reading for: 25 Aug

Mark 7:1-8, 14-15, 21-23

The heart of the Law: Holiness in the heart

• READ

After five Sundays in the Gospel of John, the lectionary today returns to the narrative of Mark. In today’s passage, Jesus’ challenges an entire way of life, that of the Pharisees.

The question raised by the Pharisees in 7:5 seems to be a sincere one, and Mark tells us why in vs. 3–4. Ritual purity is an essential aspect of Pharisaic religion, a part of their distinct Jewish identity.

The Pharisees argued that the practice of eating with undefiled hands was an obligation imposed not on Temple priests only, but on all Jewish people who sought to be the holy nation they had been called to be. Their attempt to obey the oral law (“the tradition of the elders”) showed how seriously they took things. But why do Jesus’ disciples not take seriously the tradition of the elders, which is intended as a “fence” around the law to protect it? Why do they avoid this concern for holiness, which is so characteristically Jewish?

Jesus’ first response to the Pharisees’ question is an attack on the idea that the law of God needs to be protected by the tradition of the elders. Citing Isa. 29:13, Jesus charges the Pharisees with using the tradition to avoid the commandment of God. For example, the Pharisees can escape the obligations of the fifth commandment (“Honour your father and your mother”) by being focuses on the regulation from the tradition about Corban—about property already dedicated to a special religious purpose. In other words, they are “making void the word of God through [the] tradition.” The elevation of the oral law (or the tradition of the elders) to the same status as Torah (the first 5 books of the Bible) ultimately undercuts the Torah*.

Jesus’ second response, however, is even more fundamental. “There is nothing outside a person that by going in can defile, but the things that come out are what defile” (Mark 7:15). The whole idea of ritual purity or of holiness based on food laws is undermined in this one statement. What matters is the heart, the seat of the will, where decisions are made about one’s neighbours. The condition of the heart, whether debased or pure, is far more critical than the food one eats or whether one attends to washing hands.

Here, Jesus warns that sin arises from within and leads to destructive deeds such as fornication, theft, murder, and the like (vs. 21–22). The lack of holiness is marked not by breaches in the outward religious practices, but in evil acts that spring from evil intentions. Jesus’ words are aimed at the very structure of Pharisaic religion, how holiness and sin are defined, and how the word of God regulates the life of the people of God.

Jesus is not simply patching up the old in order to make it more serviceable. He inaugurates something entirely new.

• REFLECT

How do the words of Jesus challenge or confirm our understanding of what God looks for in us?

*The first 5 books of the Bible are called the Torah or “the Law”. They are the ‘Constitutional’ (Identity) documents of the nation of Israel. They reveal to God’s people, who God is and who they are to be, their role and responsibility to God, to one another and to the other nations around. This is done through stories of God’s dealings with the nation’s founding fathers, key historical events as well as civil laws & worship instructions. 

reading for: 26 Aug

Deuteronomy 4:1-2, 6-9

The purpose of the Law & the fruit of obedience to it

• READ

  In verses 1-8, we learn about the purpose of the Law. The word ‘listen’ (v1-2) introduces the practical conclusions to be drawn from Israel’s experience in the wilderness. Because of the Lord’s faithfulness, mercy, and judgment displayed in her recent history, the nation was responsible to obey His ‘rules’ unconditionally. These ‘rules’ may refer to permanent rules of behaviour, statutory laws as well as case laws, decisions handed down by judges. It was crucial that Moses teach Israel this Law, for the goal: “so that you may live and ... take possession of the land.” This means that a full enjoyment of life is based on obeying God’s Law. Israel must not add to it and thereby weaken its power, as the Pharisees and others would later do. Nor must Israel subtract anything from it to accommodate the willfulness or weakness of human nature.

  While one purpose of the Law was to give the Israelites a full life as they obeyed God (vv. 1-4). In verses 5-8 another purpose of the Law is revealed: to make Israel morally and spiritually unique among all the nations and thereby draw other nations to the LORD. In contrast with all other nations Israel was not to be distinguished by her natural resources, wealth, or military might, but by her moral skill and close relationship to God, both of which would come from her obeying her moral constitution. If Israel would obey the Law she would be the envy of all nations. They would see her as (a) being wise and understanding, (b) having a God who is near her, and (c) possessing righteous decrees and laws.

  In verse 9, the solemn warning to “take care” (a caution that occurs many times in Deut.) and to watch implies that the Israelites constantly faced the danger of falling into a sin which would have brought them to the brink of destruction as a nation. That sin was idolatry (vv. 15-31). The nation could become idolatrous in two related ways. The depravity of the human mind is so great that the great deeds of God for His people (e.g., the Exodus and giving of the Law at Sinai) might slip from their hearts if they did not constantly remind themselves of God’s mighty works.

  Or second, through laziness or apathy parents might fail to teach them to their children and thus their children would become idolaters. Deuteronomy lays great stress not on the priests or other religious leaders, but on the parents as the ones responsible for their children’s spiritual education (vv. 9-10; 6:7, 20; 11:19; 31:13; 32:46). God trusts His great events of revelation, such as His giving the Law at Sinai, to faithful stewards who must never forget them and who must pass them on to their children. (Not forgetting is another emphasis in Deut., occurring in 4:9, 23, 31; 6:12; 8:11, 14, 19; 9:7; 25:19.)

• REFLECT

  If you are a parent, are you careful to watch over your own children’s spiritual education? What is one thing you will do weekly for the spiritual health and growth of your family? If you are a spiritually mature individual, how are you involved in the spiritual formation of younger LG members or children in your kampong?

reading for: 27 Aug

James 1:17-27

The Law worked-out & applied and in the Early Church

• READ

  This particular passage touches on a wide variety of themes familiar from other parts of the Bible. In verse 18, we read that Christians have received a new birth, a familiar theme from John 3:1–10 and 1 Peter 1:3; 2:2. We also find the language of firstfruits used by Paul in reference to Jesus’ resurrection (1 Cor. 15:20). Similar advice about listening quickly and speaking only slowly appears in Eccl. 5:2, and warnings about anger appear in Eccl. 7:9 and Prov. 15:1. The command to care for orphans and widows both anticipates the lengthy discussion later in James and recalls prophetic imperatives regarding justice.

  The verses that begin the passage (v. 17–18) actually conclude the discussion just before this, about temptation. Contrasting against the idea that temptation comes from God (v. 13), James insists that good gifts (and not evil temptations) come from God. By contrast with the birth of sin and death described in 1:15, verse 18 describes the birth given believers; they come into being “by the word of truth” in order to be “first fruits of his creatures.” God’s plan is for goodness and for life, not for evil or for death and “there is no variation or shadow due to change” with God (v.17). This means that God can be relied on to continue to act in favor of His creation.

  With v. 19, the topic changes from God’s actions to those expected of human beings. It begins with a statement about the importance of listening (by contrast with speaking or growing angry), suggesting that hearing is in itself an important act. However, v. 22 introduces the contrast between hearing and doing, in which hearing is subordinated to doing. Verse 26 returns to the dangers of speech, but only in order to move to the prophetic command to care for those in need.

  In vs. 19–27 James discusses the the character of speech and the character of action and moves quickly from the warning to be “slow to speak” to warnings about anger and wickedness (v. 21). Then he reveals in v. 26, that the unbridled tongue is really equal to the the heart that deceives itself because he understands that even what seems to be casual speech reveals thoughts and feelings deep within the human heart.

  Verse 22 moves from the integrity of thought and speech to the integrity of hearing and doing. The most characteristic theme of the letter, the demand to be “doers of the word,” appears here for the first time and in its most basic form. Those who hear the gospel but do not act on it “are like those who look at themselves in a mirror” and “immediately forget what they were like.” Bible writers refer to the temporary or insufficient nature of the mirror (for example, see Paul’s use in 1 Cor. 13:12). What is seen in a mirror must be viewed again and again, because the impression is gone as soon as one looks away. By contrast, the “perfect law, the law of liberty,” enables people to live with what they see and to live out what they believe. The instruction to care for orphans and widows (v. 27) provides a concrete example of this call to integrate hearing and doing.

  The brief note at the end of v. 25 needs our close attention. Those who both hear and act on the gospel “will be blessed in their doing.”

• REFLECT

  Many Christians are falsely taught and think that the Old Testament ‘Law’ is bad and the New Testament does away with the Old Testament Law through ‘Grace’. Paul and other New Testament writers affirm that the Law is good and has its place and purpose (see Gal 3:19, 4:21, Rom 3:31, 2 Tim 3:16). In fact, Jesus himself says he comes to fulfill the Law, not to abolish it (Matt 5:17). How might immersing ourselves in the Law (Genesis to Deuteronomy), identifying with key characters in Genesis & Exodus - like Abraham,  Jacob, Joseph, Moses, Joshua, etc. help us in our own understanding of God’s call, love, faithfulness & purposes? How might reflecting on God’s rules for life and relationships (Leviticus, Numbers, Deuteronomy) help us live successfully today? How might it strengthen/heal/change the way we relate to our spouses, children, church family and work colleagues? 

reading for: 28 Aug

Psalm 15

The Law prepares us to encounter God’s presence

• READ

  This psalm explains who is worthy to be a “guest” of the Lord, one who is fit to worship in the Lord’s sanctuary.

   

  The psalm begins with a question in verse 1, where David ponders over who may dwell in the Lord’s ‘sacred tent’, (his sanctuary/tabernacle), located on the holy hill, that is, Zion, the City of David (see 2 Sam. 6:10-12, 17). The question is concerned with who was eligible to be a “guest” of the Lord and live in the place where His presence rested. In other words, who can draw near to God and worship in His dwelling place?

   

  The question in verse 1 is then answered in summary fashion first (v. 2a-b) with two descriptions, and then described more fully with an additional eight virtues (v. 2c-5).

   

  In verse 2a-b, David says the acceptable person is one whose walk is (a) blameless. Also his actions are (b) righteous. The metaphor of the “walk” is used throughout the Bible for one’s pattern of life and conduct (Psalm 1:1). “Blameless” means complete, sincere, or perfect. A blameless person lives in obedience to God and maintains a life of integrity. This means that his activities are in harmony with God’s standards, that is, they are righteous. David thus declares that if someone were to go into the presence of the Lord in Zion, he must be an obedient and righteous servant. The wicked and the hypocritical do not belong in the sanctuary.

   

  After the general statement in the first two lines of verse 2, David spelled out what such a flawless person’s character is like (v. 2c – 5a):

   

  1.      The first characteristic of the righteous is that he speaks ... truth sincerely. He is not like double-minded flatterers (Psalm 12:2).

  2.      A righteous person does not slander maliciously.

  3.      Nor does he harm his neighbour.

  4.      He does not discredit his neighbour. (A neighbour is anyone with whom he comes in contact. A blameless individual’s remarks do not harm or destroy any neighbour)

  5.      Also a righteous person despises ... vile people and honours believers who fear the LORD. A person who is “vile” is a reprobate, one who is worthless. But one who fears the Lord is living a life of faith and obedience.

  6.      A righteous person also keeps his oath even when it hurts. Even if he took an oath rashly (Lev. 5:4), he would conscientiously keep his word.

  7.      He does not lend his money for interest or extortion (lit., “he does not put the bite on them”). He does not take advantage of one who must borrow. Taking interest from fellow Israelites was forbidden as unbrotherly (Ex. 22:25; Lev. 25:36).

  8.      A righteous person does not take bribes against the innocent. The Law of course forbade this (Deut. 27:25). Instead a righteous person champions the cause of the innocent and the needy.

   

  Finally, In 15:5b, David concludes that one who follows this pattern of life will never be shaken (Psalm 16:8; 21:7; 30:6; 62:2, 6; 112:6). Not only will he enjoy fellowship in the Lord’s presence, but also he will experience divine blessing and security.

• REFLECT

  There are altogether 10 descriptions of one who qualifies to abide with the Lord (sincere, righteous, honest, without slander, without doing wrong, without reproaching, distinguishes between good and evil, keeps his oath, does not take interest, does not accept bribes). Compare them with the Ten Commandments (Exodus 20:2–17). Share any interesting observations with your Life Group and discuss how these might be life-giving and life-protecting for us today.