LORD

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!”

What Did Moses Do Wrong?

Lois Tverberg

by Bruce Okkema & Lois Tverberg

Then Moses raised his arm and struck the rock twice with his staff. Water gushed out, and the community and their livestock drank. But the LORD said to Moses and Aaron, “Because you did not trust in me enough to honor me as holy in the sight of the Israelites, you will not bring this community into the land I give them.” Numbers 20:11-12

Have you been wondering about this question? The Lord had clearly been developing Moses throughout his lifetime for the specific task of leading the Israelites out of Egypt and into the promised land. God had rescued Moses as a baby from Pharaoh’s edict to drown the Hebrew boys in the Nile. Then, through Pharaoh’s daughter, he had been raised in the royal palaces where he learned leadership skills and had access to the best education in the world. As a shepherd, Moses had learned how to protect a flock in the harsh desert while finding food and water, essential skills for what was to come. Then there was the call at the burning bush, the miraculous signs, the plagues, the deliverance, and all these years of leading this difficult people…

This story has puzzled Christians for ages: how the seemingly small sin of striking the rock could have made God so angry as to deny Moses the goal for which he had been raised. One answer comes from understanding what Moses’ actions would have meant to the people of his time.

Both the Egyptian and Canaanite religions believed that there were many gods. These gods were not supreme in power, but could be manipulated by invoking spiritual forces even more powerful than them. It was believed that by using incantations, occult magic, and fertility rites, people could force these spirits into obeying their will. God made it very clear to the Israelites that he was supreme and they must never make idols or do anything that treated Him this way.

Moses shouts angrily, “Listen, you rebels, must we bring you water out of this rock?” By using the word “we,” he attributes to himself and Aaron the power to give them water, suggesting that he and Aaron would use pagan rites to force God into giving them water, rather than publicly acknowledging the Lord as the supreme power.

In that one weak moment, he undermined all of what God had been teaching them about his absolute sovereignty. In Moses’ desire to show his own authority, not only did he fail to give God the glory, but to the Israelites who had grown up in paganism, he was acting as an occult magician who controls the spirits. This was extremely serious to the Lord, especially because it is a public sin. This underscores the responsibilities of leadership.

God demands that we always treat him as sovereign, so he did not revoke this severe punishment for Moses. But, the story does not end there. In his kindness, God honored his dedicated servant by showing him a vision of all of the land of Israel. The story ends with these beautiful words from Deuteronomy 34:

“Then Moses climbed Mount Nebo … There the LORD showed him the whole land and said to him, “This is the land I promised on oath to Abraham, Isaac and Jacob when I said, `I will give it to your descendants.’ I have let you see it with your eyes, but you will not cross over into it.” And Moses the servant of the LORD died there in Moab, as the LORD had said. He buried him in Moab, in the valley opposite Beth Peor, but to this day no one knows where his grave is … Since then, no prophet has risen in Israel like Moses, whom the LORD knew face to face.”

Laying Up Treasure in Heaven

Lois Tverberg

by Lois Tverberg

Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also. Matthew 6:19-21 (NKJV)

When we read Jesus’ saying above, it sounds like a vague idea about setting our priorities on heavenly things rather than earthly things. In fact, the phrase “laying up treasure in heaven” is actually an idiom with a much more exact idea behind it than just being “heavenly minded.” In fact, it refers to giving to the poor. We can see how it is used from another passage about “laying up treasure” from a Jewish writer before Jesus’ time:

Help the poor for the commandment’s sake, and turn him not away because of his poverty. Lose thy money for thy brother and thy friend, and let it not rust under a stone to be lost. Lay up thy treasure according to the commandments of the most High, and it shall bring thee more profit than gold. Sirach 29:9-11 (180 BC)

Helping the Poor

The logic behind this is that God is greatly concerned about the poor. When we give to them, we are loaning to God himself! We can be sure that we’ll be repaid in eternity. As Proverbs 19 says,

He who is kind to the poor lends to the LORD, and he will reward him for what he has done. Prov. 19:17

Even more important than our being rewarded is our attitude, according to Jesus. When we share with others two things happen: our priorities with money shift to pleasing God with our money instead of ourselves. We also develop a “good eye” — a generous attitude of concern for others, rather than a “bad eye” — a greedy, self-centered outlook. (Mt 6:22-23) Then we will be taking hold of the life that is truly life, as Paul says:

Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment. Command them to do good, to be rich in good deeds, and to be generous and willing to share. In this way they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life. 1 Tim 6:17-19

Photo: Jacques-Louis David

Searching Shepherd

Lois Tverberg

by Lois Tverberg

Which of you, if he has a hundred sheep and loses one of them, would not leave the ninety-nine in open pasture and go and look for the one that was lost until he finds it? Then when he has found it, he places it on his shoulders, rejoicing….Luke 15:4-7

Interestingly, Jesus wasn’t the only rabbi to tell parables about shepherds looking for sheep. Another person said,

When a sheep strays from the pasture, who seeks whom? Does the sheep seek the shepherd, or the shepherd seek the sheep? Obviously, the shepherd seeks the sheep. In the same way, the Holy One, blessed be He, looks for the lost.(1)

Searching Shepherd2Both Jesus’ words in Luke 15 (above) and this parable are about repentance. Jesus talks about God having joy at repentance, and this other rabbinic parable says even that when a person repents, ultimately it was God who caused it to happen. It is interesting that even other rabbis had the understanding that God has mercy on the lost, and pursues them to bring them back to himself.

How did the idea of repentance become linked together with the image of a shepherd finding his sheep? It likely came from a very important passage very early in the Scriptures, at the culmination of Deuteronomy, right after God had given his covenant. God gave grave warnings of all the terrible curses that will happen to Israel if they forsake him, the worst of which that they will be scattered as a people – the dissolving of the nation itself. But then, after all of that, he promises:

When all these blessings and curses I have set before you come upon you and you take them to heart wherever the LORD your God disperses you among the nations, and when you and your children return to the LORD your God and obey him with all your heart and with all your soul according to everything I command you today, then the LORD your God will restore your fortunes and have compassion on you and gather you again from all the nations where he scattered you. Even if you have been banished to the most distant land under the heavens, from there the LORD your God will gather you and bring you back. He will bring you to the land that belonged to your fathers, and you will take possession of it. He will make you more prosperous and numerous than your fathers. The LORD your God will circumcise your hearts and the hearts of your descendants, so that you may love him with all your heart and with all your soul, and live. Deut. 30:1-6

People understood this promise was not just one of being brought back together physically, but more importantly that God would bring them back to himself spiritually – that he would give them a new heart to love himself. If they just started to repent, God would do the rest in terms of restoring their relationship.

Jeremiah reiterates this promise in chapter 31, when he speaks of the future hope for Israel:

“Hear the word of the LORD, O nations; proclaim it in distant coastlands: `He who scattered Israel will gather them and will watch over his flock like a shepherd.’ … “The time is coming,” declares the LORD, “when I will make a new covenant with the house of Israel and with the house of Judah. It will not be like the covenant I made with their forefathers when I took them by the hand to lead them out of Egypt, because they broke my covenant, though I was a husband to them,” declares the LORD. “This is the covenant I will make with the house of Israel after that time,” declares the LORD. “I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people. No longer will a man teach his neighbor, or a man his brother, saying, `Know the LORD,’ because they will all know me, from the least of them to the greatest,” declares the LORD. “For I will forgive their wickedness and will remember their sins no more.” Jer. 31:10, 31-34

Both of these passages would have been central to the messianic hope of the people in Jesus’ day. They knew that their nation was in desperate need of redemption, both physically from the Romans, and spiritually from their sins. They longed for God to send the “shepherd” messiah who would give them all a new heart to obey God, making a new covenant with his people for an intimate relationship together.

Now we see why Jesus so frequently uses imagery of a shepherd to describe himself, and why at the Last Supper he speaks about a “new covenant for the forgiveness of sins.” He is saying that he himself is the fulfillment of God’s promise from the very beginning to forgive his people of their sins, and to give them his Spirit and new hearts to follow him.

(1) B. Young, The Parables: Jewish Tradition and Christian Interpretation, p 192. © 1998, Hendrickson. ISBN 1-56563-244-2. Also, see B. Young, Jesus the Jewish Theologian, © 1995, Hendrickson. ISBN: 0-80280-423-3. Both books are available at En-Gedi’s bookstore.

Photo: http://pixdaus.com/the-shepherd-and-his-sheep-in-a-beautiful-path-through-the-t/items/view/568897/

Knowing His Voice

Lois Tverberg

by Lois Tverberg

“He calls his own sheep by name and leads them out. When he has brought out all his own, he goes on ahead of them, and his sheep follow him because they know his voice. But they will never follow a stranger; in fact, they will run away from him because they do not recognize a stranger’s voice.” John 10:3-5

Sheep_hillside

Jesus often refers to himself as “the shepherd,” which is not just a lovely poetic image. Rather, it is a bold messianic claim because “the shepherd” is frequently used in Old Testament prophecies about the coming Messiah. For instance, in Ezekiel 34 provides the background to Jesus’ statement about future judgment:

“`For this is what the Sovereign LORD says: I myself will search for my sheep and look after them. As a shepherd looks after his scattered flock when he is with them, so will I look after my sheep. “`As for you, my flock, this is what the Sovereign LORD says: I will judge between one sheep and another, and between rams and goats.” (Ezek. 34:11-12,17)

This passage in Ezekiel explains the judgement between sheep and goats, which Jesus quotes in Matthew 25:32-33. But how exactly does one judge between one sheep and another, or between sheep and goats?

An answer to this question becomes clearer when we begin to understand shepherding. Sheep are shy creatures that run from humans, but once they know a shepherd, they will respond to his or her voice and remain quite loyal to their shepherd. Therefore, if two shepherds meet and their flocks mingle, all they need to do to identify their own herd is to walk away from the other shepherd and call to them; the sheep will then run to their own shepherd. In the passage from John 10, Jesus expresses this relationship between shepherd and sheep, assuring us that his own sheep run toward him and won’t wander off to follow a stranger. Then he makes an even bolder statement in verse 16:

I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd.

Here Jesus is referring to the Gentiles who will follow him in coming ages. His audience would have been shocked because they viewed the Gentiles as hardened and worldly.

An interesting thought occurs to me about the picture that this has for future judgment. Jesus asserts that his own sheep know his voice, and that is what differentiates them from others. What else do sheep know about their shepherd? Do they know the fine points of his theology, like his understanding of the godhead, or predestination vs. free will? No, sheep do not— but they know his voice. They know their shepherd in the Hebraic sense of the word “know,” which can mean loyalty and devotion, not just academic knowledge.

So what do we need to know about Jesus to be saved? Satan probably has more knowledge about Jesus than anyone in the universe, and can explain the various doctrines about him better than any human being. Does that save him? In contrast, is there really any human that has perfect beliefs about Christ, any more than anyone is fully righteous?

Often Christians like to determine the “salvation state” of others by examining the minutia of their beliefs and stances on various issues. Certainly there are basic truths about Christ that must be deep in the soul of every believer, the most important being that he is our LORD, and that he died to redeem us from our sins.

But beyond that, I wonder if when Jesus comes again and judges the sheep and the goats, he won’t ask “what side of the fence were you on with this issue?” Instead, he’ll simply call, and his true sheep will eagerly leap up and bound toward him because throughout their lives they have learned to follow him, and to *know* and love his call.

~~~~

To explore this topic more, see Sitting at the Feet of Rabbi Jesus, Zondervan, 2009.

Bursting Out of the Pen

Lois Tverberg

by Lois Tverberg

I will bring them together like sheep in a pen, like a flock in its pasture; the place will throng with people. One who breaks open the way will go up before them; they will break through the gate and go out. Their king will pass through before them, the LORD at their head. – Micah 2:12-13

In Micah, we find a passage about a “shepherd” that was considered very messianic in the time of Jesus. His listeners understood that the “one who breaks open the way” was the messenger, who would cause people to repent and be ready for the Messiah, and that the Messiah was the shepherd king going out with the sheep. Interestingly, the passage says that the Shepherd is the LORD – hinting that the Messiah is God himself! (We have the benefit of being able to look back and can see how this passage was prophecy about John the Baptist and Jesus.)

This passage is much more meaningful if we understand the imagery behind it, that of shepherding. It tells us that the flock will be gathered together like many sheep in a pen, and “one who breaks open the way will go up before them; they will break through the gate and go out.”

Pen in pasture

In biblical times, the shepherd would lead the sheep around open land to graze all day. As they sun was going down, he would herd them into a pen made with boulders or into a cave closed with boulders. He himself would sleep in the gate or “be” the gate. In the morning, the sheep would be restless, hungry, bursting with energy and eager to get out to pasture.

Suddenly, one of the shepherd’s helpers would “break open the way” by pushing aside a boulder in the fence. The sheep wouldn’t just leave calmly – they would burst out in a stampede, breaking through the other boulders in their way. The shepherd would exit along with them and then they would follow the him out to pasture.

The picture is really one of a people who are full of joy at the coming of their Messiah – like sheep that are stampeding out of their pen after a night of being confined. The “sheep” of the messianic shepherd will be exuberant at his coming, and eager to follow where ever he leads. He heals us from our diseases and releases us from the bondage and guilt of sin. Our Shepherd, the LORD Himself, has come to save us now and forever!

This passage in Micah was probably alluded to by Jesus in Matthew 11:12. For more about that reference, read the article “The Kingdom Breaks Forth” at this link.

Photo: Bob Jones

God’s Great Surprise

Lois Tverberg

by Lois Tverberg

Behold, I am going to send you Elijah the prophet before the coming of the great and terrible day of the LORD. – Malachi 4:5

Many of the prophecies that describe the coming of the Messiah also describe a time of judgment by God. For instance, in Luke 1:17, the angel tells the father of John the Baptist that John “will go on before the Lord, in the spirit and power of Elijah, to turn the hearts of the fathers to their children.” The angel was quoting a prophecy from Malachi which says,

Behold, I am going to send you Elijah the prophet before the coming of the great and terrible day of the LORD. He will restore the hearts of the fathers to their children and the hearts of the children to their fathers, so that I will not come and smite the land with a curse. (Mal. 4:5-6)

Jesus baptized by JohnThe Malachi passage appears to describe the “great and terrible day of the Lord” as coming right at the time of Elijah. John the Baptist knew Scriptures well, and in his ministry we hear him preaching that judgment is right around the corner, in accordance with his Scriptures.

These prophecies are also the reason why John sends some of his disciples to ask Jesus, “Are you the one to come, or should we look for another?” John knew he was to be the “messenger” prophesied in Malachi 3, and he had expectations for the one coming after him:

See, I will send my messenger, who will prepare the way before me. Then suddenly the Lord you are seeking will come to his temple; the messenger of the covenant, whom you desire, will come,” says the LORD Almighty. But who can endure the day of his coming? Who can stand when he appears? For he will be like a refiner’s fire or a launderer’s soap… So I will come near to you for judgment. (Malachi 3:1-2, 4-5)

John’s question for Jesus came from the fact that Jesus wasn’t fulfilling prophecy as he expected. It appears he was thinking that Jesus would be a mighty warrior who would destroy the wicked, including those who had imprisoned him. Jesus replies by quoting other prophecies about the Messiah, that “the blind receive sight, the lame walk, those who have leprosy are cured, the deaf hear, the dead are raised, and the good news is preached to the poor” (Luke 7:22-23). John probably still believed that Jesus was the Messiah, but he was asking the question to show how perplexed he was at how Jesus fulfilled prophecy.

Often Christians say that Jesus’ people rejected him as Messiah because they just wanted a political leader, not a spiritual leader. It is more likely that many rejected him because he did not fit their reading of prophecy. Even Jesus’ disciples were waiting for him to announce when he would begin the war and they would take their thrones to reign in power. God surprised everyone, even the most faithful, in the coming of Jesus.

It should humble us to realize that he does not use our logic to fulfill prophecy, and should make us very careful to say we have definitive knowledge about the future from Bible prophecy. Jesus said of his second coming, “of that day or hour no one knows, not even the angels in heaven, nor the Son, but the Father alone.” (Mark 13:32).

Photo: Lawrence OP

Prepare the Way for the Lord

Lois Tverberg

by Lois Tverberg

In the desert prepare the way for the LORD; make straight in the wilderness a highway for our God. Every valley shall be raised up, every mountain and hill made low; the rough ground shall become level, the rugged places a plain. Isaiah 40:3

The scriptures say that John was the voice crying out, “In the wilderness, prepare the way for the LORD.” What does that mean?

One ancient idea behind this line is that before a great king could visit a region, a messenger would be sent ahead to announce that the way must be prepared. After the winter rains, roads may be potholed or obstructed by debris. Before a royal caravan traveled on them, they needed to be repaired. The people of the region would also prepare themselves and their villages for their royal visitors too.

When I visited Uganda years ago, they preserved a cultural memory of “preparing the way.” As we approached the church group that was expecting us, they went out and lined the road, waving branches and singing as we arrived.

John the Baptist

You might wonder how this prophecy was fulfilled by John the Baptist. Jesus said that John was the “Elijah” who was to come. He was speaking of the prophecy in Malachi 4:5-6 that says,

See, I will send you the prophet Elijah before that great and dreadful day of the LORD comes. He will turn the hearts of the fathers to their children, and the hearts of the children to their fathers; or else I will come and strike the land with a curse.

John was calling the people to purify themselves by repentance. The Jews already had the ceremony of ritual bathing that purified ceremonial uncleanness. But John had a different idea — that a person can become unclean from sin, not just ritual impurity. He was calling Jews to not lean on the fact that they were “sons of Abraham,” but to repent of their sins, personally commit themselves to the covenant, and enthrone God over their lives, and to enter God’s “Kingdom.”

Because of John’s work, when Jesus arrived, people were prepared for his ministry of the “kingdom of God,” in which he also called them to enter under God’s reign. Jesus explained that it also was his own kingdom, because he was the royal King, the Messiah that God sent.

FieldJesus talked about seed falling on good soils or bad soils, on rocks or thorns, as a picture of the hearts of people and how they receive God’s word. John had been preparing the way by plowing the “rough ground” and making “rugged places a plain,” making people ready to repent, turn their lives around, and accept the atonement of Jesus for their sins.

Photo: Muffet

Nathan’s Story

Bruce Okkema

by Bruce Okkema

King David and Nathan“The LORD sent Nathan to David. When he came to him, he said, There were two men in a certain town, one rich and the other poor. The rich man had a very large number of sheep and cattle, but the poor man had nothing except one little ewe lamb he had bought. He raised it, and it grew up with him and his children. It shared his food, drank from his cup and even slept in his arms. It was like a daughter to him.
Now a traveler came to the rich man, but the rich man refrained from taking one of his own sheep or cattle to prepare a meal for the traveler who had come to him. Instead, he took the ewe lamb that belonged to the poor man and prepared it for the one who had come to him.
David burned with anger against the man and said to Nathan, “As surely as the LORD lives, the man who did this deserves to die! He must pay for that lamb four times over, because he did such a thing and had no pity.”
Then Nathan said to David, “You are the man!” – II Samuel 12:1-7

This story is a biblical masterpiece. As we watch the story unfold, we see Nathan setting up David mercilessly, using details that pull at the heart strings. A poor man uses his precious money to buy their only lamb — it becomes the family pet, it eats at their table and it lays in his arms. There is a strong sense that this poor man is sacrificing much for his family to care for this little lamb, but then it is stolen and killed by a rich man who had many of his own.

Nathan tells the story in such a way as to extract David’s words of conviction from his own mouth. It is almost too painful to watch, since David was such a man of honor who, even in the midst of his sin, shows his love for the Lord and his passion that justice be done.

The impact of the story is heightened when we consider that Uriah is from the Hittites who were enemies of the Israelites. He must have been a convert, since we see him living near the palace, eating with the king, faithfully serving the God of Israel, and his wife is observing the Jewish purification laws. When David tries to cover up his sin by coaxing Uriah to go home to his wife, Uriah self-sacrificially refused to do so because his comrades were on the battlefield.

It must have felt like a sword piercing David’s heart when he heard Nathan say, “You are the man.” Nathan goes on to confront David that he has killed Uriah with “the sword of the sons of Ammon,” sons of Lot by his daughters. In his Hebraic culture, David would certainly have seen the double meaning that they too were offspring of sexual sin. As a result, God’s word to David is that the “sword will never depart from this house” (II Sam. 12:10). We read later about all the terrible things that happen to David’s family because of this.

We had times in our own lives when we have failed, just like David. Be encouraged that there is no sin too great for God to forgive. He loves us deeply and wants us to be restored, but sometimes he needs to send a “Nathan” to bring us to confession, so praise the Lord when he does.

“If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.” I John 1:9.

Photo:  Paris Psalter

How Will God Judge Us?

Lois Tverberg

by Lois Tverberg

I, the LORD, search the heart, I test the mind, even to give to each man according to his ways, according to the results of his deeds. – Jeremiah 17:10

Jesus grew up hearing parables, and when he taught, he used this colorful method to illustrate his ideas. In a Hebraic culture which didn’t usually use abstractions, but rather talked in stories and pictures instead, parables were a way for them to develop and explain complex ideas about life and God.

One parable from the Talmud (1) gives a clever answer to a difficult question that we still discuss today. How will God judge us in light of the fact that our flesh tempts us? For instance, how does God deal with an alcoholic who has a family tendency toward alcoholism? How does he look at a man who struggles with homosexual thoughts? They tell this parable:

FigsTo what may this be compared? To a human king who owned a beautiful orchard which contained splendid figs. Now he appointed two watchmen, one lame and the other blind. One day the lame man said to the blind man, “I see beautiful figs in the orchard. Put me on your shoulders so that we can pick and eat them.” So the lame man got on the shoulders of the blind man and they gathered the figs and ate them.

Some time later, the owner of the orchard came and asked them, “Where are those beautiful figs?” The lame man replied, “Do I have feet to walk with?” The blind man replied, “Do I have eyes to see with?” What did the owner do? He placed the lame man upon the blind man and judged them together. So the Holy One, blessed be He, will bring the soul, replace it in the body and judge them together…. (Sanhedrin 91a-b)

The king in the parable is God, which is usually the case in parables, and gives us a clue to who the king is in Jesus’ parables. Each of the two disabled men represent part of a person – the lame man is the person’s will, and the blind man is the flesh. Neither part is capable of sinning on its own — both act together in order to do anything. The point is that when God looks at us, he sees us as a whole — he knows what we are made of. We are a combination of factors including family history, mental make-up, religious upbringing, etc, and both our background and our own will work together to influence our actions.

Looking at YourselfKnowing this can give us wisdom for living. On the one hand, realizing that we have a background or personality type that will tend to lead us into a certain sin (like an abusive family or a tendency to anger), we must go out of the way to avoid what we might do impulsively. We can’t plead innocence, because we are responsible for what we have been given and what we have done with it. We’re capable of overcoming our weaknesses, at least to a point.

On the other hand, we should be careful to not to condemn each other because we can’t know all of a person’s struggles or what they might have lived through. Two people may be similar in action, but one may have triumphed over great temptations, and the other not using their many gifts. Only God knows these things, and only God is fit to judge us justly.

(1) The Talmud is the compendium of Jewish commentary gathered about 500 years after Jesus’ life.

Photo: Gyfjonas and Rijksmuseum Amsterdam