Paralyzing Belief!

“Then Jesus said to the centurion,
“Go! It will be done just as you believed it would.”” Matthew 8:13

If, as we believe from Scripture, that Jesus is the Son of God and that the Son and the Father are intimately related through the Trinity, in hearing Jesus speak to the centurion, we hear him speak to us!

But it is more than mere auditory reception. This is the conjoining of beings, one divine and one created humanity, which share in the eternal fabrication of reality. It is not that the divine needs our help, because there is ample evidence to see that the created order was spoken into existence (Genesis 1; John 1), but rather a deferring of that godly initiative in order to involve us in the very essence of what He has created.

Certainly the miraculous was demonstrated when those who were lame could walk, who were blind, could see, who were deaf could hear, who were dead were raised to life. Many of these coming about because Jesus saw the need and was moved with compassion. Here, however, we read of the mutual symbiotic relationship which brought about other forms of deliverance.

In this particular account, Matthew tells us that the one on whose behalf the centurion was imploring Jesus to act was a servant. This was not a personal plea or request but an intercession on behalf of another. Yes, his servant and therefore some sense of value was inherent, but there is a perspective which places this request of Jesus as a distance from the man himself. In articulating his request, the centurion declares his unworthiness to have Jesus come to his humble home. But also says that he knows the power which accompanies authority. In so stating, he was exercising his faith in the ability of Jesus to heal from a distance obviating the necessity of his presence with the servant.

Such faith became the basis of healing for the servant and this expression from Jesus, “Go! It will be done just as you believed it would.” There is that word on which this whole account hinges – believe. When we examine the Greek we see the following: to believe, put one’s faith in, trust, with an implication that actions based on that trust may follow; (pass.) entrust.

To entrust, to put one’s faith in, to trust with an implication that actions based on that trust may follow are powerful concepts which deserve our attention. Here the concept of belief is not merely nebulous, uniformed, blind trust as we sometimes say, but rather the purposeful, knowledgeable, decision to place one’s future to some degree into the hands of another with the hope and anticipation that the one so entrusted will care passionately and compassionately for your well being. It was with this intent that the centurion placed the future of his valued servant on the initiative of Jesus knowing that he would act with compassion and with concern.

Behind this request lay the confidence that Jesus alone could remedy the situation, which to all intents and purposes, was hopeless. It is in such circumstances that one is forced to either lose hope or re-orient one’s future to the providence of God Himself.

Understanding that God works in our lives actively we know: Rom. 8:28 We know that all things work together (that God works together in all things) for the good (ultimate good) of those who love God: those who are called according to His purpose.

It is in this understanding that the true essence of belief, trust, hope, faith and assurance are ultimately resting – God works! God works together! God works together in all things! God works together in all things for the ultimate good of those who love God.

If our calling is certain, if our love for God is real, then our faith is anchored securely to that which cannot harm or destroy! Amen.

Waiting in Hope!

“I wait for the Lord, my soul waits, and in his word I put my hope.
Mu soul waits for the Lord more than watchmen wait for the morning,
more than watch\men wait for the morning.”

Lord as I ponder this passage I am impressed that this is part of the poetic literature. Additionally, this is one of the psalms of ascent written by David. I can picture the pilgrims as they made their way up the twisting paths which led to Jerusalem, stopping periodically to catch their breath and to rest allowing themselves and those older devout godly people, to regain some of the energy needed to continue. They waited. But as they slowly mounted the intervening hills, they sang - songs of hope, songs of deliverance, songs of faithfulness, songs of miracles and this song of agonizing tinged with hope.

Here was the soul marching to Zion, fulfilling the requirements of the law, but all the while wrestling with the issues of life and the future:
“Lord, I call to you from the depths; hear my cry, O lord!
Let your ears pay attention to the sound of my pleading.”

The soul, the heart keeps its secrets which only song can express - words seem inadequate to open the heart to the pain and the longing which resides there. The pleading admits to the presence of hope and that, not in the self, but lodged within the divine presence which seems so distant, yet the sole focus of any change. The words of the focus verses resound with the pathos of longing, of sorrow, of having been here before, not only physically on this trek to the Temple, but more importantly at this place where we have no reason, no place, no energy, no means but to place ourselves once again, in HIs presence.

Stern translates these verses in the following manner:
“I wait longingly for Adonai.
I put my hope in his word.
Everything in me waits for Adonai
more than guards on watch wait for the morning,
more than guards on watch wait for the morning.”

In keeping with the Jewish understanding of the holistic nature of man, he avoids the duplicity of the NIV and says, I wait for the Lord. Here there is no separation of ‘me’ and ‘soul’, but rather one single creation which is longingly waiting. Oh, the depth of passion evoked by the timelessness emanating from the longing soul, the waiting heart, the patient individual whose steps retraced what had become the annual pilgrimage with the hope of some answer, some deliverance.

But for the Godly, there is not place for desperation because there is always the Lord! David, clearly understands that there are two aspects to waiting longingly. First there is the recognition that the circumstances of life, often endured for long periods of time, have a tendency to wear us down, to grind us into powder with the millstones of time. It is this seemingly endless process of divine pruning, of eternal sifting, of sanctified purification which entails the waiting coupled with the unfulfilled longing for seeing the resolution and the sight which is encapsulated in the divine presence in Zion, in HIs Temple. But secondly, there is the human recognition that nothing we can do to hasten, alleviate or eliminate the process in which we are called to live – except Adonai! It is this recognition, that we are beyond ourselves in alleviating our situation and realizing our hope that the pilgrim clings to the Lord.

This is reinforced in David’s conclusion to the psalm:

“Israel, put your hope in Adonai!
For grace is found in Adonai,
and with him is unlimited redemption
He will redeem Israel from all their wrong doings.”

It is in Adonai alone that any hope resides – hope which can deal with the truly significant issues of life – redemption, forgiveness. Yes, they are found within the grace of Adonai and the limitlessness of His redemption. There is no end to what He can redeem, no sin too awful that HIs grace cannot atone, not demands fro redeeming, that HIs provision cannot meet. In a significant intimation of actual redemption through Jesus Christ many centuries later, we have here the same concepts imbedded that Paul so articulately phrased, “Where sin abounded, grace abounded more.” Rom. 5:20 “The law came along to multiply the trespass. But where sin multiplied, grace multiplied even more, 21 so that, just as sin reigned in death, so also grace will reign through righteousness, resulting in eternal life through Jesus Christ our Lord.”

Thank you David, for the insight into the walk of life, but more importantly into the life of hope, victory even though you looked forward and we look back to the person of Jesus Christ. Yes, you saw in God and the annual pilgrimages to the Temple that the divine presence of God was sufficient to do whatever was demanded – grace sufficient for all our sin – unlimited redemption! Hallelu Yah!

Gideon's Encounter

“Gideon replied, “If now I have found favor in your eyes,
give me a sign that it is really you talking to me.
PLease do not go away until I come back and bring my offering and set it before you.”
And the Lord said, “I will wait until you return.” Joshua 6:17, 18

As I read the context in which these verses rest, I find a strange parallel with my own life. Here is a man who finds himself in the midst of a people who are being persecuted because of their lack of belief and practice. Into such a situation, God reaches out and touches the heart of a man to lead HIs people out of the morass of iniquity and to lead them back to God. Like Moses, like the prophets, Gideon finds himself inadequate to the task and wants to know why he has been nominated by God.

There seems to be no human reason why Gideon should have been selected – family was not prominent, he is young, he is experiencing the same circumstances as those he is selected to lead. How can I do this is the thought which courses through his mind and to which God provides an answer: “Go in this strength of yours and save Israel from the hands of Midian. Haven’t I sent you? … Because I am with you, you will strike down Midian as easily as if they were just one man.”

Powerful calling! Powerful instructions! Powerful anointing! Powerful accompaniment and mandate! We naturally ask – wasn’t that sufficient to initiate Gideon’s active role in leading his people back to God? Would it be for us? Would we understand as clearly as Gideon that God had called us? Would we take the initiative and move forward counting on God’s provision and action in our situation?

Perhaps we are more Gideonite than we want to admit. The mind becomes a battlefield and out thoughts race between extremes – was that God speaking? was that just my active mind at work? Was my mind playing games and really just putting my wants and wishes out there as “from God”? How do I know which is God and which is my wishful thinking? How did Gideon know?

As the next verses show, he struggled similarly to how we do – uncertainty ruled even though “The angel of the Lord came … sat down …appeared … said …turned and said …said …” How could Gideon be certain? After all, if this was merely his mind at work, think of the ridicule to which he could be exposed! Think of the impact on his future reputation! Think of …

Gideon was seeking a greater level of assurance and so went to get a meal prepared. I find it interesting to read that while Gideon was in conversation with the angel (Adonai), he still felt the need for further confirmation. In answer to his query, the angel responds and says, “I’ll wait until you get back.”

STOP and consider! This passage presents both ideas of “the angel of the Lord” and “Adonai” speaking to Gideon and then this so human response, “I’ll wait.” This is God who is going to wait while Gideon prepares a meal. God, the Creator, waiting on the created! Somehow we want to believe that there are more urgent tasks for God to busy Himself with than waiting on a Gideon, or us. But isn’t that this mystery of relationship with God? He reached down to fallen humanity and desires to have fellowship with them – you and me!

But the Lord was not finished with Gideon just yet. When the meal was presented – the meat, the matzot, the broth – the instructions were given to “lay them on the rock and pour out the broth.” In an instant, that which was common, became an offering acceptable to God and was blazingly consumed with a mysterious fire which ascended from the rock. As sight registered on the mind, Gideon realized in a flash, in that split second, I am in the presence of God Almighty! What terrible consequences am I going to experience? –  Similar to the experience of Isaiah, of Ezekiel, of Moses, of Paul … Terror filled his mind, “Oh no! My Lord! Adonai! Because I’ve seen the angel of the Lord face-to-face!”– certain death!

In that moment of immense doubt, terror, intimidation and fear, God speaks words of peace, “Shalom to you, don’t be afraid, you won’t die!”

Today as the inadequacies of our own strength, training, understanding and mission clarify in our minds, may the experience of Gideon give us courage to follow where He leads!

What is the core reason why you choose to have a relationship with Jesus Christ?

Good morning Daniel!

Thank you for the opportunity to give some input and my answer to the question you pose. But before embarking on my ramblings, may I comment on something you said?

You said, “as I wrestle with this question”.

I am please to see that you are wrestling (I like and use that word extensively but not in the pseudo–wrestling format of the WWF!!!!) with what I consider fundamental issues of faith in general, and of our Christian faith in particular! Bravo! These questions continue to surface throughout life, in my experience, but take on different hues and nuances each time they do. We must be careful that we do not, as Paul cautioned continually dwell on the SAME ELEMENTARY issues over and over.

Heb. 5:12 In fact, though by this time you ought to be teachers, you need someone to teach you the elementary truths of God’s word all over again. You need milk, not solid food!

Heb. 6:1 Therefore let us leave the elementary teachings about Christ and go on to maturity, not laying again the foundation of repentance from acts that lead to death, and of faith in God, 2 instruction about baptisms, the laying on of hands, the resurrection of the dead, and eternal judgment.

Contrary to what some would take from Paul's instruction, I assure you that this teacher still faces questions of faith and some are 'elementary' in nature!

But I want to assure you that a faith which is not continually facing and meeting challenges is one that is merely dogma, distant and dry, intellectual candy but experiential flotsam! So, welcome to the Christian dialogue on what constitutes our faith. I want to say “Thank you” for the opportunity to engage you and this question with which you wrestle! I will be interested in your conclusions after getting several responses!
___________________________________________

What is the core reason why I, David, choose to have a relationship with Jesus Christ?

I am approaching this from a personal, experiential perspective rather than the theological theoretic perspective of why I should choose a relationship with Jesus Christ. It goes without saying that God has called, God has regenerated, God has enabled . . .

But even in the world of faith, and particularly within our theological understanding, there comes a point at which we make the conscious decision to acknowledge Jesus Christ as our Lord and Saviour. I understand your question to be, why did I make such a decision? Before getting to that, may I take a few of detours?

Detour #1. God in his wisdom has created humanity as a complex conglomeration of various drives and abilities. By this I would mean our emotions, our intellect, our hungers or desires, our capacities. There are aspects of religion in general which appeal to any of these individually, and I would suggest that as you survey christendom, you can see specific denominations which cater to more individualistic aspects of this created whole. So, this detour was to bring to the front the idea of complexity of humanity.

Detour #2. St. Augustine said that we are restless until we find our rest in God (paraphrase). in other words, as the writer of Ecclesiastes says, God has placed eternity in our hearts. Or, to put it another way, there is sense of incompleteness which is an inherent aspect of human existence. yes, this even in spite of the complexity mentioned in #1.

Detour #3. To make it eminently personal, there was a time in which you sensed a personal incompleteness in your life. You found that Jeanette, from all of the ladies you had encountered met that need and those needs of your incompleteness in a way no one else could. Options! You were faced with a dilemma – should you make a commitment to this one or should you continue to look perhaps for someone who would meet your incompleteness in a better way?

Detour #4. I know that you sensed that all of the incompleteness with which you were created would be met in a relationship with Jeanette, so you became married. Now I ask you to consider, in an objective way if you can, how you, Daniel are more complete today than when you were prior to your marriage to Jeannette! You may believe and feel that things are “as they were meant to be” and that is true because now you see the fulfillment of the completeness without which you were born!

Now let's get back on the main road again.

If we are honest, heritage play a significant role in our religious perceptions and experiences. This is good to a point, but at some place in our adult life, we need to come to the point where we make the decisions our own and our own convictions are rooted in the decisions we have made. It is at this point that you are asking me to share why I am involved and dedicate my life to the relationship with Jesus Christ.

All of the detours are significant for me.

• The recognition of the incompleteness in myself, the options of various religious avenues to satisfy that deficiency.
• The encounter with Christianity through the parental home.
• The encounter of faith though denomination closeness.
• The exposure to various formats of the Christian faith – Mennonite, Calvinistic, Arminian, reformed, Charismatic, Catholic, Orthodox (Greek, Russian, eastern), Coptic . . .
• The gradual realization that these were merely peripheral to the deficiency I was seeking to remedy.

You may notice that there is highly intellectual component to my faith journey! And, my own graduate studies have been their own instigation and continue to be one, to search out the genuineness of faith traditions.

Now, in spite of all of this, or perhaps because of all this, I came to the point where I realized that more than a “church”, or a denomination, or a religious tradition, what characterized my personal incompleteness was not going to be completed in any of these formal pursuits!

Through my study of the Word of God I came to realize that God's desire and plan for humanity was to allow them the privilege of relationship with Himself. We gain glimpses of this in the Hebrew Scriptures as we see those whom God permitted to have a closer relationship with Him – Moses, Abraham, David, Nathan, Samuel the prophets . . . but these were mere mirages, so to speak, they spoke of some other reality which we were to anticipate. true to his word, God provided that “in the fullness of time”, “when conditions and timing was right according to His divine plan”, God sent His Son.

Yes, we know that in an intellectual way, in a historical way, and in a biblical way. But THE pivotal fact on which my decision hinged and hinges, was the fact that this was the final step in God making HIMSELF available for relationship in a new and personal way which had previously not existed! Immanu-el - God WITH US. There it is! In bold face! God placed Himself in the world as a means of providing us with unequivocal evidence that He was there to remedy the incompleteness with which we struggled!

Jesus commented, Matt. 11:28 “Come to me, all you who are weary and burdened, and I will give you rest. ” There it is! the promise of rest, of freedom from struggle to satisfy that incompleteness with which we were born!

It was jeremiah who stated it centuries prior in these words, Jer. 29:13 “You will seek me and find me when you seek me with all your heart.” There is another key ingredient: we do not merely come to Jesus and find rest, as good as that may be, like purchasing something which temporarily satisfies at some store! No, this satisfaction, this completeness, this rest comes only to those who do so with “all there heart”! There are no half measures here, no trial periods, no quasi-faith involved! It is all or nothing, because Jesus permits no competition! Man cannot serve God and money is one way of this being declared by Jesus!

So, in summary, why has David chosen to be in relationship with Jesus Christ? He is the only way that gives coherency to all of life, to me individually and to the way in which I see culture unfolding. The exclusiveness of Jesus claim, stands strong and heralds across time, “I AM THE WAY, THE TRUTH AND THE LIFE, NO ONE COMES TO THE FATHER EXCEPT THROUGH ME!”

It is in Him that I have found the answer to the incompleteness of life and the cohesiveness of personal, family, religious and cultural life. But more than that, this becomes the experiential base for believing that what God has said will also come true regarding the future! Hallelujah!

I do hope this in some way gives you an answer to your question!

David

Jethro – Abundance

One commentary on this Parashah serves only to whet one’s appetite for a deeper investigation of all that is intimated. Its title gives us a hint of the abundance that is here for us to explore. We will glance at Jethro and his instruction to Moses and then mention a few comments on the dramatic event at Sinai.

JETHRO WORSHIPS AND ADVISES

“Now Yitro the priest of Midyan, Moshe’s father-in-law, heard about all that God had done for Moshe and for Isra’el his people, how Adonai had brought Isra’el out of Egypt.” (18:1)

Yitro journeys to reunite with Moshe, and he brings Moshe’s wife and children to Har-haElohim (the mountain of God – 18:5). One is immediately brought to think of the parallels which exist with the reunion of Ya’akov and his family (Genesis 37:1–2; 47:27–28). Moshe meets Yitro near Sinai [Ramban] and excitement builds, on the brink of God’s confirmation of promises made at the burning bush to worship God on this mountain (Ex. 3:1, 12).

Yitro has heard what God has done – splitting the sea for safe passage, destroying the Egyptian army, rescuing the Israelites – and is moved to worship. The text says that “Yitro rejoiced … and brought an offering”. In a polytheisitic culture, the hand of God in action demonstrated unique power and called for the same response which Isaiah experienced – worship. Yitro recognizes the uniqueness of Adonai and worships Him by bringing an olah (ascent offering) and offering z’vachim (offerings) at a covenant meal, which he eats near the mount with Aharon and the elders of Isra’el (18:12; Gen 8:20)

Yithro observes Moshe in his daily routine of “settling disputes for the people … from morning to evening” (18;13), sitting alone (18:14) and advises a better way – “it’s not good”, “you’ll wear out”, “it’s kaved (too heavy)”, and “you can’t do it alone” (Ex. 18;17, 18; cf. Ex. 17:12). Yitro uses the identical words which the LORD spoke to Avraham while he was on the mount with Yitzchak: “”Sh’ma b’koli (Listen to my voice! Ex. 18:19; cf Gen. 22:18). “I will advise you, so that God may be there with you” (Ex.18:19, Fox).

Moshe must lead by example: et-ha-derech yelchu vahh (the way, they must walk in it, Ex. 18:20). Moshe must also delegate authority to judges – able men who fear God, truthful men who do not take bribes. These men will share the burden, v’tsiv’cha Elohim (and God command you so! Ex. 18:23)

“IN THE THIRD MONTH …”

What God had told Avram (Gen 15:13) and Moshe (Ex. 3:12) now comes to pass. The moment begins with a break in the narrative structure. “Ba-chodesh ha-shlishi” (in the third month) signals the start of a new narrative. The utter newness of it all breaks continuity with the last verse of the prior section [Fox, p.364]. It is the day of Sivan, the day of the new moon [Shabb. 86b, Rashi]. The people leave R’fidim (Ex. 17:1, 8) and encamp opposite the mount of the Lord (Ex. 19:2).

God calls; Moshe ascends. It is morning of the second day and Moshe is commissioned by God. As a prophet he is the ear of the people to God, and the mouth of God to the people. ‘Tishm’u b’koli” (listen to My voice) is the crucial idea – “Im shamo’a tishm’u b’koli (if you listen diligently to My voice)” and keep My covenant, then you will be to Me a s’gulah (treasure) from among all peoples” (Ex. 19:5). There it is – a new dimension to what chosen means – treasured, valued, cherished! Isra’el is God’s called, chosen treasured people! This is our heritage as believers today (Romans 11).

Here we are given a link between Sinai and today. In Haftarah Yitro, we read of the commissioning of Y’sha’yahu in which he sees a vision of the LORD, high and lifted up seated upon His throne (Isaiah 6:1). The house is “filled with smoke” the s’rafim (guardian angels) are singing ‘Holy, holy, holy!’ and the doorposts shake ‘at the sound of their shouting’ (Isaiah 6:2–4). Y’sha’yahu hears the voice of God and responds, “Send me!” (Isaiah 6:8, 9). His message to a people who are hardened for judgment is a preface to God’s plan announced in chapter 9 – the zeal of the ADONAI-TZ’VAOT (the Lord of Hosts) will guarantee the Davidic throne. Messiah will come! (Isaiah 9:6, 7).

“ADONAI CAME DOWN … MOSHE WENT DOWN”

“Adonai came down onto Mount Sinai, to the top of the mountain; then Adonai called Moshe to the top of the mountain; and Moshe went up.” 19:20

The clouds descend around Sinai, and a nation, ritually purified, having washed their clothes, cleansed at mikveh, and abstained from sexual relations for three days is prepared to meet God (Deut. 4:36; Psalm 18:9 (10); Ex. 19:14, 15; Leviticus 15:16–18; Shabb. 86a). The prophet Moshe is called as representative of Isra’el to come into the presence of God. We are told, “Moshe went up.” What an invitation! But also, what potential for fear! Obedience is the continuing call of God throughout the history of Isra’el. Here it is personified in the action of Moshe’s going up.

This interaction between God and Moshe is preparatory to what follows. His holiness will not allow for the people to make a mistake and pursue their natural desire to follow Moshe into the presence of God. God’s admonishment is precise and concise: “Warn the people … or many of them will perish … Even the cohanim …”. There was no place for privilege to be exercised in coming to the mountain and into the presence of God – Moshe’s advocacy was to be unique.

As Moshe attempts to assure God that things are looked after with their prohibitions in place, God knows differently. Temptation exerts a strong pull, particularly in a socialized context! The reiteration thunders to Moshe, “Go, get down! … so Moshe went down”. God is protecting his chosen, cherished, and treasured people! Once again the obedience of Moshe demonstrates His deep understanding of the task to which he has been called as prophet and leader and his profound insight to the privilege he has been given in entering the holy, awesome presence of God Almighty!

APPLICATIONS:

GOD’S COMMENTARY

“You have seen what I did to the Egyptians, and how I carried you on eagles’ wings and brought you to myself …” (Ex. 19:4).

Like so many passages of scripture, this verse is one which we often glance over without stopping to listen to what it is saying. If the verse is read in isolation, it can be understood that whatever its reference, it must have been the experience of those who heard God speaking that he had carried them above the trials of life with which we are entangled. Somehow these people must have experienced the supernatural power of God aiding them through life so that He could comment, “I carried you on eagle’s wings …”.

But if we read that same verse against the background of the experience of Isra’el in the previous three months, our perception is altered. How could this be the conclusion of experience? Notice the list:

• Increased work requirements – Exodus 5
• Fear of pursuit –Exodus 14:10ff
• Lack of drinkable water – Exodus 15:22ff
• Lack of food – Exodus 16:2ff
• Lack of water in the Wilderness of Sin – Exodus 17:1ff

How can the concept of “being carried on eagles’ wings” be rationalized with the experiences they had endured? Such is the challenge of the paradoxes of Scripture and life!

Isn’t that our experience as well, that when we face the trials and problems of life going forward, we are challenged by their apparent insolubility, but in retrospect we praise God for His faithfulness in carrying us as it were on “eagles’ wings” through the difficulties of life? As Israel stood at the foot of Sinai, their retrospective look became a testament to the faithfulness of God through the overpowering challenges of the necessities of life. It is against the backdrop of His faithfulness, that the events of Sinai were to be cast in all of their drama and power. Isra’el would never be the same – God was with them – and with us!

MOSHE APPROACHES

“So the people stood at a distance, but Moshe approached the thick darkness where God was.” Exodus 20:21.

Here is a verse which lies in the shadow of the Ten Words and perhaps is never really considered. But it is a verse which honors one’s pause to reflect. Artists often portray God surrounded by light and we often think of Him sitting on His heavenly throne adjudicating the creation in glorious splendor. Seldom do we stop to consider the implications of the “thick darkness where God is”. Viewed from a biblical, historical or personal perspective, there have been times when God seemed distant, enshrouded in the darkness which separates Him from life.

• The current horrific disaster of the tsunami would fit into such a context – where was God?
• The genocides which still mar our world cry out of the darkness!
• The cross was a time of darkness both literally and in the lives of the disciples
• The great wars of the past century were times when evil seemed to prevail
• Personal examples are many

In each case the question which comes to the forefront of our minds is, “Why, God?” or “Where is God in such destruction or evil?” But as we allow ourselves to sit at the foot of Mount Sinai, to experience the horrific noise and natural phenomena which accompany the thick darkness, we are assured by Moshe that God is there! As Francis Schaeffer wrote, “He is there and he is not silent!”

It is this triumphant perspective which allows us to see in this Parashah and through this Parashah with its Ten Words, not a legalistic list of requirements, but the path to the abundance (Yitro) of the presence of God Himself! May we worship Him as did Yitro! May our response be that of Isra’el, “Na’aseh v’nishma ( We will do and we will listen)!”

GIVING (4)

We are not left with the mere command or insinuation of giving. No, Paul goes on to tell us, as Jesus himself did, that there are results from selfless giving.

Recall that Jesus said, “Give and you will receive gifts – the full measure, compacted, shaken together and overflowing, will be put right in your lap. For the measure with which you measure out will be used to measure back to you!”

Paul puts it this way:
1. God multiplies the seed (giving) an increased in the harvest. 2 Corinthians 9:10.
2. We will be enriched in every way so that we can be generous in everything. v.11.
3. Our generosity will cause others to thank God, not us! v.12.
4. By our generosity, we give testimony to the truth of the Good News of Jesus Christ – v.13. Note here that there is a close tie between our confession of salvation and our generosity!
5. We are drawn to community with those who receive our donations – v.14.

Lord, help me to put into practice more of the giving which is motivated from my love for you and your love for me! “Thanks be to God for his indescribable gift!”

GIVING (3)

What began as a look at our responsibility in giving, is turning into quite a search, but a fruitful one for me. I do hope you enjoy!

The Macedonians demonstrated complete selflessness in their giving for the believers in Jerusalem. What an example for us! But as Paul continues his letter, we see that he shares the reason for their motivation.

“For you know how generous our Lord Yeshua the Messiah was – for our sakes he impoverished himself, even though he was rich, so that he might make you rich by means of his poverty.” (2 Corinthians 8:9)

I believe we are to understand that the example of Jesus own “setting aside”, “impoverishment” is the pattern for our giving. Extreme? Perhaps, but nonetheless, that to which we are called. This will be supported shortly.

Let’s try and encapsulate what we have seen so far about giving:
1. Where our wealth is, is where our hearts are.
2. Our generosity or stinginess is connected with what light we have from God.
3. Our blessedness is tied to our giving to help others before ourselves.
4. The pattern was set by Jesus himself.

We haven’t quite reached our destination but we are approaching it!

As we turn to 2 Corinthians 9 we see that the topic of giving continues against the backdrop which we have just outlined.

Starting in verse 6 we read, “Here’s the point: he who plants sparingly also harvests sparingly … for God loves a cheerful giver.”

Is it ironic or what – God leaves the decision up to us as to how we give but sets before us two concrete examples of totally selfless giving in the Macedonians and Jesus himself. He then adds the trailer, “God loves a cheerful giver” taken from Proverbs 22 as if to say, we are to give even to the point of personal disadvantage … and do it with a smile! I don’t know about you, but this seems to be more than can be expected of Christians. You know I have this to pay and that and that and … the list goes on. But if we are truly interested in being Jesus’ disciple, isn’t that what we are called to do?

It is then that we have that wonderful verse:

“God has the power to provide you with every gracious gift in abundance, so that always in every way you will have all you need for yourselves and be able to provide abundantly for every good cause – as the Tanakh says, “He who gives generously to the poor his righteousness/charity lasts forever.”” (2 Corinthians 9:8, 9 quoting Psalm 112:9)

“He who plants sparingly also harvests sparingly.”

[To be continued.]