Seder 70: Exodus 32:32---The Book of Life

 After Moses, with the assistance of his Levite brethren, succeeded in bringing order to the camp of Israel after the sin of the golden calf, he still had to deal with the rift that this sin had created in Israel's relationship with God. The problem is reflected in the language of Exodus 32:7 and Exodus 33:1, where God refers to "your people" and "the people whom you have brought up out of the land of Egypt.'   

Although he is angry with the Israelites, Moses expresses his solidarity with them.  In Exodus 32:32, Moses says that if God is not willing to forgive the nation, then he should blot Moses' name out of his book as well.  As commentator Douglas Stuart points out, Moses is not offering here to die in place of the Israelites; instead, he is offering to die along with them. 

God answers that it is those who have sinned whose names will be removed from the book (verse 33).  

In verses 32-33, it is assumed that God has a listing of everyone who has life, and that it is possible for God to remove names from that listing.  This concept of a "book of life" appears a number of times in the Bible (Ps 69:28; Phil 4:3; Rev 3:5; 13:8; 17:8; 20:12,15; 21:27).  The book of Revelation says that in the judgment, it is those whose names are in the book of life who will receive eternal salvation, while those removed from the book will suffer the "second death" (Rev 2:11; 20:6, 14; 21:8). 

Stuart notes some theological consequences of the Bible's discussion of the book of life.  For one thing, Exodus 32:33 implies that since all of us have sinned, all of us need to be forgiven in order to have a place in the book of life.  Moreover, we all start out in the book of life; all have the potential to be saved (1 Tim 2:3-4; 2 Peter 3:9).  And our names will remain there if we continue in faith and obedience throughout our lives.

Seder 93: Lev 19---Fruit Trees, Fig Trees, the Cross, and the Tree of Life

 Leviticus 19:23-25 gives instructions about the planting of fruit trees in the Promised Land.  During the first three years a tree would be considered "uncircumcised"---not yet dedicated to God--and any buds that developed would be broken off.  The fourth year's production would be the "firstfruits" from that tree and would be donated to the tabernacle or temple.  The planter would begin to enjoy the fruit in the fifth year.  

Behind these instructions seems to the be principle that God is the owner of everything and the provider of all our food.  Commentators also observe that the instructions make horticultural sense.  The tree will be a better producer in the long run if it its buds are broken off during the first three years.  

In a sermon at Church of the Messiah on February 26, 2022, Rob Wilson noted a connection between Lev 19:23-25 and Jesus' parable of the fig tree in Luke 13:6-9.  In both Leviticus and the parable, a five-year time frame is envisioned.  The implication seems to be that disciples of Jesus, like trees in the Promised Land, should be producing fruit within five years. 

Another important biblical fruit tree is the tree of life, which was briefly available in the Garden of Eden and will be available again in a future new Eden.  In the letter to the church at Ephesus in Rev 2:7, God promises, "To the one who conquers I will grant to eat of the tree of life, which is in the paradise of God."  The Greek word for "tree" here is xylon, a word elsewhere used for the cross (Acts 5:30; 10:39; 13:29).  Here we get a hint that the cross is a tree of life (HT:  William Grissom).  

Seder 33 Sermon: New Names

 In the book of Genesis, both Abram (Gen 17) and Jacob (Gen 32, 35) receive new names from God.  In addition, Jacob (Gen 35:18) gives his youngest son Ben-Oni ("son of my sorrow") the new name Benjamin ("son of the right hand" or "son of the south").  

In a sermon at Church of the Messiah on Nov 21, 2020, Kyle Kettering traced the biblical "new name motif" further.  For example,

• Isaiah 62:1-4 prophesies a new name for Jerusalem.    
• The letter to the church at Pergamum (Rev 2:17) promises a new name to the overcomer.
• In the letter to the church at Philadelphia (Rev 3:12), Jesus speaks of "my own new name".

Since God knows us intimately (e.g. Is 43:1), he knows the appropriate new name for each person.

Seder 14: Psalm 2--A Royal Psalm of Hope

Psalm 2 is a royal psalm that affirms the Davidic covenant and looks forward to the reign of the Messiah, the ultimate Davidic king.  This Psalm is attributed to David in Acts 4:25.

The psalm begins by picturing vain attempts of the nations to oppose God and his anointed king (opposition to one means opposition to the other).  "Why do the nations conspire, and the peoples plot in vain?", verse 1 asks.  The word for "plot" is from the same root as "meditate".  Psalm 1:2 says that the wise meditate on God's instruction.  Psalm 2:1 says that the foolish meditate on how to oppose God.

Such opposition to God is fruitless.  God rules the whole universe, and he is also keeping close track of what is happening on earth and dealing with these events through the king of Israel (vv 4-6).

When that king is anointed and installed in office, he is raised in stature, authorized and empowered to act as God's representative.  As in Sam 7:14, the Davidic king is considered a son of God.

The Messiah, the ultimate king of Israel, will rule over all nations (vv 7-9).  The nations are therefore advised to submit to God and his appointed king (vv 10-12).

This psalm has long been a source of hope to the people of God, and in particular to the first disciples of Jesus.  Here are some important examples of the ways Psalm 2 is used in the New Testament:

(1) In the early days of Christianity the apostles Peter and John were arrested by the Sadducees for preaching the Gospel and brought before the Sanhedrin (Acts 4). After giving a powerful witness, they were given a warning and released.  The early Christ-followers then prayed Psalm 2:1-2.  As they saw it, this psalm predicted that they would face opposition, but that the Kingdom of God under Jesus the Messiah would prevail (vv 23-31).

Today we can continue to pray this way for and with the persecuted church.

(2) When Jesus was baptized, a heavenly voice quoted Psalm 2:7 (Mark 1:9-11).  In effect, Jesus was being anointed with the Holy Spirit as King of the Kingdom of God, which was then breaking into the world.  A heavenly voice again quoted Psalm 2:7 at the Transfiguration (Lk 9:35).

(3) Hebrews 1:5 identifies Psalm 2:7 as one example of passages in the Hebrew scriptures where God is speaking to Jesus the Messiah and showing that Jesus is superior to the angels:

"For to which of the angels did God ever say, 'You are my Son' today I have begotten you' ?"

Indeed, angels are referred to in the Bible as sons of God (Gen 6:2; Job 38:7), but Psalm 2:7 singles out the Messiah as a unique son of God.

(4) The book of Revelation pictures Jesus ultimately ruling the earth "with a rod of iron"--Rev 12:5; 19:11-15.  He tells the church at Thyatira that those who overcome will rule with him (Rev 2:26-27).

In the MT, Psalm 2:9 says, "You will break them with a rod of iron", while the LXX says, "You will shepherd them with a rod of iron."  The rule of the Messiah is both powerful and gentle.