israel. Only God could make Israel holy. Obeying this command underlined that salvific relationship. Second, following the Sabbath command averted God’s punishment. The penalty for disobedience was severe—death. Twice in our text punishment by death is mentioned as a penalty. Another expression is cut off from their people. Does this give anyone pause? The classic example is Numbers 15:32-36: A man was gathering sticks on the Sabbath. He was caught, incarcerated, and stoned to death. That of course sounds incredibly harsh but may be not unlike Acts 5:1-11 (Ananias and Sapphira lying to the Holy Spirit). God did not intend to do this to everyone who lies, but he could not afford to allow the early church’s growth to be nipped in the bud by this moral compromise. How could Israel be a blessing to the nations if they disobeyed one of their primal commands? Third, following the Sabbath command was a mark of the covenant. Israel was to keep this as a lasting covenant (a long time or until God changed it). This elevated the Sabbath command to things like keeping the feasts, circumcision, and obeying the law. Before sin entered the world, God commanded Adam and Eve to work (Genesis 2:15). When sin fractured creation that work became laborious (3:17-19). Sabbath is a brief respite to remind us that God will one day bring us to the full rest of his salvation.
December 6, 2015
One sacred tradition that God gave his people was the Sabbath. In the Bible Sabbath is a word of many nuances. It can refer to the seventh day of the week, the Sabbath day (Exodus 20:8). It can refer to the idea of rest (v. 10). It can refer to the promised land of Israel (Hebrews 3:11) and to Heaven itself (4:6-11). It can even refer to our salvation (v. 3).
Remember the Rhythm
Exodus 20:8-11kjv
8 Remember the sabbath day, to keep it holy.
9 Six days shalt thou labour, and do all thy work:
10 But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates:
11 For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it.
Exodus 20 and Deuteronomy 5 contain the 10 famous words/commandments that God gave his people through Moses. That this Decalogue distinguished Israel from other nations for 1,400 years is nothing short of amazing. Israel knew that they belonged to God because he gave them his law. This constitutional literature gave Israel precepts by which to live. But behind the precepts were God’s principles of how he wanted his people to live. And behind the principles was none other than the person of God. The fourth commandment stands as a bridge between the two halves of the Decalogue. The first three commandments deal with our vertical relationship with God. Commandments five through ten deal with our relationships with others. In the middle is the command to rest. Work and rest seem to be a God-inspired rhythm. God is not kidding about this commandment. Notice the language: Remember the Sabbath day by keeping it holy, and on it you shall not do any work. Also he said, You must observe my Sabbaths, and observe the Sabbath, and the Israelites are to observe the Sabbath. The proper rhythm to resting is working. In this Sabbath command there is also the command to work: Six days you shall labor and do all your work. This work/rest rhythm is extensive. It applied to moms, dads, children, servants, foreigners, and animals. (Yes, even animals should learn the rhythms of God and know that their owners are Yahweh worshippers.) This work/rest rhythm is based on creation. He rested on the seventh day.
Finally the work/rest rhythm is blessed by God and set apart for him. Jesus knew this well. He was extremely busy in his ministry, but even he had time to rest (Matthew 14:13) and one of his titles is, “Lord of the Sabbath” (12:8).
Follow the Command
Exodus 31:12-16kjv
12 And the Lord spake unto Moses, saying,
13 Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you.
14 Ye shall keep the sabbath therefore; for it is holy unto you: every one that defileth it shall surely be put to death: for whosoever doeth any work therein, that soul shall be cut off from among his people.
15 Six days may work be done; but in the seventh is the sabbath of rest, holy to the Lord: whosoever doeth any work in the sabbath day, he shall surely be put to death.
16 Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant.
Our second printed text comes later in the book of Exodus, bracketed by the stories of Bezalel and Oholiab being designated to build the tabernacle and the idolatry with the golden calf. Maybe the Sabbath day is a good sanity check on our exclusive worship of God and putting aside false gods.
Three reasons are given for why Israel was to follow the Sabbath command. First, following the Sabbath command was a sign. Resting every seven days demonstrated Israel’s unique relationship with God. Only God could save Israel. Only God could make Israel holy. Obeying this command underlined that salvific relationship. Second, following the Sabbath command averted God’s punishment. The penalty for disobedience was severe—death. Twice in our text punishment by death is mentioned as a penalty. Another expression is cut off from their people. Does this give anyone pause? The classic example is Numbers 15:32-36: A man was gathering sticks on the Sabbath. He was caught, incarcerated, and stoned to death. That of course sounds incredibly harsh but may be not unlike Acts 5:1-11 (Ananias and Sapphira lying to the Holy Spirit). God did not intend to do this to everyone who lies, but he could not afford to allow the early church’s growth to be nipped in the bud by this moral compromise. How could Israel be a blessing to the nations if they disobeyed one of their primal commands? Third, following the Sabbath command was a mark of the covenant. Israel was to keep this as a lasting covenant (a long time or until God changed it). This elevated the Sabbath command to things like keeping the feasts, circumcision, and obeying the law. Before sin entered the world, God commanded Adam and Eve to work (Genesis 2:15). When sin fractured creation that work became laborious (3:17-19). Sabbath is a brief respite to remind us that God will one day bring us to the full rest of his salvation.
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