Tag: faith

That’s Not Yours!

On By Bp. Justin ElwellIn Applied Theology1 Comment

The Song of the Mountains – Verse 41

Are they here yet? 

When I was ten, or thereabouts, roller skates were the must have item of the year. Apparently they had made a comeback from some earlier era. I seem to recall my mother ordering them for my birthday; and in the pre-Amazon Prime era, orders would take two or three weeks to arrive from a store catalogue. What a wait! I wanted them so bad. Several of my friends had them already, but a few of us were in a jealous holding pattern. But then, finally, they arrived. As you might expect, after a week or two, perhaps less, after crashing too many times to count, they were put in a closet and I forgot about them. All these years later, I remember the wait more than I do the enjoyment of the skates themselves. Ironic.

Coveting.    

The tenth commandment is the right and logical conclusion to the Decalogue, specifically to the second table regarding interpersonal relationships. If we guard the tenth commandment, we will not murder, commit adultery, steal, or bear false witness against our neighbor as a benefit to ourselves. 

Like the last several commandments, which guard the sanctity of the object of the command, the tenth commandment guards the sanctity of motives. What is motive? Although there are several definitions for motive, depending on its use as a noun or adjective, for our purpose here, motive is the hidden or undisclosed reason for doing something.

The hidden.     

The tenth commandment, then, deals solely with the internal. It is instructing us to guard the sanctity of our motives, which ultimately lead to our actions. Among the ten commandments, it is the only one dealing exclusively with the internal thought life of man. This is an interesting concept, and one that seems contradictory to how the Apostolic and Hebrew Scriptures are taught. Often, Christian Bible teachers will suggest that the Torah, more specifically the ten commandments, are concerned with external action and appearance over that of the internal nature or condition of humanity; while the Apostolic Scriptures, it is argued, are concerned with the internal nature and condition of humanity.

It is an internal safeguard.  

The tenth commandment, among others, demonstrates that the Lord, at the giving of the Torah through Moses, was concerned with the internal condition of His people. Consider these additional examples:

  1. Leviticus 19:17-18, “Do not hate your brother in your heart. Reprove you neighbor, for certain, and bear no sin because of him. Do not take vengeance or bear a grudge against the children of your people. And you shall love your neighbor as yourself. I am the Lord.”
  2. Exodus 25:1-2, “And the Lord spoke to Moses, saying, Speak to the children of Israel, that they take up a contribution for Me. From everyone whose heart moves him you shall take up My contribution.”

Martin Luther wrote that the tenth commandment was not for those who are placed behind bars, but for those who believe that they have conformed to the Law. 

So how should we understand this commandment in messianic faith today?

            The commandment reads:

לֹא תַחְמֹד, בֵּית רֵעֶךָ; לֹא-תַחְמֹד אֵשֶׁת רֵעֶךָ, וְעַבְדּוֹ וַאֲמָתוֹ וְשׁוֹרוֹ וַחֲמֹרוֹ, וְכֹל, אֲשֶׁר לְרֵעֶךָ

            “Do not covet the house of your neighbor; do not covet your neighbors wife, his male servant, his female servant, his ox, his donkey, or anything belonging to your neighbor.” (Personal translation.) 

The first clause commands us not covet our neighbors’ house. The Lord is not referring to his physical dwelling place; but rather, his wife, servants, and possessions, as it concludes, וְכֹל, אֲשֶׁר לְרֵעֶךָ, “or all that belongs to your neighbor.” 

Yeshua/Jesus, and the apostles speak as to the serious nature of negative coveting. James speaks of being enticed, then leading to action based on desire that is sinful (James 1:13-15). Paul writes, “For this you know, that no one who whores, nor unclean one, nor greedy of gain, who is an idolater, has any inheritance in the Kingdom of Messiah and God.” (Eph. 5:5; cf. I Cor. 6:9-10; Col. 3:5). An interesting historical note is that no other ancient near eastern culture had a command against coveting.

If we express this simply, the tenth commandment specifies three things in life that are often coveted: money, sex, and the means to accumulate wealth and power – servants and animals. When the human heart covets, in order to gain what is coveted, it will more than likely be necessary to violate one or more of the other commandments to acquire what is desired; which is perhaps why we find a command guarding the human heart at the close of the Decalogue. 

Defining “covet.”

Covet is from the Hebrew root חמד, meaning: to delight, greatly beloved, covet, lust, or a precious thing. We see that it can be used in both a positive and negative sense. In the positive sense, Paul tells us to “covet” the better gifts (I Cor. 12:31). Additionally, Proverbs tells us to covet our spouse (Prov. 18:22). Further, Peter tells us to “covet” Scripture (I Pet. 2:2). Moreover, Paul also tells us that it is acceptable to “covet” a leadership position (I Tim. 3:1). It is interesting that Paul mentions the tenth commandment specifically with regard to his conversion experience, as covetousness was the sin that took occasion in him, and did a work in him (Ro. 7:7-12), as he writes, “And the command which was to result in life, this I found to result in death.”

What is the cure for coveting?

Rabbi Dr. Joseph Hertz explains, “This Commandment goes to the root of all evil actions – the unholy instincts and impulses of predatory desire, which are the spring of nearly every sin against a neighbor. The man who does not covet his neighbor’s goods will not bear false witness against him; he will not rob nor murder, nor will he commit adultery. It commands self-control; for every man has it in his power to determine whether his desires are to master him, or he is to master his desires. Without such self-control, there can be no worthy human life; it alone is the measure of true manhood or womanhood. ‘Who is strong?’ ask the rabbis. ‘He who controls his passions,’ is their reply.”

We would certainly find this definition compatible and consistent with messianic teaching. Consider the fruit of the Spirit in the teaching of Paul, “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, trustworthiness, gentleness, self-control. Against such there is not instruction” (Gal. 5:22-23). Or Paul’s words to Timothy, “For God has not given us a spirit of cowardice, but of power and of love and of self-control” (II Tim. 1:7). Furthermore, Paul’s comments regarding the last days, “For men shall be lovers of self, lovers of silver, boasters, proud, blasphemers, disobedient to parents, thankless, wrongdoers, unloving, unforgiving, slanderers, without self-control, fierce, haters of good, betrayers, reckless, puffed up, lovers of pleasure rather than lovers of God” (II Tim. 3:2-4). We might say that we have surely arrived at this today, yet Paul’s description is consistent with all ages. 

Be satisfied.  

Hebrews teaches us that the key is to be satisfied; we read, “Let your way of life be without the love of silver, and be satisfied with what you have. For He Himself has said, ‘I shall never leave you nor forsake you” (Heb. 13:5).

Being satisfied, or content, is not our natural condition; but in faith, it is the antidote to covetousness. To covet is to demonstrate a lack of faith in the Lord. If we needed more, He would provide. If He needed us to do, He would enable. If we were ready, He would set in place. If we were adequately prepared for a different stage in life, it would happen. Yet, in all matters and circumstances, we are to praise Him, even if that circumstance is an apparent lack.  

It’s a theological problem. 

The issue before us is, actually, theological. Coveting is a theological problem, as it is the result of a lack of, or weakness in faith. The Westminster Shorter Catechism explains succinctly, “The Tenth Commandment requireth full contentment with our own condition, with a right and charitable frame of spirit toward our neighbor and all that is his.”

It’s a common problem.  

All of us have coveted at some point, over some thing: a neighbor’s new car; a co-workers raise; the recognition of academic achievement of another, roller skates, etc.  So when we come to the recognition of our sin of covetousness, the same remedy is available to us, as with every other sin – Messiah Yeshua. Remember, when we are in Yeshua, the Father sees us as if we have obeyed perfectly, never having sinned; seeing only the righteousness of His Son. We will fall short, again, and again. We will momentarily lose focus on the Lord, His provision, purpose and plan; but the Holy Spirit will gently correct. 

Let this be an encouragement. 

Paul wrote, “Not that I speak concerning need, for I have learned to be content in whatever state I am” (Phil. 4:11). Yet, as he wrote elsewhere, he was not teaching from a position of having arrived at the goal of perfection (Phil. 3:12); but from the place of the Lord’s work in progress – just as we are. This commandment, then, is a guard for the heart. 

Shalom. Be well.

Fasting Sheep

On By Bp. Justin ElwellIn Applied Theology1 Comment

The Song of the Mountains Part 40.

…But when you fast…

In Matthew 6:16-18 we read, “And whenever you fast, do not become sad-faced like the hypocrites, for they neglect their faces to make their fasting evident to men. Amen, I tell you, they have their reward in full! But when you fast, anoint your head and wash your face, so that your fasting won’t be evident to men, but to your Father who is in secret. And your Father, who sees in secret, will reward you.” 

This portion on fasting seems better suited to follow Matthew 6:1-4, which had to do with charitable deeds, and proper prayer done as unto the Lord. After all, Yeshua/Jesus is telling us to fast as unto the Lord, and not to make our fasting apparent to those around us.

In practice.  

In the western church, the practice of fasting is not as common as it once was; while in other parts of the world, fasting is accepted as vital to maturity in faith. How should we approach fasting today? Is it still part of the messianic lifestyle?

History.

Fasting has a rich biblical history. It was practiced from the very earliest periods of the biblical record, continuing to the first-century as a practice of Yeshua and the apostles. Through the centuries, fasting has been a spiritual discipline of messianic disciples. In the first-century, it was the practice of some Jewish sects to fast on two set days each week – usually Tuesday and Thursday – a practice considered meritorious. This fast was not only of water, but also physical care and pleasures, to include washing and anointing with oil. It also indicated a spirit of mourning for the civil and spiritual condition of the Jewish people.

The rebuke.  

Yet, fasting as merely a “spiritual” routine, or outward practice, without an inward transformation, was rebuked by Messiah (cf. Isa. 58:3-12; Jer. 36:9). When Yeshua references the “sad-faced” hypocrites, he is specifically referencing the practice of the Pharisees, whose fast became a public display, not an inward devotion.

In the beginning.    

This practice started with the best of intentions, as it provided the common man, who was not a religious teacher or priest of Israel, a way to dedicate part of his day to the Lord as he labored in the field – by way of fasting. Rather than remaining an uplifting experience for the common man, it became part of religious obligation to demonstrate how religious one was; but as Yeshua points out, it was hypocritical.  

The fast. 

The fast that Yeshua is speaking of was only for 24 hours; and as He notes, they would disfigure their faces as if in anguish, and not wash in order to let everyone know that they were fasting – thus seeking the accolades of men, not the secret reward from the Lord God.

Fasting is traditionally rooted, but not specifically commanded for Yom Kippur; as the text simply states that: וְעִנִּיתֶם אֶת־נַפְשֹׁתֵיכֶם , “you shall afflict/depress your soul.” This is understood to be a covering of the mouth in order to weaken the body. Yet, it might not only be food abstained from that weakens us, but anything that eases the daily life experience.

It’s not the end. 

If we were to do a much more involved study of fasting in the Bible, we would find that it was very much a means to an end, but not the end itself. It was a way of showing your desperation before the Lord – that you needed His guidance or His intervention. It was used personally and nationally: positively, in right motivation; and negatively, with the wrong motivation. It was most often used when God appeared to be “hiding His face” (Deut. 32:20), during times when His favor did not seem to be with them. It was a means to reconnecting, through repentance, to the covenant Lord. 

Messianic practice. 

In our text we read that Yeshua said, “but you, when you fast…” implying that He still expects His disciples to fast, just as He expects us to pray when He said, “but you, when you pray…” (Matt. 6:5).

Yet, Yeshua was questioned about why His disciples did not fast when He was with them, as we read, “Then John’s disciples came to Him, saying, ‘Why do we and the Pharisees fast, but Your disciples do not fast?” And Yeshua said to them, ‘The guests of the bridegroom cannot mourn while the bridegroom is with them, can they? But the days will come when the bridegroom is taken away from them, and then they will fast” (Matt. 9:14-15). 

As previously noted, fasting was often done when it appeared that the favor of God was absent, Israel was called to repentance, or in need of direction. Yet, the disciples did not fast when Yeshua was with them, why? The face of God was not hidden – it was right before them. 

As Yeshua points out, it is easy for us to do something that is intended to draw us closer to God for the acknowledgements of men; but as we learn from these verses, Yeshua is revealing that fasting should be: 1) hidden and 2) holy. It should not be done to be seen by men, and it should be done through the prompting of the Holy Spirit. This eliminates regularity, and the potential for haughtiness in this holy act.

What should we do? 

People often ask me about fasting, but the many health problems that people face today, fasting from food is not always advisable; but for those who can, there will be great fruit. The discipline of fasting can be rightly practiced by abstaining from any number of modern conveniences; and as Dr. William Lloyd-Jones once said, fasting from anything that requires “self-discipline is legitimate.” 

Anything that we have to consciously abstain from can legitimately be used as the basis for a fast: food, Facebook, television, etc. Anything that will cause us to pause from what we are doing, turn of God, and recognize the honor that lay before us, can be used in fasting. We can fast for ourselves, or on behalf of others. The most important thing is that we are focusing this part of our lives, for a specific time, on the Lord. 

Personal story. 

Many years ago I did a weekly twenty-four hour fast. This was my practice for several years. It did not matter what might be scheduled for that day, the fast would not be interrupted. One day I was called by a local hobby farmer who owned sheep – never having seen a live sheep before buying the hobby farm – that I would tend to from time to time. It was getting late in the afternoon, and I was anxiously anticipating breaking my fast, when I was called to gather some escaped sheep with my dogs – at the time I raised and trained working Border Collies. Dogs in the truck, and off to the farm. The majority of the sheep were easy to work back to the barn, and with the dogs doing the running, I just stood, whistled, and opened the gate – but one lamb made for the hills, actually the brook that ran through the farm. 

As we followed the lamb, nearly a half-mile up the road now, spooked by a passing car he ended up in the brook, reaching the middle before he froze in shock. As any shepherd will tell you, it is nearly impossible to “drive” one sheep anywhere. In this case, I had to go in the water, pull the lamb out, and carry him on my shoulders back to the farm. Did I mention that at some point it was cut by an old string of barbed wire? Needle and thread. At this point I had not eaten in more than 28 hours. After stitching the lamb, putting him back in with the flock, and heading home soaked, hungry, and covered in blood, I decided that it was time to stop this weekly practice.  

Dear reader, fasting, like prayer, is a discipline that brings the messianic life into our present reality – either we are living the faith that we are claiming, or we are simply playing, pretending. From time to time, the discipline of fasting cause reveal wonderful spiritual treasure previously overlooked; or, in a time of great need, it can focus our heart and mind on the Lord. 

While our body longs for food, our soul longs for God, as the psalmist writes, “As the deer longs for the water streams, so my soul longs for You, O God. My soul thirsts for God, for the living God. When shall I enter in to appear before God?” (Ps. 42:1-2). 

Shalom. Be well.