Bible Studies

Give to Him Who Asks

Lois Tverberg

by Lois Tverberg

Give to him who asks of you, and do not turn away from him who wants to borrow from you. Matthew 5:42

This saying of Jesus’ (above) can sound as if we should give without discernment. Is it saying that we should blindly donate to every charity, and we should lend to others indiscriminately too?

One scholar (1) suggests that it is helpful to see this saying as a Hebraic parallelism, where the second phrase is almost synonymous with the first. In Hebrew, the word “ask” is one of two alternative terms that is used when a person wants to borrow something. Sha’al, (ask) is used when a person wants to borrow something that will itself be returned, like a hoe or a donkey; and lavah (borrow) is used when the item is consumed and then replaced later, like a cup of flour or a quantity of money. So this saying of Jesus’ may be a parallelism that reinforces the need to loan to those who need things.

But why is loaning so important? In the Bible’s Eastern way of thinking, people were community-oriented and they depended on borrowing and lending between neighbors for survival. In fact, our wealthy, individualistic way of life is quite unusual in the world, where we always buy everything for ourselves and do not depend on borrowing from friends. In Eastern cultures, to not loan something is to not fulfill an expected kindness, and to show a callous disconcern for the needs of others.

More than that, in biblical times, loans were sought out of poverty and crisis, and not out of a desire to buy a luxury. Interest was not allowed because the poor who received loans could hardly pay back the principle, much less interest. Many times God tells people to be generous to the poor and lend to them:

If there is a poor man among your brothers in any of the towns of the land that the LORD your God is giving you, do not be hardhearted or tightfisted toward your poor brother. Rather be openhanded and freely lend him whatever he needs. Deuteronomy 15:7-8

A person who loaned to a poor man knew that he may actually be giving charity, because often the poor could not repay. In that case, lending to someone becomes a type of giving. Then the “giving” in the first phrase is also a parallel with the lending of the second phrase of Matthew 5:42, because the loan may become a gift. This teaching is similar to Jesus’ instructions to hold a banquet and invite the poor rather than one’s rich friends, because they were the ones who never could repay (Luke 14:12-14).

Jesus was once again reminding of us of our responsibility to love our neighbor and to share with others. We need to be especially sensitive to those who may look to us for help, whether we will be repaid now, or will have to wait for heaven.

(1) David Bivin, Understanding the Difficult Words of Jesus, Shippensburg, PA, Destiny Image Pub, 2001, pp 72 – 75.)

Photo: A. David Holloway

Keep Us From Evil

Lois Tverberg

by Lois Tverberg

And do not lead us into temptation, but deliver us from evil … (NASB) or – the evil one. (NIV) Matthew 6:13

This is a line from the Lord’s prayer that is confusing to many. Some translations say “deliver us from evil,” others say “deliver us from the evil one.” Does it mean evil in general, or Satan in particular? And why would we ask God not to tempt us? Since Jesus told us to pray this way, certainly it would benefit us to clarify his words.

A key to understanding is to look at how the phrase “deliver us from evil” is used in both the Bible and in other Jewish prayers. In Psalm 121 it says,

The LORD is your keeper; The LORD is your shade on your right hand. The sun will not smite you by day, nor the moon by night. The LORD will protect you from all evil; He will keep your soul. (Psalm 121:5-7)

Here, protection from evil means protection from harm in general. And indeed the Hebrew word “ra” (evil or bad) is broad, and can include injury and misfortune as well as moral evil. In Psalm 141, the prayer asks for protection against doing evil:

Set a guard over my mouth, O LORD; keep watch over the door of my lips. Let not my heart be drawn to what is evil, to take part in wicked deeds with men who are evildoers; let me not eat of their delicacies. (Psalm 141:3-4)

Other Jewish prayers include the words “protect us from evil,” and can give us some insight. In the Talmud* a prayer expands on the meanings of the Hebrew word ra, “evil,” by saying, “Deliver me…from a bad person, a bad companion, a bad injury, an evil inclination, and from Satan, the destroyer.” Four times the word for “evil” is used, and here it is a petition to ask God to deliver the person from harm, but also from sin and the company of those who would cause a person to sin as well, and even Satan.

What about the line before “keep us from evil,” which is “lead us not into temptation”? This phrase is a Jewish way of saying “Do not let us succumb to the temptation of sin.” It is a parallelism to the next line, meaning, “Do not let us succumb to the evil inside us, do not let us sin.” Once again it is asking God to protect us from the evil we ourselves can do.

We would not go wrong in understanding these two lines as meaning, “Oh Lord, help us to keep doing your will, and don’t let us be led away from your path. Keep us from the evil within us and from spiritual forces of evil, and keep us from all harm and calamity too.” It is an all-encompassing plea for God to protect us from what is outside us, but what is inside as well.

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SittingTo explore this topic more, see chapter 5, “Get Yourself Some Haverim” in Sitting at the Feet of Rabbi Jesus, Zondervan, 2009, p. 66-77.

*The Talmud is a compendium of Jewish commentary written about 300 AD, containing oral traditions from Jesus’ time and before. This quote is from Berachot 16b.
A major source for this article is Deliver Us From Evil, by Dr. Randall Buth, in the online jounal www.JerusalemPerspective.com.

The Gentle Eyes of Leah

Lois Tverberg

by Lois Tverberg

Leah had weak eyes, but Rachel was lovely in form, and beautiful.  Genesis 29:17

Most of us have read the passage above about Jacob’s wives as describing Leah’s bad eyesight. We assume that she squinted because of her eyes, and perhaps was plain and homely too. If she lived today, we might imagine her as an awkward wallflower with thick glasses.

Looking at the Hebrew a little more closely suggests that the word translated as “weak,” rach, may have been a more positive description. It can mean “weak,” but elsewhere that the word is found we see other nuances:

Genesis 18:7 Then Abram ran to the herd and selected a choice, tender (rach) calf and gave it to a servant, who hurried to prepare it.

Isaiah 47:1 “Go down, sit in the dust, Virgin Daughter of Babylon; sit on the ground without a throne, Daughter of the Babylonians. No more will you be called delicate (rach) or pampered.

Proverbs 15:1 A gentle (rach) answer turns away wrath, but a harsh word stirs up anger.

From these passages and others, we can see that the word rach can mean tender or gentle, and when used to describe a woman (as in Isaiah 47:1), it can connote delicateness or refinement. The passage seems to be a way of contrasting the lesser beauty of Leah with the greater physical attractiveness of her sister, which was why Jacob favored Rachel.

Could Leah’s tender eyes been God’s preference? Even though Jacob loved Rachel more, God consistently came to Leah’s aid by blessing her with children – six sons and one daughter to Rachel’s two sons. But nothing Leah did seemed to be able to win the love of her husband. Instead, Rachel’s sons Joseph and Benjamin were Jacob’s favorites, and she was the wife he truly loved.

It is interesting that God’s choice was not toward the beauty of Rachel, but of Leah, whose son Judah was the ancestor of the Messiah, Jesus. Perhaps he wanted Jesus to inherit Leah’s gentle eyes.

Note: This article is based on “Leah’s Tender Eyes,” by David Bivin, at jerusalemperspective.com.

Jesus, God’s Firstborn

Lois Tverberg

by Lois Tverberg

He is the image of the invisible God, the firstborn over all creation… And he is the head of the body, the church;he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy. Colossians 1:15-18

Since Jesus is co-eternal with the Father, to speak of him as firstborn suggests that he is a created thing, not fully God. This may make us scratch our heads, until hear the passage with Hebraic ears, and see that the word “firstborn” could be used metaphorically to mean something else than just the oldest child in a family.

The firstborn son of a family had great honor and status, and usually received a double portion of the inheritance, unless the father decided that another son would be given that honor. Then another would have the “firstborn” status and rights, no matter what order in which they were born. The other children of the family would treat the firstborn with special honor and respect, reflecting his status as the successor to the patriarch of the family. Because of this special favor that was given, the term “firstborn” could mean “most exalted” or “closest in relationship” or “preeminent in status” even if it wasn’t literally speaking about something that actually came first. For instance, in Psalm 98 God says,

I have found David my servant; with my sacred oil I have anointed him… He will call out to me, ‘You are my Father, my God, the Rock my Savior.’ I will also appoint him my firstborn, the most exalted of the kings of the earth. Psalm 89:20,26-27

David Anointed

David was youngest of his family, and God passed his other brothers by to choose him as king. When God said the he would appoint him firstborn, he didn’t mean that he would be first before anything else in sequence, but that David would be preeminent in favor and status. Another instance of this is in Exodus when God spoke metaphorically of Israel as his “firstborn son.” God told Moses,

Then say to Pharaoh, ‘This is what the LORD says: Israel is my firstborn son, and I told you, “Let my son go, so he may worship me.” But you refused to let him go; so I will kill your firstborn son.'” Exodus 4:22-23

Once again, the term “firstborn” means “closest in relationship.” Israel is God’s “treasured possession,” his nation especially set apart for relationship with him.

So now, when we read of Jesus as firstborn, we should think in terms of being of greatest honor and closest to God. But yet, he is firstborn from among the dead, a promise that all who are a part of his kingdom will rise too. And not only is he representative of all of his kingdom, he is also highly exalted of all of creation, worthy of honor and glory and praise.

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reading the bibleTo explore this topic more, see chapter 6, “Why Jesus Needs Those Boring ‘Begats’” in Reading the Bible with Rabbi Jesus, Baker Publishing, 2018, p 113-130.

(1) See also Tverberg, L. A. & Okkema, B. M. Listening to the Language of the Bible: Hearing it Through Jesus’ Ears (Holland, MI: En-Gedi Resource Center, 2004) pp 73-74.

Photo: Dura Europos synagogue painting : Yale Gilman collection

Why Carrying Wood?

Lois Tverberg

by Lois Tverberg

Now while the sons of Israel were in the wilderness, they found a man gathering wood on the Sabbath day. Those who found him gathering wood brought him to Moses and Aaron and to all the congregation; and they put him in custody because it had not been declared what should be done to him. Then the LORD said to Moses, “The man shall surely be put to death; all the congregation shall stone him with stones outside the camp.” Numbers 15:32-35

Carrying WoodSome scenes in the Old Testament leave us scratching our heads about why God was so harsh and the regulations so arbitrary. The case of the man who was caught carrying wood on the Sabbath is one of them. It seems like an innocuous thing, but it seems to be especially serious. How can this be?

Several cultural things may be helpful in understanding this. The prohibition that the man was clearly intending to break was to light a fire on the Sabbath, as it says in Exodus 35:3. Lighting a fire was not a minor task – a person searched far outside the camp until he or she had a large load of wood, and then carried the heavy bundle back home, and then took some time to get a flame going. It would be likely that he was planning to cook or do other work that required a fire, and that gathering the wood was just the first step toward having a day full of activity that would willfully ignore the commandment to honor the Sabbath day.

The Sabbath itself was an especially important commandment to the Israelites when the covenant was given. It was the sign of the covenant that God had made with them:

The LORD spoke to Moses, saying, “But as for you, speak to the sons of Israel, saying, `You shall surely observe My sabbaths; for this is a sign between Me and you throughout your generations, that you may know that I am the LORD who sanctifies you. Therefore you are to observe the sabbath, for it is holy to you. Exodus 31:12-14

Wedding RingA sign of a covenant was a symbolic remembrance of the whole covenant. To break it was like breaking the whole thing. A modern analogy is the wedding ring, which is a kind of “sign,” a remembrance of the covenant of marriage. If a woman got rid of another piece of jewelry her husband gave her, it would not be very important. But if she threw away or sold her wedding ring, it would say something about her feelings about the marriage as a whole. Similarly, the man who was willfully ignoring the Sabbath was spurning the entire covenant, which he and all of Israel were accountable to keep as a people. If one person broke it, it affected all of them.

Even though our situation is much different than this, we can see that in its time, this sin was very serious, and indicated an attitude of rebellion that impacted all of Israel. Having its cultural setting helps us have the right lenses to grasp it the way was understood in its time, and why it resulted in such a strong reaction from Moses and from God.

Photo: WambuiMwangi and Eivind Barstad Waaler

Did Jesus Hide His Message?

Lois Tverberg

by Lois Tverberg

He said, “To you it has been granted to know the mysteries of the kingdom of God, but to the rest it is in parables, so that seeing they may not see, and hearing they may not understand.” Luke 8:10

Sometimes parables make us scratch our heads, and it can seem that Jesus was using them to deliberately confuse people. But even though they seem strange to us, they were a traditional teaching method that was always used to clarify rather than obscure. Many parables of Jesus’ that sound odd to us have very similar motifs than others of his time, and were probably less strange-sounding to his original listeners.

Still, we wonder why it sounds in the passage above like Jesus was deliberately trying to hide his message. A clue comes from the fact that Jesus was alluding to Isaiah 6:9-10, when God commissioned Isaiah as a prophet to Israel. God did not send Isaiah to confuse the people with obscure teachings, but to clearly proclaim God’s word to them. But God says with great irony to Isaiah at his commission,

Render the hearts of this people insensitive, their ears dull, and their eyes dim, otherwise they might see with their eyes, hear with their ears, understand with their hearts, and return and be healed. Isaiah 6:10

Really, God is not telling Isaiah to confuse the people, but to proclaim the truth, even though God knows his teaching will be rejected by many. Jesus is saying the same thing – that like the prophets he speaks to clarify God’s word, but from hardness of heart, many will not hear or obey him.

Tree Knot

The idea that it is hard-heartedness that keeps people from understanding his teaching is supported by the context of this saying – it is in the middle of the parable of the four soils and its explanation. The parable of the soils seems to actually be the explanation of why Jesus’ words are not having an impact on people. It is not because the words are deliberately confusing, but because they are falling on deaf ears.

The parable shows that the same seed that grows well in good soil does not take root on the path, and produces little in rocky or thorny ground. The seed is always good, but the soil of human hearts may or may not be receptive. The reason people don’t understand Jesus’ teachings is not because he is hiding anything, but is a problem with the hearer. The difficulty is in their ability to receive his teaching in order to obey it.

Photo: Chitrapa

Salvation with Fear

Lois Tverberg

by Lois Tverberg

Therefore, my dear friends, as you have always obeyed – not only in my presence, but now much more in my absence – continue to work out your salvation with fear and trembling, for it is God who works in you to will and to act according to his good purpose. Philippians 2:12-13

The sentence above from Paul’s letter catches many Christians off guard. It appears to say that we should be in perpetual worry about our salvation, and that salvation is something to be earned. Yet, we are taught throughout scripture that salvation comes through faith in God. Two Hebraic concepts that Paul might have had in mind may shed some light on this verse:

First, in Hebraic understanding, salvation begins during our lives, it is not just something after death. Someone who is not saved is estranged from the family of God — wandering from the flock — “lost.” Salvation comes through restoring a relationship with God the Father by believing in the atoning work of his Son; it is to be rescued from a life separated from God.

Reverent FigureIt is true that there are many places where the scriptures speak of salvation in the future, in terms of being saved from judgment. But it began the moment we repented and believed in Christ. As Paul says, “By grace you have been saved…” (Ephesians 2:5, 8), using the past tense, not the future tense. In that sense, our salvation has already happened, and we are new creatures!

The second concept in the background of Paul’s saying is the concept of “the fear of the Lord” (yir’at adonai). This is an often-used phrase of the scriptures which means an awe and reverence of God that causes us to want to do his will. It does mean to respect God, who will discipline those whom he loves (Revelation 3:19). But the emphasis is on a positive, respectful relationship with God, not in terms of being terrified by him.

If having a “fear” of the Lord causes us to live with integrity and wisdom about God’s ways, it will ultimately transform us. Paul was using the word “fear” in this sense — having awe and respect for the Lord. He is exhorting us to live new (eternal) lives in obedient relationship with God, so that we can see him working out his plans to redeem every aspect of our lives. We may be looking forward to a future in heaven, but we should be enjoying the richness of our relationship with the Lord on this earth as well.

See also the Director’s Article, “Does God Want Us to Fear Him?”. Also useful is Listening to the Language of the Bible, En-Gedi Resource Center, 2004, pp. 7-8. The book contains many other word & culture study articles like this one.

Photo: United States Coast Guard

Good News to the Poor

Lois Tverberg

by Lois Tverberg

The Spirit of the Sovereign LORD is on me, because the LORD has anointed (“messiah”ed) me to preach good news to the poor. He has sent me to bind up the brokenhearted, to proclaim liberty for the captives and release from darkness for the prisoners, to proclaim the year of the LORD’s favor. Isaiah 61:1-2, quoted in Luke 4:18-19

Poor womanJesus stood up in in the synagogue at Nazareth and quoted the words of Isaiah 61, and then said, “Today these words are fulfilled in your hearing.” He was applying to himself the role of the “Anointed” one, the Messiah, who was bringing a year of Jubilee, “the year of the LORD’s favor.”

When we hear about a year of Jubilee as a picture of the coming of Christ, we think of it as a joyous year of celebration. We may think about how no one could till their land that year, so it sounds like a wonderful time of ease and rest, like heaven itself. Or we may think of how wonderful it would be to have all our debts forgiven.

The thing that is puzzling is that it describes the Jubilee as “good news to the poor.” Why wouldn’t the Jubilee be good news to everyone? If we look at the observance of the Jubilee year, it really would only be a delight for the poorest people in the land. For the rich who had bought land, they would have lost their holdings by giving it back to the original owners.

For all, it would have been a time of relative lack – they still had to feed their families, but the fields were not to be planted. That meant that for that one year, the farm-based society had to live on savings, or else glean from what grew up on its own, like the poor people did all the time. The day laborer, who earned barely enough each day to feed his family, would find that year especially difficult because he would not be able to get work on farms.

The only person who would greatly benefit from the Jubilee is the poorest of the poor, who had become so impoverished that he had to borrow (which was only done in desperation), or was forced to sell his land, or even be thrown in debtor’s prison. For him, he experienced the greatest joy at being released from debt that was strangling him.

That can actually teach us about Jesus’ mission, because if we see that debt was a metaphor for sin in the time of Jesus, we see his true mission on earth. It was only the truly poor in spirit who wanted mercy from the Messiah. Most of the society was looking for a Messiah who would come as military King who would judge and destroy their enemies and liberate them. They saw themselves as basically righteous, and their enemies as the sinners of the world. Only those who recognized their own sinfulness would see the great debt they were in, and would want a messiah to come who would come with forgiveness for both them and their enemies. For these, Jesus truly had come with the good news of Jubilee.

Photo: Augustus Binu

The Lord is Echad – One or Alone?

Lois Tverberg

One of the teachers of the law came and heard them debating. Noticing that Jesus had given them a good answer, he asked him, “Of all the commandments, which is the most important?” “The most important one,” answered Jesus, “is this: `Hear, O Israel, the Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.'” Mark 12:28-30

Jesus’ words that the most important commandment is to love the Lord your God with all of your heart are very familiar to us. Many readers also know that Jesus was quoting Deuteronomy 6:4-5 when he said this. By starting with the words “Hear O Israel…” he was beginning to say the Shema, a prayer of daily commitment to God that Jews have said since Jesus’ time up until today.

Hebrew Text

One thing that might strike us as odd is that Jesus quotes the first line of that prayer that reads, “Hear, O Israel, the Lord our God, the Lord is one,” in the New International version and others. Why is that so important to declare that God is one?

In Hebrew, the word is echad, which can mean one. It can also mean together, alone, only or unified. Jews have used the fact that it means “one” to see it as a reason that they cannot believe in a trinity or the deity of Christ. Christian evangelists say in response that echad can mean a compound unity, as when Adam and Eve together were echad (Genesis 2:24). This discussion of the word echad hinges on the idea that Deuteronomy 6:4 is meant as a creedal statement about monotheism, and what kind of being God is.

Interestingly, the most authoritative Jewish text, the Tanakh by the Jewish Publication Society, says that the best reading of this phrase really is not “one,” but “alone.” So instead of reading this sentence as, “The Lord our God, the Lord is one,” it is more accurate to read it as “The Lord is our God, the Lord alone.” Scholars in the past few decades believe that the original, ancient sense of echad here was much more likely to be “alone” than “one.” Part of why they conclude this is because of Zechariah 14:9, which says “The Lord will be king over all the earth; on that day the Lord shall be one and His name one.” (Zechariah 14:9, JPS). Here echad really means “alone.” This is a vision of the messianic age, where all of humanity will cease to worship idols and revere only God, and call on his name alone.

Recognizing the true meaning of echad changes the whole sentence so that instead of being a creed of monotheism, it is actually a command for a person’s absolute allegiance to God. God alone is the one we should worship, him only shall we serve. This also fits better into the rest of the passage, which tells them to love God whole-heartedly and to obey his commands.

Western Christians are used to reciting statements of belief, so we can misunderstand this as saying that Jesus saw it as extremely critical that we believe in God’s “one-ness.” But when properly understood, it shows that the greatest commandment is not just the mental belief in monotheism, but is actually a call to entirely commit ourselves to the true God, him and him alone.

[1] The Jewish Bible: Tanakh: The Holy Scriptures: The New JPS Translation According to the Traditional Hebrew Text (New York: Jewish Publication Society, 1985).

To explore this topic more, see chapter 2, “Shema: Living Out What You Hear” in Walking in the Dust of Rabbi Jesus, Zondervan, 2012, p 21-41.

Photo: Yaniv Ben-Arie

The Bones of Joseph

Lois Tverberg
Bones laid to rest

by Lois Tverberg

Moses took the bones of Joseph with him because Joseph had made the sons of Israel swear an oath. He had said, “God will surely come to your aid, and then you must carry my bones up with you from this place.” – Exodus 13:15

The Bible shares a detail about the Israelites made their great departure of Egypt that we might see as minor – that Moses brought the bones of Joseph along with them. In Genesis it is recorded that Joseph knew that God would take his family out of Egypt and asked to be taken with them:

Joseph said to his brothers, “I am about to die, but God will surely take care of you and bring you up from this land to the land which He promised on oath to Abraham, to Isaac and to Jacob.” Then Joseph made the sons of Israel swear, saying, “God will surely take care of you, and you shall carry my bones up from here.” So Joseph died at the age of one hundred and ten years; and he was embalmed and placed in a coffin in Egypt. – Gen. 50:24-26

To us it might seem minor, but this detail adds a remarkable amount of continuity and closure to Bones laid to restthe greater story of Joseph and the family of Israel in Egypt. Joseph was the first of the family to go
down into Egypt, and he was exiled there by his own brothers’ hatred. Now, just as his own family sent him down there, his family would need to carry him back out again. Or another way of looking at it is that Joseph had brought his whole family down to Egypt to rescue them from famine, and once again he would be with them when God rescued them from oppression.

In his early years, Joseph had dreamed of being a ruler, but this was the reason his brothers hated him and sent him into bondage. In spite of years of prison and dashed hopes in his own dreams, in faith he interpreted the Pharaoh’s and his servants’ visions, and his accurate interpretation was why Pharaoh set him free. At the end of Joseph’s life, he had one last “dream” – that God would bring his whole family out of Egypt and into the land he ultimately promised, and God fulfilled that one too.

In a sense, once Joseph was sold into bondage, that was the very beginning of the captivity of the family of Israel, because for the next 400 years, at least one of their family was not free to live in the land God gave them. Joseph was allowed to bury his father in Israel, but had to return to Egypt to be buried, showing his (temporary) loss of claim on God’s promise. (See “Enslaving Themselves.”) But when God did come to rescue Israel and they took even Joseph’s bones, it showed that not one person who had waited faithfully on the Lord was left behind when God came to rescue his people.

Photo: Tomas Castelazo