Lois Tverberg

Enslaving Themselves

Lois Tverberg

by Lois Tverberg

Joseph said to Pharaoh’s court, My father made me swear an oath and said, “I am about to die; bury me in the tomb I dug for myself in the land of Canaan.” Now let me go up and bury my father; then I will return.’ So Joseph went up to bury his father. All Pharaoh’s officials accompanied him—the dignitaries of his court and all the dignitaries of Egypt—besides all the members of Joseph’s household and his brothers and those belonging to his father’s household. Chariots and horsemen also went up with him. – Genesis 50:4-9

The redemption of Israel is a foreshadowing of the redemption of the whole world through Christ. Subtle motifs in the story hint that Israel is the representative of the world. Their enslavement to the false gods of the Egyptians is a picture of all of our enslavement to the false gods of this world, from which only Christ can free us.

When and how did the family of Israel become enslaved? Obviously, the first member of the family who was enslaved was Joseph, when his brothers deliberately sold him into slavery. Four hundred years later they were all enslaved by the Egyptians.

Joseph before PharaohAn interesting thing to note was that it seems that even though Joseph had great power in Egypt, he was still a slave even then and not free to leave. In the passage above, when Joseph wanted to travel to Canaan to bury his father, he had to ask permission. Scholars believe that the officials, chariots and horsemen who went with him were there partly to honor Jacob, but also to guard Joseph to make sure that he returned to Egypt.

If that is true, it yields an interesting insight – that from the moment that Joseph’s brothers sold him into slavery, someone from their family was trapped in bondage, unable to be released until God himself intervened 400 years later. True, God brought them down there to save their lives during the famine. But had they not sold Joseph into slavery, they wouldn’t have had the tie that brought them all down to Egypt, to the “house of bondage” as the Bible calls it.

Likewise, with the first sin, Adam and Eve were trapped in bondage, and the slavery to sin transferred itself to all their children, including us. Only through redemption in Christ can we be set free.

Laws for the Gentiles?

Lois Tverberg

by Lois Tverberg

It seemed good to the Holy Spirit and to us not to burden you with anything beyond the following requirements: You are to abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality. You will do well to avoid these things. Farewell. Acts 15:28-29

When the early church convened in Jerusalem to decide what to do with all the new Gentile Christians, there was debate about whether they must convert to Judaism or not. Some felt that since the Jews had always been God’s people, to be saved one must be Jewish. But Paul and the rest of the early church saw that God is the God of the Gentiles also (Romans 3:29), and ruled that Gentiles could be God’s people without converting to Judaism.

Worshipping an IdolOne thing that we find puzzling is the rules that the early church said applies to the Gentile converts because they appear to be mostly food laws – meat sacrificed to idols, blood, and strangled animals, things that would prevent them from having table fellowship with Jews. But out of all the things that should be prohibited to the Gentile world, why these?

Some scholars have a different answer based on knowledge of the texts and the Jewish culture of the time. They note that in ancient manuscripts, the text of this passage is difficult and often varies between manuscripts, leaving out one or more of the prohibitions. Their suggestion is that the most ancient versions of this passage actually contained a proscription against the three most serious sins in rabbinic thinking of the time – idolatry, sexual immorality, and bloodshed (murder). In Hebrew, the law against murder is shefichut damim, literally, “shedding of bloods.” The Hebraic idiom may have been misinterpreted after translation into Greek to mean the prohibiting the eating of blood instead.

Cain and AbelInterestingly, rabbis often accused the pagan Gentiles of being guilty of exactly the sins of idolatry, sexual immorality and murder. And, a prohibition against this threesome of sins is also mentioned in other early Christian literature as well. Later in the Talmud, these three laws were interpreted as part of the laws that God gave to all humanity in the time of Noah in Genesis 9. They were extremely serious sins — rabbis ruled that all of the commands of the Torah could be broken to preserve a person’s life except these three things.

This seems, in my opinion, to be a much more satisfying answer to what we as Gentiles called to do. Of course sexual immorality and murder are universally wrong, and no Gentile worshipper of God can keep worshipping idols as well. The Holy Spirit and early church did not give all of humanity odd food laws to follow; rather, they ruled that we are answerable to God for these most basic, and serious sins.

~~~~

To explore this subject further and its relevance to a present-day topic, see Abortion, What the Early Church Said, Our Rabbi Jesus.

New Light

To explore this topic more, see chapter 21, “Requirements for Gentiles” in New Light on the Difficult Words of Jesus, En-Gedi Resource Center, 2006, p. 141-44.

Photo: Hochschul- und Landesbibliothek Fulda and Ghent Altarpiece

Heaping Burning Coals

Lois Tverberg

“If your enemy is hungry, feed him; if he is thirsty, give him something to drink. In doing this, you will heap burning coals on his head.” Romans 12:20

In Romans, Paul talks about how to deal with our enemies and those who have wronged us. He says many wise things about dealing with others in this passage:

Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everybody. If it is possible, as far as it depends on you, live at peace with everyone. Do not take revenge, my friends, but leave room for God’s wrath, for it is written: “It is mine to avenge; I will repay,” says the Lord. On the contrary: “If your enemy is hungry, feed him; if he is thirsty, give him something to drink. In doing this, you will heap burning coals on his head.” Do not be overcome by evil, but overcome evil with good. Romans 12:17-21

As we read this, one sentence sticks out to us that doesn’t make sense – about heaping burning coals on an enemy’s head. We wonder what Paul meant by this. It helps to know that Paul is quoting Proverbs 25:21-22: “If your enemy is hungry, give him food to eat; and if he is thirsty, give him water to drink; for you will heap burning coals on his head, and the LORD will reward you.” Understanding this proverb will unlock Paul’s words as well.

That saying is in the middle of several proverbs that use physical images to describe emotional reactions. Right before it is the passage, “Like one who takes away a garment on a cold day, or one that pours vinegar on a wound, is one who sings songs to a heavy heart” (Proverbs 25:20, RSV). The physical picture of discomfort illustrates that trying to make a person in mourning happy just distresses them more. Likewise, the passage about coals is about the emotional discomfort an enemy will feel when you waken his conscience about his conduct toward you. According to the Jewish Encyclopedia1 :

The word “coal” is often used in a metaphorical sense: 2 Samuel 14: 7 speaks of the “quenching of the coal” of a man, meaning the complete annihilation of his issue; while in Proverbs 25:22 kindness bestowed upon an enemy is called “heaping coals of fire upon his head,” since it tends to waken his deadened conscience and help him to realize his wrong. Sirach 8:10 compares the smoldering and easily roused passion of the godless man to the coal that is easily lighted and breaks forth into flame.

The picture of putting coals on a person’s head initially sounds like a picture of causing burning pain, but it really is not. Instead, it seems to be a picture of stirring up the coals of a fire to rouse it back to life again. It is a picture of stirring within a person a response of remorse, when they see your kindness in the face of their meanness. This must also be the sense of Paul’s passage – we cause our enemies to be remorseful for their actions toward us, and in doing so we overcome evil by doing good.

1 www.jewishencyclopedia.com

Photo: snty–tact (Talk)

Eternal Life

Lois Tverberg 1 Comment

by Lois Tverberg

“This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.” John 17:2

When we read the line above from Jesus, it makes us stop and pause. It seems odd that Jesus would define eternal life as knowing him and his Father. Isn’t eternal life living forever after we die?

Hebrew Text

An interesting insight comes from how the term “eternal life,” hayei olam (Hi-YAY Oh-LAHM) can be understood in a Jewish context. (1) While it sometimes has our traditional understanding of life after death, hayei olam sometimes used in a different way, when it was contrasted with “hayei sha’a” (fleeting life). Hayei sha’a, fleeting life, is living a life that is only concerned about the short term needs of today – working, making money, eating, etc. Hayei olam, “lasting life” or “a life of eternity” refers to living a life focused on matters of eternal importance.

Traditionally, Jewish people have considered the study of the Bible truly living out one’s “eternal life.” A story is told about a rabbi who spent years in study of the Scriptures, and then walked past farmers tilling their land. He remarked, “they have abandoned lasting life and involve themselves instead with fleeting life.” (2)

Hebrew TextLooking at Jesus’ words in this light, his definition of eternal life seems to fit into this second definition. He is saying that knowing God intimately and living with Jesus Christ as Lord, here and now, is living as if you were already in eternity. This actually makes sense – what thing in our lives has more eternal significance than that?

It is fascinating that elsewhere in John, Jesus seems even to be commenting on the Jewish tradition that the way to live “eternal life” right now is to study the Scriptures. He says,

“You diligently study the scriptures because you think that by them you have eternal life. These are the scriptures that testify about me, yet you refuse to come to me to have life.” (John 5:39-40)

He is speaking to some of his fellow Jews who did not see that the Scriptures ultimately pointed toward him. Eternal life is not had even in studying the Scriptures, but in finding in them that Jesus is our Lord, and we can live for serving him.

(1) These terms are found written down first in the Talmud, which dates from around 500 AD. Many oral traditions are recorded in it that come from Jesus’ time and before.

(2) Quote is from the Babylonian Talmud, Shabbat 33b, as quoted at the following link: http://ww2.mcgill.ca/freedman/bf_risk.html.

Photo: Republica

Wisdom About Water

Lois Tverberg

by Lois Tverberg

“Happy is the man who has not followed the counsel of the wicked, or taken the path of sinners, or joined the company of the insolent; rather, the teaching of the LORD is his delight, and he studies that teaching day and night. He is like a tree planted beside streams of water, which yields its fruit in season, whose foliage never fades, and whatever it produces thrives. ” Psalm 1:1-3, JPS Tanakh

WaterJewish readers of the scriptures over the centuries have enjoyed examining the images of scriptures, and how they can speak to our lives today. In reading the above passage about the one who studies God’s word as being a tree by water, they have meditated on God’s word as “pure water” or “living water.” From this they have found a remarkable number of lessons: (1)

  1. Just as rain water comes down in drops and forms rivers, so with the scriptures: one studies a bit today and some more tomorrow, until in time the understanding becomes like a flowing stream.
  2.  Just as water has little attraction unless one is thirsty, so too, God’s word is best appreciated when one has great yearning for it.
  3. Just as water leaves a high place and flows to a low one, so too, God’s voice speaking through the Scriptures goes past one whose spirit is proud and remains with one whose spirit is humble.
  4. Water is a great equalizer — no matter your station or class, all can drink water. So, too — a scholar should not be ashamed to say to a simpler fellow, ‘Teach me a chapter, a verse or a letter’.
  5.  Just as water is a source of life for the world, as it says, A fountain of gardens, a well of living waters (Song of Songs 4:15), so God’s word is a source of life for the world.
  6.  Just as water is cleansing, the words of the Scriptures are purifying.

We can see how God’s Spirit enlivens the Scriptures, and when we study them, it flows into us like life-giving water. The Spirit is like that in not just one way, but many. We only need to get a taste to see that this is the thirst that we have at the root of our very souls.

(1) From a Jewish commentary from about 900 AD, Song of Songs Midrash Rabbah, quoted at the following site: http://www.saratogachabad.com/mainpages/water.htm

Photo: Dimitar Krstevski

The Refreshment of Dew

Lois Tverberg

by Lois Tverberg

“Let my teaching drop as the rain, My speech distill as the dew, As the droplets on the fresh grass and as the showers on the herb.” Deuteronomy 32:2

Another form of living water that was important biblically is something that we hardly think about — dew. In Israel it does not rain for half the year, and were it not for the dew in summer, all plant life would die.

In fact, dew and rain are equally important to the crops in Israel. If there is no rain in the winter season, the grass and early crops do not grow, if no dew in summer, later crops dry up and fruit does not mature. If there are many nights without dew, it constitutes a drought, in their thinking.

In Israel, on many nights dew is amazingly abundant. Because of the moisture of the Mediterranean, in early summer the dews are so heavy that the plants and trees are literally soaked with water at night. In fact, Israelis often use squeegees to remove the dew from their car windows before they can drive in the morning. In the story of Gideon, it said that he wrung a bowl full of water out of a fleece that he put out overnight (Judges 6:38). Even in areas that receive almost no rain, the dew is enough to sustain enough plant growth that sheep can graze, as they search for the few tufts of grass available in the pastures that are sustained by dew.

To the ancient people who were so dependent on their crops, dew was considered a nightly reminder of God’s constant care. In the Sinai, the manna came with it, supplying their sustenance that way too (Exodus 16:13; Numbers 11:9). In Hosea, God declares, “I will heal their waywardness and love them freely, for my anger has turned away from them. I will be like the dew to Israel; he will blossom like a lily.” (Hosea 14:4-5).

Even though the dew is not important for our crops now, it is a good for us to see it as a picture of God’s daily sustenance of a drink of living water that lets just enough grass grow to feed us for the next day. Next time, when you see it, remind yourself of God’s daily kindness toward you.

The River of Life

Lois Tverberg 1 Comment

by Lois Tverberg

Every living creature which swarms in every place where the river goes, will live. Ezekiel 47:9

One of the most beautiful prophecies about living water is in Ezekiel 47:1-12. The prophet Ezekiel is at the temple, and sees a little trickle of water flowing out from under the altar. The water flows out of the temple down the south stairs.

As it flows, this paradoxical river does a strange thing – it grows wider and deeper until finally it becomes a stream so great that it can’t be crossed. Moreover, this little stream from the temple is flowing southeast out of Jerusalem toward the Dead Sea, twelve miles away. The area near the Dead Sea is a salt wasteland where nothing can live. But this stream has a marvelous effect. Trees grow on either side, and the waters of the Dead Sea suddenly teem with life.

It is beautiful to see how the image in Ezekiel 47 describes the outpouring of the Spirit that occurred at Pentecost. The Living Water of the Spirit first fell on the people in the temple as they were worshipping there, as if the Spirit started trickling out of the sanctuary to that little “puddle” of believers. Interestingly, when Peter preached to the people at Pentecost, he was probably standing on the south stairs, where the water in Ezekiel’s vision flowed. Also on that south stairs are the mikvehs (ceremonial baths), where 3000 people that day were baptized in living water. They have been excavated and are visible even today!

The trickle of God’s Spirit became ankle deep as the first believers shared the gospel and many in the city believed, and then knee deep as they carried the gospel to the surrounding countries. Instead of running out of energy as it flowed, the river of God’s Spirit got deeper and wider as it flowed! And its ultimate destination is that of the most desolate of wastelands, full of the poisonous water of the Dead Sea. This is the dark reality of a world devoid of a true knowledge of God. Anywhere it touches it gives new life where there was only death before.

The Blessing of Rain

Lois Tverberg

by Lois Tverberg

“I will send rain on your land in its season, both autumn and spring rains, so that you may gather in your grain, new wine and oil.” Deuteronomy 11:14

One kind of living water that was considered a great blessing in biblical times was rain. Between the spring rains that ended in April and the fall rains that began in October, six months would go by with clear skies over Israel. When the rains returned again, it was considered to be a miracle directly from God’s hand. We can hear the positive attitude about rain from some ancient Jewish sources:

The day of rain is greater than the resurrection of the dead, because the resurrection of the dead benefits only the righteous, but rain benefits both the righteous and the unrighteous. (Babylonian Talmud, Ta’anit 7a)

Also, in an ancient commentary on Psalm 117:1 (Praise the LORD, all you nations; extol him, all you peoples.), the rabbinic discussion followed:

At what times are all men equal, and when do the nations worship God?”
“On the day when all rejoice.”
“When is that?”
“When the rain comes down, and all rejoice and praise God.”

It is interesting, then, that we as Americans do not rejoice – we look on rainy days as bad days. Because water is relatively abundant here, and because we can rely on reservoirs, irrigation and clean water piped into our houses, we actually curse the days that are blessings to us. When you think about it, our abundant food here is just as dependent on the rain that we complain about as the crops are in Israel, but we just have forgotten the blessing.

It is easy for us to forget to be thankful for our blessings – but even worse when we complain about good gifts simply because we have so much. How many other gifts have we forgotten to be thankful for? Maybe the next time we should pray the traditional Jewish prayer that is said when it rains, and other happy occasions: “Blessed is he who is good, and gives good things!”

Living Water Flowing

Lois Tverberg

by Lois Tverberg

“If anyone is thirsty, let him come to Me and drink!” John 7:37

Living water is one of the many physical images used in scripture to express spiritual truth. We as Westerners don’t usually recognize the significance of the Hebraic use of imagery, and we miss them.

The image of living water is known around the Middle East, where water is scarce and precious. In biblical times, when rain fell after months of clear skies, it was considered a miraculous gift from God. And, in the dry areas, lush plant life was only found on the banks of rivers. From this arose the idea of mayim chaim (MY-eem KHY-eem), life-giving water from the heavens or from a natural spring.

Jordan River.

This image recurs from Genesis to Revelation, strongly associated with the presence of God. In Jeremiah it says, “Those who turn away from you will be written in the dust because they have forsaken the LORD, the spring of living water” (Jeremiah 17:13). From Eden, where God dwelled with man, a river welled up that formed four mighty rivers (Genesis 2:10). In Revelation, the river of life flows out from under the throne of God (Revelation 22:1). So, when Moses struck the rock on Mt. Sinai to yield water it would have made sense to the people, because if God was present on Mt. Sinai, water should miraculously flow from that mountain too.

By understanding the imagery of the scriptures, we can hear God’s word better. We hope you will be refreshed by having a little drink of living water with us each day!

Dying to Have Life

Lois Tverberg

by Lois Tverberg

Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life. If anyone serves me, he must follow me; and where I am, there will my servant be also.  John 12:24-26

In this passage in John, Jesus focuses on a seed, as he does in other parables about bearing fruit for God’s kingdom. But here, he doesn’t just advise us to pluck out weeds of distraction that might choke the growth of our faith. He proclaims that the seed itself needs to perish in order to multiply and bear fruit; that we need to die to our basic desires in order to live for Jesus and receive life that endures for eternity.

Wheat
The parable’s logic becomes clearer in light of the expectation of first-century disciples. A disciple was supposed to show utter dedication to his rabbi, acting as his “servant” and following him everywhere he taught. To do this one had to embrace a lifestyle of traveling, lack of comfort and sleep, as well as rigorous study of the Torah and the rabbi’s interpretation of it. Some quotes about it include,

This is the way [to acquire knowledge] of the Torah: eat bread with salt, drink water by measure, sleep on the ground, live a painful existence, and labor [studying] the Torah. (1)

The words of Torah are not retained by one who is lazy regarding them, and not by those who study surrounded by luxuries, food, and drink; but rather by one who ‘kills himself’ over them, denying himself physical indulgences; one who does not allow his eyes to sleep nor his eyelids to slumber. (2)

Other rabbis expected their students to “kill themselves” in their studies in their desire to learn the Bible. How much more should Jesus, our Rabbi and Lord, expect that we sacrifice our time and lives to learn his words, and live by them too.

 

New Light(1) As quoted in New Light on the Difficult Words of Jesus, by David Bivin, p 25.

(2) Maimonides, Hilchos Talmud Torah 3:12. (Commenting on Shabbos 83b, B. Talmud.)

Photo: Edith OSB