Post by Mark on Sept 20, 2008 6:20:45 GMT -8
Yeshua said unto him, It is written again, Thou shalt not tempt the Lord thy God.
(Mat 4:7 KJV)
The statement points directly to a specific point in Israel’s history. When they came to a place with water, expecting to quench their thirst, they found that the waters were poison. In their desperation, they turned against Moses and against Adonai.
And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the LORD, saying, Is the LORD among us, or not?
(Exo 17:7 KJV)
The idea of the Hebrew word %2 / (Massah) is that of testing one’s limits. "How far can we go and still avoid the discipline of Adonai?" %"*9/ (Meribah) has very much the same idea but is actually more confrontational: to actually quarrel with Adonai. The Hebrew word "*9 (riyb: translated "chided" in the above text) suggests that the people of Israel confronted Adonai in a spirit of rebellion. The Greek Septuigent translates "*9 as loidorian which is to rail against an opponant. (Zondervan).
In Deuteronomy 9:22, we are told that this action "provoked" Adonai: literally, "to push Him over the edge." "Long-suffering? Hmmm. I wonder how long?" The command reminded to us by the Messiah is that we must not push Adonai toward the edge- to not try to find the limit of His long-suffering.
Psalm 78 gives examples of how Adonai has been tested and provoked:
He cast out the heathen also before them,
and divided them an inheritance by line,
and made the tribes of Israel to dwell in their tents.
Yet they tempted and provoked the most high God,
and kept not his testimonies:
But turned back, and dealt unfaithfully like their fathers:
they were turned aside like a deceitful bow.
For they provoked him to anger with their high places,
and moved him to jealousy with their graven images.
(Psalms 78:55-58)
The people did not guard His holy testimonies (Psalm 78:56). By testimonies it is often understood to mean the biblcial feasts and the stories they contain to teach the great and mighty acts of Adonai. The people covertly harbored (verse 57) the idolatry of their ancestors. They followed after pagan idolatry: high places and graven images (Psalm 78:58). The historical placement of this Psalm’s reference describes the time of Eli as High Priest: while the Tabernacle rested at Shiloh and resulted in the Philistine capture of the Ark of the Covenant. Sacrifices to Adonai and
observance was assumed to be status quo; yet the hearts of the people were not in it. Obeying the mandates of seemed to be enough and thus disobeying the prohibitions of was not deemed necessary. Adonai’s opinion toward this type of worship is made clear in Isaiah 1.
Hear the word of the LORD, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. To what purpose is the multitude of your sacrifices unto me? saith the LORD: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats.
(Isaiah 1:10-11)
The contest between Yeshua Messiah and the evil one was not so overt as to suggest outright disobedience. In fact, the suggestion was to demonstrate the miraculous power of Adonai: His love and protection of His Son.
Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple, And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.
(Mat 4:5-6 KJV)
Yet Yeshua Messiah recognized such an act as equally forcing the hand of Adonai as would be any act of open rebellion. This rings of the prayer of the Psalmist when he asked that he be restrained from the sin of presumptuousness (the sin of arrogance or self-will) in Psalm 19:13.
Yeshua declares later that He had never acted in this human life as an autonomous authority, to bring about reconciliation between God and man in a manner according as He saw fit. His life was flawlessly characteristic of a servant, obedient even unto death (Phil. 2:6-8).
I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.
(Joh 5:30 KJV)
It is often misinterpretted when we pray "in the name of Yeshua" so as to pray with the authority granted to us by Yeshua (Matthew 18:20, John 14:13); yet this is not an authority that Messiah Yeshua held for Himself. Rather, by praying in the name of Yeshua is to say, "not my will, Lord, but Thine be done." It is commonly assumed that our prayers ought to be positively answered, even as our own desires, if they are are not in violation or contradiction to the expressed commandments of Adonai. Yet the apostle Paul teaches us that in whatever we do, whether in word or deed, we are to to do all in the name (as the representation) of Adonai Yeshua, giving thanks to Eloheem ve-ha Abba by Him. (Colossians 3:17). This means that the conscious expression of ourselves in word or deed is the outflowing of the characteristics of Yeshua Adonai. It goes back to the Shema: that becomes our default setting, as it was for Messiah Yeshua: to pray in the name of Messiah Yeshua is to pray in accordance with .
Putting Adonai to the test is conscious disobedience to the known will and Word of Adonai: to say "no" to God, even in the form of "not yet" or "not quite the way that the instruction is given". It is the presumption that His instructions are not binding upon us, that His ways are not better than our ways, that we can live in a way that is pleasing and glorifying to Him without learning from Him nor about Him. Putting Adonai to the test is, in a sense, rejecting.
He that turneth away his ear from hearing the law, even his prayer shall be abomination.
(Proverbs 28:9)
(Mat 4:7 KJV)
The statement points directly to a specific point in Israel’s history. When they came to a place with water, expecting to quench their thirst, they found that the waters were poison. In their desperation, they turned against Moses and against Adonai.
And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the LORD, saying, Is the LORD among us, or not?
(Exo 17:7 KJV)
The idea of the Hebrew word %2 / (Massah) is that of testing one’s limits. "How far can we go and still avoid the discipline of Adonai?" %"*9/ (Meribah) has very much the same idea but is actually more confrontational: to actually quarrel with Adonai. The Hebrew word "*9 (riyb: translated "chided" in the above text) suggests that the people of Israel confronted Adonai in a spirit of rebellion. The Greek Septuigent translates "*9 as loidorian which is to rail against an opponant. (Zondervan).
In Deuteronomy 9:22, we are told that this action "provoked" Adonai: literally, "to push Him over the edge." "Long-suffering? Hmmm. I wonder how long?" The command reminded to us by the Messiah is that we must not push Adonai toward the edge- to not try to find the limit of His long-suffering.
Psalm 78 gives examples of how Adonai has been tested and provoked:
He cast out the heathen also before them,
and divided them an inheritance by line,
and made the tribes of Israel to dwell in their tents.
Yet they tempted and provoked the most high God,
and kept not his testimonies:
But turned back, and dealt unfaithfully like their fathers:
they were turned aside like a deceitful bow.
For they provoked him to anger with their high places,
and moved him to jealousy with their graven images.
(Psalms 78:55-58)
The people did not guard His holy testimonies (Psalm 78:56). By testimonies it is often understood to mean the biblcial feasts and the stories they contain to teach the great and mighty acts of Adonai. The people covertly harbored (verse 57) the idolatry of their ancestors. They followed after pagan idolatry: high places and graven images (Psalm 78:58). The historical placement of this Psalm’s reference describes the time of Eli as High Priest: while the Tabernacle rested at Shiloh and resulted in the Philistine capture of the Ark of the Covenant. Sacrifices to Adonai and
observance was assumed to be status quo; yet the hearts of the people were not in it. Obeying the mandates of seemed to be enough and thus disobeying the prohibitions of was not deemed necessary. Adonai’s opinion toward this type of worship is made clear in Isaiah 1.Hear the word of the LORD, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. To what purpose is the multitude of your sacrifices unto me? saith the LORD: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats.
(Isaiah 1:10-11)
The contest between Yeshua Messiah and the evil one was not so overt as to suggest outright disobedience. In fact, the suggestion was to demonstrate the miraculous power of Adonai: His love and protection of His Son.
Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple, And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.
(Mat 4:5-6 KJV)
Yet Yeshua Messiah recognized such an act as equally forcing the hand of Adonai as would be any act of open rebellion. This rings of the prayer of the Psalmist when he asked that he be restrained from the sin of presumptuousness (the sin of arrogance or self-will) in Psalm 19:13.
Yeshua declares later that He had never acted in this human life as an autonomous authority, to bring about reconciliation between God and man in a manner according as He saw fit. His life was flawlessly characteristic of a servant, obedient even unto death (Phil. 2:6-8).
I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.
(Joh 5:30 KJV)
It is often misinterpretted when we pray "in the name of Yeshua" so as to pray with the authority granted to us by Yeshua (Matthew 18:20, John 14:13); yet this is not an authority that Messiah Yeshua held for Himself. Rather, by praying in the name of Yeshua is to say, "not my will, Lord, but Thine be done." It is commonly assumed that our prayers ought to be positively answered, even as our own desires, if they are are not in violation or contradiction to the expressed commandments of Adonai. Yet the apostle Paul teaches us that in whatever we do, whether in word or deed, we are to to do all in the name (as the representation) of Adonai Yeshua, giving thanks to Eloheem ve-ha Abba by Him. (Colossians 3:17). This means that the conscious expression of ourselves in word or deed is the outflowing of the characteristics of Yeshua Adonai. It goes back to the Shema: that
becomes our default setting, as it was for Messiah Yeshua: to pray in the name of Messiah Yeshua is to pray in accordance with .Putting Adonai to the test is conscious disobedience to the known will and Word of Adonai: to say "no" to God, even in the form of "not yet" or "not quite the way that the instruction is given". It is the presumption that His instructions are not binding upon us, that His ways are not better than our ways, that we can live in a way that is pleasing and glorifying to Him without learning from Him nor about Him. Putting Adonai to the test is, in a sense, rejecting
.He that turneth away his ear from hearing the law, even his prayer shall be abomination.
(Proverbs 28:9)
