notes

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notes 1452680585303 Disclaimer This page was automatically converted from a module that was shared prior to the release of Published Pages. Additionally, the arc below was auto-converted from the arc created by the author (which used the old module), and so it is possible there are misplaced logical relationships.

Notes

2010-03-20 23:05:59

2010-03-25 09:36:58

Main Idea: Based on Yahweh's covenant with his people they must love him with all their hearts, souls and veryness, keep his word central in their lives and continue to fear and obey him when he brings them into the promised land lest he be angry with them. Exegetical Idea: A Call to obey Yahweh based on the covenant he made with his people (5:1–6:3) Hear the command of Yahweh and learn them to obey them (5:1) Because of the covenant Yahweh made with you (5:2–31) Yahweh spoke face to face with you (5:2–5) Yahweh demanded full alligiance from you (5:6–11) Yahweh called you to keep the sabbath (5:12–15) Yahweh called you to honor your parents (5:16) Yahweh called you to faithfulness in the way you relate to each other (5:17–22) Israel out of fear asked for a mediator (5:23–27) Yahweh gave the commandments to the mediator Moses (5:28–31) Hear the command of Yaweh and learn them to obey them for your good (5:32–6:3) A call to whole hearted love for Yahweh based on his uniqueness (6:4–9) Only Yahweh Israel's God is God (6:4) So his people must love him with their whole beings (6:5) So Yahweh's words must be central in the live of his covenant people (6:6–9) When Yahweh brings you into the land, you shall fear him and keep all his commandments lest he be angry (6:10–19). Questions: What does it mean for Israel to not forget Yahweh? Mental obliviousness? To forget Yahweh most likely means more than mere obliviousness. It is most likely a forgetting to heed to his call to obey. Deuteronomy 8:11 seem to define this forgetfulness as failure to obey Yahweh's commandment. “Take care lest you forget the LORD your God by not keeping his commandments and his rules and his statutes, which I command you today.” This is further confirmed in Judges 3:7 where forgetting Yahweh is defined in terms of doing evil, which is a breaking of Yahweh's commandments. Israel is instructed to swear by the name of Yahweh, but Jesus says ““Again you have heard that it was said to those of old, ‘You shall not swear falsely, but shall perform to the Lord what you have sworn.’ 34 But I say to you, Do not take an oath at all, either by heaven, for it is the throne of God, 35 or by the earth, for it is his footstool, or by Jerusalem, for it is the city of the great King. 36 And do not take an oath by your head, for you cannot make one hair white or black. 37 Let what you say be simply ‘Yes’ or ‘No’; anything more than this comes from evil” (Matt 5:33–37). How does that relate to the instructions given to Israel? Jesus begins this section of his Sermon by saying he did not come to abolish the Law and the Prophets but to fulfill them. The word used for fulfill in Matthew 5:17 seems to have the connotation of bringing something to its intended; designed end or to its heightened end, if it (πληρῶσαι) is taken in a way that allows it to be an appropriate counterpart to καταλῦσαι (see Luz, Ulrich. Matthew. 3 vols. Hermeneia. (Minneapolis: Fortress, 2001-2007),217-218.). If the Law and the prophets are not being annulled by Jesus’ coming, then they are being brought to their designed end in the teaching of Jesus (see John Nolland, The Gospel of Matthew. NIGTC (Grand Rapids, MI: Eerdmans Publishing Company, 2005), 218.). This designed end of the Law is the heightening of the standard of the Law that is giving them their full meaning (Davies, W.D., and Dale C. Allison, Matthew. ICC. 3 vols. (Edinburgh: T&T Clark, 1988-1997),486.). This seems to fit in context for it ties verse 17 closely to verse 21-48, where Jesus gives the fuller implications of certain commands in the Law. This is evident with the phrases “it was said . . . but I say”(5:21,22, 27,28). If to fulfill means to bring to its hightened end, then what Jesus says is not necessarily contradicting to what Israel was commanded. Jesus simply fulfills it by hightening it as he does with some of the commandments. Saying "Yes" or "No" then, is possibly a fulfillment of the call to swear to Yahweh. What does it mean for God to be jealous and is it right for him to be jealous when he commands us to not be jealous? Is there a form of jealousy that is right? (God is jealous Exod 20:5; 34:14; Deut 4:24; 5:9; 6:15), (The commandments against jealousy Isa 11:13). For God to be jealous over his people possibly mean he does not want his glory shared with other gods. He wants all the attention of his people to be focused on him. Yahweh does not tolerate his people to be unfaithful to him by yielding their alligiance to other gods (Exod. 20:5; 34:14; Deut. 4:24; 5:9). It seem that Scripture affirm this kind of jealousy among men. Being jealous for God, would mean seeking that all glory be given to him. This kind of jealousy is right. Phinehas and Elijah are affirmed as being jealous with God's jealousy (Num 25:11,13; 1Kings 19:10,14). Paul also feel a divine jealousy for the church of Corinth (2 Cor 11:12). It also seems right in Scriptures for husbands to have jealousy for their wives (Num 5:11-30). So there is a kind of jealousy that is divine and right for us to have. However, Scriptures also present a kind of jealousy that is bad. Joseph’s brothers were jealous (Gen. 37:11) and as a result sold their brother into slavery (Acts 7:9). In Acts 17:5 a jealous group among the Jews incited the crowd against Paul. Jealousy, like envy, is common in vice lists (Rom. 13:13; 2 Cor. 12:20; Gal. 5:20-21). This kind of jealousy is regarded as worse than wrath or anger (Prov. 27:4). James regarded jealousy as characteristic of earthyness, and says it comes from demonic wisdom (3:14) and is the source of all wickedness (3:16). So there is good and bad jealousy. We must be jealous with the first kind, a jealousy for the faithfulness of our spouses but most of all for God's glory.

10000000030483 30483 Notes 2010-03-20 23:05:59 2010-03-25 09:36:58 Main Idea: Based on Yahweh's covenant with his people they must love him with all their hearts, souls and veryness, keep his word central in their lives and continue to fear and obey him when he brings them into the promised land lest he be angry with them. Exegetical Idea: A Call to obey Yahweh based on the covenant he made with his people (5:1–6:3) Hear the command of Yahweh and learn them to obey them (5:1) Because of the covenant Yahweh made with you (5:2–31) Yahweh spoke face to face with you (5:2–5) Yahweh demanded full alligiance from you (5:6–11) Yahweh called you to keep the sabbath (5:12–15) Yahweh called you to honor your parents (5:16) Yahweh called you to faithfulness in the way you relate to each other (5:17–22) Israel out of fear asked for a mediator (5:23–27) Yahweh gave the commandments to the mediator Moses (5:28–31) Hear the command of Yaweh and learn them to obey them for your good (5:32–6:3) A call to whole hearted love for Yahweh based on his uniqueness (6:4–9) Only Yahweh Israel's God is God (6:4) So his people must love him with their whole beings (6:5) So Yahweh's words must be central in the live of his covenant people (6:6–9) When Yahweh brings you into the land, you shall fear him and keep all his commandments lest he be angry (6:10–19). Questions: What does it mean for Israel to not forget Yahweh? Mental obliviousness? To forget Yahweh most likely means more than mere obliviousness. It is most likely a forgetting to heed to his call to obey. Deuteronomy 8:11 seem to define this forgetfulness as failure to obey Yahweh's commandment. “Take care lest you forget the LORD your God by not keeping his commandments and his rules and his statutes, which I command you today.” This is further confirmed in Judges 3:7 where forgetting Yahweh is defined in terms of doing evil, which is a breaking of Yahweh's commandments. Israel is instructed to swear by the name of Yahweh, but Jesus says ““Again you have heard that it was said to those of old, ‘You shall not swear falsely, but shall perform to the Lord what you have sworn.’ 34 But I say to you, Do not take an oath at all, either by heaven, for it is the throne of God, 35 or by the earth, for it is his footstool, or by Jerusalem, for it is the city of the great King. 36 And do not take an oath by your head, for you cannot make one hair white or black. 37 Let what you say be simply ‘Yes’ or ‘No’; anything more than this comes from evil” (Matt 5:33–37). How does that relate to the instructions given to Israel? Jesus begins this section of his Sermon by saying he did not come to abolish the Law and the Prophets but to fulfill them. The word used for fulfill in Matthew 5:17 seems to have the connotation of bringing something to its intended; designed end or to its heightened end, if it (πληρῶσαι) is taken in a way that allows it to be an appropriate counterpart to καταλῦσαι (see Luz, Ulrich. Matthew. 3 vols. Hermeneia. (Minneapolis: Fortress, 2001-2007),217-218.). If the Law and the prophets are not being annulled by Jesus’ coming, then they are being brought to their designed end in the teaching of Jesus (see John Nolland, The Gospel of Matthew. NIGTC (Grand Rapids, MI: Eerdmans Publishing Company, 2005), 218.). This designed end of the Law is the heightening of the standard of the Law that is giving them their full meaning (Davies, W.D., and Dale C. Allison, Matthew. ICC. 3 vols. (Edinburgh: T&T Clark, 1988-1997),486.). This seems to fit in context for it ties verse 17 closely to verse 21-48, where Jesus gives the fuller implications of certain commands in the Law. This is evident with the phrases “it was said . . . but I say”(5:21,22, 27,28). If to fulfill means to bring to its hightened end, then what Jesus says is not necessarily contradicting to what Israel was commanded. Jesus simply fulfills it by hightening it as he does with some of the commandments. Saying "Yes" or "No" then, is possibly a fulfillment of the call to swear to Yahweh. What does it mean for God to be jealous and is it right for him to be jealous when he commands us to not be jealous? Is there a form of jealousy that is right? (God is jealous Exod 20:5; 34:14; Deut 4:24; 5:9; 6:15), (The commandments against jealousy Isa 11:13). For God to be jealous over his people possibly mean he does not want his glory shared with other gods. He wants all the attention of his people to be focused on him. Yahweh does not tolerate his people to be unfaithful to him by yielding their alligiance to other gods (Exod. 20:5; 34:14; Deut. 4:24; 5:9). It seem that Scripture affirm this kind of jealousy among men. Being jealous for God, would mean seeking that all glory be given to him. This kind of jealousy is right. Phinehas and Elijah are affirmed as being jealous with God's jealousy (Num 25:11,13; 1Kings 19:10,14). Paul also feel a divine jealousy for the church of Corinth (2 Cor 11:12). It also seems right in Scriptures for husbands to have jealousy for their wives (Num 5:11-30). So there is a kind of jealousy that is divine and right for us to have. However, Scriptures also present a kind of jealousy that is bad. Joseph’s brothers were jealous (Gen. 37:11) and as a result sold their brother into slavery (Acts 7:9). In Acts 17:5 a jealous group among the Jews incited the crowd against Paul. Jealousy, like envy, is common in vice lists (Rom. 13:13; 2 Cor. 12:20; Gal. 5:20-21). This kind of jealousy is regarded as worse than wrath or anger (Prov. 27:4). James regarded jealousy as characteristic of earthyness, and says it comes from demonic wisdom (3:14) and is the source of all wickedness (3:16). So there is good and bad jealousy. We must be jealous with the first kind, a jealousy for the faithfulness of our spouses but most of all for God's glory. notes

Arc

2010-03-20 23:05:59

2010-03-25 09:36:58

editing

Deuteronomy

Deuteronomy 6:10-19

OT

wlc

וְהָיָה

כִּי יְבִיאֲךָ יְהוָה אֱלֹהֶיךָ אֶל־הָאָרֶץ

אֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לָתֶת לָךְ עָרִים גְּדֹלֹת וְטֹבֹת אֲשֶׁר לֹא־בָנִיתָ׃

וּבָתִּים מְלֵאִים כָּל־טוּב

אֲשֶׁר לֹא־מִלֵּאתָ וּבֹרֹת חֲצוּבִים אֲשֶׁר לֹא־חָצַבְתָּ כְּרָמִים וְזֵיתִים אֲשֶׁר לֹא־נָטָעְתָּ

ideaexplanation

וְאָכַלְתָּ

וְשָׂבָעְתָּ׃

series

הִשָּׁמֶר לְךָ

פֶּן־תִּשְׁכַּח אֶת־יְהוָה אֲשֶׁר הֹוצִיאֲךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃

actionpurpose

אֶת־יְהוָה אֱלֹהֶיךָ תִּירָא

וְאֹתֹו תַעֲבֹד

וּבִשְׁמֹו תִּשָּׁבֵעַ׃

negativepositive

לֹא תֵלְכוּן אַחֲרֵי אֱלֹהִים אֲחֵרִים מֵאֱלֹהֵי הָעַמִּים אֲשֶׁר סְבִיבֹותֵיכֶם׃

כִּי אֵל קַנָּא יְהוָה אֱלֹהֶיךָ בְּקִרְבֶּךָ

פֶּן־יֶחֱרֶה אַף־יְהוָה אֱלֹהֶיךָ בָּךְ

וְהִשְׁמִידְךָ מֵעַל פְּנֵי הָאֲדָמָה׃ ס

actionresult

לֹא תְנַסּוּ אֶת־יְהוָה אֱלֹהֵיכֶם

כַּאֲשֶׁר נִסִּיתֶם בַּמַּסָּה׃

comparison

bilateral

שָׁמֹור תִּשְׁמְרוּן אֶת־מִצְוֹת יְהוָה אֱלֹהֵיכֶם וְעֵדֹתָיו וְחֻקָּיו אֲשֶׁר צִוָּךְ׃

actionmanner

situationresponse

וְעָשִׂיתָ הַיָּשָׁר וְהַטֹּוב בְּעֵינֵי יְהוָה

לְמַעַן יִיטַב לָךְ

וּבָאתָ וְיָרַשְׁתָּ אֶת־הָאָרֶץ הַטֹּבָה אֲשֶׁר־נִשְׁבַּע יְהוָה לַאֲבֹתֶיךָ׃

לַהֲדֹף אֶת־כָּל־אֹיְבֶיךָ מִפָּנֶיךָ

כַּאֲשֶׁר דִּבֶּר יְהוָה׃ ס

temporal

discourse

10000000030483 30483 Arc 2010-03-20 23:05:59 2010-03-25 09:36:58 editing Deuteronomy 6 10 6 19 Deuteronomy 6:10-19 5 OT wlc i14358 i14359 i14334 וְהָיָה i14360 i14361 i14335 כִּי יְבִיאֲךָ יְהוָה אֱלֹהֶיךָ אֶל־הָאָרֶץ i14362 i14336 אֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לָתֶת לָךְ עָרִים גְּדֹלֹת וְטֹבֹת אֲשֶׁר לֹא־בָנִיתָ׃ i14363 i14364 i14337 וּבָתִּים מְלֵאִים כָּל־טוּב i14338 אֲשֶׁר לֹא־מִלֵּאתָ וּבֹרֹת חֲצוּבִים אֲשֶׁר לֹא־חָצַבְתָּ כְּרָמִים וְזֵיתִים אֲשֶׁר לֹא־נָטָעְתָּ ideaexplanation 1 i14339 וְאָכַלְתָּ i14340 וְשָׂבָעְתָּ׃ series ideaexplanation 1 i14365 i14366 i14367 i14341 הִשָּׁמֶר לְךָ i14342 פֶּן־תִּשְׁכַּח אֶת־יְהוָה אֲשֶׁר הֹוצִיאֲךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ actionpurpose 2 i14368 i14343 אֶת־יְהוָה אֱלֹהֶיךָ תִּירָא i14344 וְאֹתֹו תַעֲבֹד i14345 וּבִשְׁמֹו תִּשָּׁבֵעַ׃ negativepositive 2 i14369 i14370 i14346 לֹא תֵלְכוּן אַחֲרֵי אֱלֹהִים אֲחֵרִים מֵאֱלֹהֵי הָעַמִּים אֲשֶׁר סְבִיבֹותֵיכֶם׃ i14371 i14347 כִּי אֵל קַנָּא יְהוָה אֱלֹהֶיךָ בְּקִרְבֶּךָ i14372 i14348 פֶּן־יֶחֱרֶה אַף־יְהוָה אֱלֹהֶיךָ בָּךְ i14349 וְהִשְׁמִידְךָ מֵעַל פְּנֵי הָאֲדָמָה׃ ס actionresult 2 i14373 i14350 לֹא תְנַסּוּ אֶת־יְהוָה אֱלֹהֵיכֶם i14351 כַּאֲשֶׁר נִסִּיתֶם בַּמַּסָּה׃ comparison 1 bilateral 1 i14352 שָׁמֹור תִּשְׁמְרוּן אֶת־מִצְוֹת יְהוָה אֱלֹהֵיכֶם וְעֵדֹתָיו וְחֻקָּיו אֲשֶׁר צִוָּךְ׃ negativepositive 2 actionmanner 1 situationresponse 2 ideaexplanation 1 i14374 i14353 וְעָשִׂיתָ הַיָּשָׁר וְהַטֹּוב בְּעֵינֵי יְהוָה i14375 i14376 i14354 לְמַעַן יִיטַב לָךְ i14377 i14355 וּבָאתָ וְיָרַשְׁתָּ אֶת־הָאָרֶץ הַטֹּבָה אֲשֶׁר־נִשְׁבַּע יְהוָה לַאֲבֹתֶיךָ׃ i14356 לַהֲדֹף אֶת־כָּל־אֹיְבֶיךָ מִפָּנֶיךָ actionmanner 1 series i14357 כַּאֲשֶׁר דִּבֶּר יְהוָה׃ ס comparison 1 actionpurpose 2 temporal 1 1 1 1 1 wlc 25 a 50 discourse