Honor Your Parents (Fifth Commandment)

Cover, A Christian Guide to Spirituality

“Honor your father and your mother, as the LORD your God commanded you, that your days may be long, and that it may go well with you in the land that the LORD your God is giving you.” (Deut 5:16) [1]

By Stephen W. Hiemstra

Who do you honor? Who do you honor most?

As postmodern Americans, we love the language of individual autonomy and freedom. Our laws limit the rights of almost all authority figures—parents, teachers, supervisors, police, politicians, even pastors.

Honoring one’s parents and the general use of father-son language of the Bible was common terminology in the Ancient Near East. For example, being created in the image of God implies a father-son (or father-daughter) relationship, which also appears when Adam fathers Seth in his image [2]. It also appears in the Lord’s Prayer, for example, in the phrase: “on earth as it is in heaven.” (Matt 6:10) The idea in the covenant with Moses, therefore, is that God is our suzerain (literally: King of kings or Father king) [3] and we are his vassals (subordinate kings) [4]. Vassals honor suzerains as children should honor their parents.

Oh well and good, you say, but why must we honor our parents?

The apostle Paul described the fifth commandment as the only one that includes a promise: “that it may go well with you and that you may live long in the land.” [5] This promise implies that we do not always know what is best for us ourselves.

The apostle Paul redefined hierarchy. He wrote: children obey your parents; parents do not upset your children. Likewise, he redefined other relationships. Wives respect your husbands; husbands love your wives like yourself. Slaves respect your masters; masters treat your slaves as family (Eph 6:1–9). Paul later required elders in the church to manifest these new relationships (1 Tim 3:4). The principle here is: “Whatever you do, work heartily, as for the Lord and not for men [or women].” (Col 3:23)

If Christ is Lord of our lives, then hierarchy takes on new meaning. Two-way secular relationships are transformed into three-way relationships under God: every relationship is you, me, and God. Marriage transforms from a contract (two-way) into a covenant (three-way). Relationships morph from social transactions into opportunities to display Christ’s love for one another.

Jesus says: “Behold, I am making all things new.” (Rev 21:5) Transformed relationships allow the kingdom of God to break into a fallen world here and now.

Footnotes

[1]  Also Exod 20:12; Matt 15:4; Mark 7:10.

[2] e.g. Genesis 1:27 and Gen 5:3. Kline (2006, 62) writes: “And knowledge of what one’s Father-God is, is knowledge of what, in creaturely semblance, one must be himself.”

[3] Today most governments are not governed by kings so we use less personal language. Today, we talk about superpowers and client states. However, the concept is the same.

[4] We know this, in part, because the Ten Commandments were written on two stone tablets (Exod 24:12; Deut 5:22). In Hittite treaties, two tablets were routinely recorded, one for the suzerain and one for the vassal. Sometime people speculate that the first four commandments dealing with our relationship with God were on the first tablet while the last six commandments dealing with our relationship with our neighbors were written on the second tablet, as in the Heidelberg Catechism (PCUSA 1999, 4.093). It is more likely, however, that the first and second tablets were identical. These treaties were written on durable materials, such as stone, to prevent fraud (Kline (1963, 19).

[5] Deut 5:16; Eph 6:2–3.

References

Kline, Meredith G. 1963. Treaty of the Great King: The Covenantal Structure of Deteronomy—Studies and Commentary. Eugene, OR: Wipf & Stock Publishers.

Kline, Meredith G. 2006. Kingdom Prologue: Genesis Foundations for a Convenental Worldview. Eugene, OR: Wipf & Stock Publishers.

Presbyterian Church in the United States of America (PC USA). 1999. The Constitution of the Presbyterian Church (U.S.A.)—Part I: Book of Confession. Louisville, KY: Office of the General Assembly.

Honor Your Parents (Fifth Commandment)

Also see:

Preface to A Christian Guide to Spirituality

Other ways to engage online:

Author site: http://www.StephenWHiemstra.net

Purchase Book: http://www.T2Pneuma.com

 
Continue Reading

Honra a Sus Padres (Quinto Mandamiento)

Cubierta por Una Guia Cristian a la Espiritualidad

“Honra a tu padre y a tu madre, como el SEÑOR tu Dios te ha mandado, para que tus días sean prolongados y te vaya bien en la tierra que el SEÑOR tu Dios te da.” (Deut 5:16 NBH) [1]

Por Stephen W. Hiemstra

¿A quién te honra? ¿A quién te honra lo mejor?

Como Americanos posmodernos, nos encanta el lenguaje de la autonomía individual y libertad. Nuestras leyes limitan los derechos de casi todas las figuras de autoridad—padres, maestras, jefes, policía, políticos, aun pastores.

Que honra sus padres y el uso general del padre y hijo lenguaje de la Biblia eran terminología común en el Antiguo Cercano Oriente. Por ejemplo, ser creado en la imagen de Dios implica una padre-hijo (o padre-hija) relación, que también parecía cuando Adán engendró Set en su imagenpor ejemplo [2]. Parece también en el Padre Nuestro, por ejemplo, en la frase: “Así en la tierra como en el cielo.” (Matt 6:10 NBH) La idea en el pacto con Moisés, sin embargo, es que Dios es nuestro Suzerano (literalmente: rey de reyes o padre de rey)[3] y somos su vasales (reyes subordinado) [4]. Los vasallos honran los suzeranos como niños y niñas deben honrar sus padres.

Todo bueno y bonito, te dices, pero ¿por que debemos honrar nuestros padres?

El Apóstol Pablo describió el cinco mandamiento como lo único que incluye un promesa: “para que tus días sean prolongados y te vaya bien en la tierra que el SEÑOR tu Dios te da.” [5]. Esta promesa nos implica lo que no siempre sabemos cual es mejor para nosotros mismos.

El Apóstol Pablo redefinía jerarquía. Él escribió: niños obedezcan a su padres; padres no alteran sus hijos. Del mismo modo, redefiniría otras relaciones. Esposas dan al respecto a su esposos; esposos aman sus esposas como si mismo. Esclavos dan al respecto a sus señores; señores tratan sus esclavos como la familia (Eph 6:1-9). Más tarde Pablo requería ancianos en la iglesia a manifestarse estas nuevas relaciones (1 Tim 3:4). El principio aquí es: “Todo lo que hagan, háganlo de corazón, como para el Señor y no para los hombres” (Col 3:23 NBH).

Si Cristo es señor de nuestras vidas, entonces jerarquía adquiere un nuevo significado. Dos vías relaciones seculares se transforma a tres vías relaciones sagradas bajo Dios: cada relación es tu, yo, y Dios. El matrimonio se transforma de un contrato (de dos vías) en un pacto (de tres vías). El matrimonia cambia a transacciones sociales a oportunidades a mostrar el amor de Cristo por los demás.

Jesús dice: “Yo hago nuevas todas las cosas.” (Rev 21:5 NBH) Las relaciones transformadas permitan el reino de Dios para romper en un mundo caído aquí y ahora.

Notas

[1] También Exod 20:12; Matt 15:4; Mark 7:10.

[2] Gen 1:27 y Gen 5:3. Kline (2006, 62) escribe: “And knowledge of what one’s Father-God is, is knowledge of what, in creaturely semblance, one must be himself.” [“Y la sabia de que tu Padre-Dios es, es sabiduría de que en criatura-semblanza, uno debe ser ti mismo”]

[3] Hoy casi todo los gobiernos no son gobernado de reyes así usamos palabras menos personal. Hoy, hablamos sobre superpotencias y estados clientes. Todavía, el concepto es lo mismo.

[4] Lo sabemos, en parte, debido a que los Diez Mandamientos fueron escrito por dos tabletas de piedra (Exod 24:12; Deut 5:22). En los tratados de los Hititas, dos tabletas fueron típicamente grabado, uno para el suzerano y uno para el vasallo. Muchas veces la gente especuló que los primero cuarto mandamientos que enfoque por nuestra relación con Dios fueron en la primera tabla mientras los últimos seis mandamientos que enfoque por nuestra relación con nuestros prójimos fueron escrito por la segunda tabla, como describe en el Catecismo de Heidelberg (PCUSA 1999, 4.093). Es mas probablemente, sin embargo, que las primero y segundo tablas fueron idéntica . Estas tablas era escrito por materiales durable, como piedra, para prevenir el fraude (Kline 1963,19).

[5] (Deut 5:16; Eph 6:2-3 NBH).

Referencias

Kline, Meredith G. 1963. Treaty of the Great King: The Covenantal Structure of Deteronomy—Studies and Commentary. Eugene, OR: Wipf & Stock Publishers.

Kline, Meredith G. 2006. Kingdom Prologue: Genesis Foundations for a Convenental Worldview. Eugene, OR: Wipf & Stock Publishers.

Presbyterian Church in the United States of America (PC USA). 1999. The Constitution of the Presbyterian Church (U.S.A.)—Part I: Book of Confession. Louisville, KY: Office of the General Assembly.

Honra a Sus Padres (Quinto Mandamiento)

Ver también:

Prefacio de La Guía Cristiana a la Espiritualidad

Otras formas de participar en línea:

Sitio del autor: http://www.StephenWHiemstra.net

Comprar Libro: http://www.T2Pneuma.com

Boletín informativo: http://bit.ly/Bug_Begone

 

Continue Reading

Ehre Deine Eltern (Fünftes Gebot)

Ein Christlicher Leitfaden zur Spiritualität, 20201014

By Stephen W. Hiemstra

Du sollst deinen Vater und deine Mutter ehren, wie dir der HERR, dein Gott, geboten hat, auf dass du lange lebest und dir’s wohlgehe in dem Lande, das dir der HERR, dein Gott, geben wird. (Deut 5:16)⁠1

Wen ehrst du? Wen ehrst du am meisten? 

Als postmoderne Amerikaner lieben wir die Sprache der individuellen Autonomie und Freiheit. Unsere Gesetze schränken die Rechte fast aller Autoritätspersonen ein—Eltern, Lehrer, Vorgesetzte, Polizisten, Politiker, sogar Pastoren.

Die Ehrerbietung der Eltern und der allgemeine Gebrauch der Vater-Sohn-Sprache der Bibel waren im Alten Orient eine gängige Terminologie. Als Ebenbild Gottes geschaffen zu sein, bedeutet zum Beispiel eine Vater-Sohn-(oder Vater-Tochter) Beziehung, die auch auftritt, wenn Adam Seth nach seinem Ebenbild zeugt. (Gen 1:27, 5:3; Kline 2006, 62) Es kommt auch im Herrns Gebet zum Beispiel in der Satz vor: “Dein Wille geschehe wie im Himmel so auf Erden.” (Matt 6:10) So wie wir Gott als unseren Vater ehren sollten, sollten Kinder ihre Eltern ehren.

Der Apostel Paulus beschrieb das fünfte Gebot als das einzige, das eine Verheißung enthält: “auf dass du lange lebest und dir’s wohlgehe in dem Lande, das dir der HERR, dein Gott, geben wird.” (Deut 5:16; Eph 6:2–3) Dieses Versprechen impliziert, dass wir selbst nicht immer wissen, was das Beste für uns ist.

Der Apostel Paulus hat die Hierarchie neu definiert. Er schrieb: Kinder gehorchen deinen Eltern; Eltern ärgern deine Kinder nicht. Ebenso definierte er andere Beziehungen neu. Ehefrauen respektieren deine Ehemänner; Ehemänner lieben deine Frauen wie dich selbst. Sklaven respektieren deine Herren; Meister behandeln deine Sklaven als Familie (Eph 6:1–9). Paulus verlangte später von Ältesten in der Gemeinde, diese neuen Beziehungen zu manifestieren (1 Tim 3:4). Das Prinzip hier ist: “Alles, was ihr tut, das tut von Herzen als dem Herrn und nicht den Menschen.” (Col 3:23)

Wenn Christus der Herr unseres Lebens ist, bekommt die Hierarchie eine neue Bedeutung. Zweiseitige weltliche Beziehungen werden unter Gott in dreiseitige Beziehungen umgewandelt: jede Beziehung besteht aus dir, mir und Gott. Die Ehe verwandelt sich von einem Vertrag (Zweiwege) in einen Bund (Dreiwege). Beziehungen morphen von sozialen Transaktionen in Gelegenheiten, die Liebe Christi füreinander zu zeigen.

Jesus sagt: “Siehe, ich mache alles neu!” (Rev 21:5)  Verwandelte Beziehungen ermöglichen es dem Reich Gottes, hier und jetzt in eine gefallene Welt einzubrechen.

Verweise

1 Auch: Exod 20:12; Matt 15:4; Mark 7:10.

Ehre Deine Eltern (Fünftes Gebot)

Siehe auch:

Einleitung auf Ein Christlicher Leitfaden zur Spiritualität 

Andere Möglichkeiten, sich online zu engagieren:

Autoren Seite: http://www.StephenWHiemstra.net

Herausgeber Seite: http://www.T2Pneuma.com

Mitteilungsblatt:  http://bit.ly/Bug_Begone

 

Continue Reading

Webb: Analyzing Culture

Webb_reviw_20210713William J. Webb.  2001.  Slaves, Women and Homosexuals:  Exploring the Hermaneutics of Cultural Analysis.  Colorado Springs:  IVP Academic [1].

Review by Stephen W. Hiemstra

Toxic waste is a term once used in Washington to describe issues that could not be openly discussed without tainting the person discussing them.  High on the list of such issues were race, gender, and sexuality.  Hopefully, it is now possible to engage in reasoned conversation about these issues.  William Webb’s book Slaves, Women and Homosexuals:  Exploring the Hermaneutics of Cultural Analysis clearly attempts to begin that conversation.

Introduction

Webb begins with a question and an answer.  The question is:  So how does a Christian respond to cultural change?  His answer is:  It is necessary for Christians to challenge their culture where it departs from kingdom values;  it is equally necessary for them to identify with their culture on all other matters (22).  The tough part arises in distinguishing:  between kingdom values and cultural values within the biblical text (23).   This is what Webb sees as the interpretative (hermaneutical) task.

Webb applies his hermaneutical framework primarily to 3 issues:  slavery, women, and homosexuality.  He picks slavery because he believes the issue to be settled within today’s church.  Clearly, the role of women and the issue of homosexuality are under active conversation—at least across denominations and, in some cases, within denominations.

Four Views on Women in the Church

Webb (26-28) defines these 4 positions as held on the role of women within the church:

  1. Hard/strong patriarchy—unilateral submission of women with an extensive power differential;
  2. Soft patriarchy—unilateral submission of women with a moderate power differential;
  3. Evangelical egalitarianism—mutual submission with equality of power between male and female; and
  4. Secular egalitarianism—equal rights and no gender-defined roles.

Three Views on Homosexuality in the Church

Webb (28) likewise defines 3 positions within the church on issue of homosexuality:

  1. Marital heterosexuality only—homosexuality is not an acceptable lifestyle for Christians;
  2. Covenant and equal-partner homosexuality—homosexuality is an acceptable lifestyle for Christians provided that the partners are equal-status, consenting adults, and the relationship is one of a monogamous, covenant, and lasting kind; and
  3. Casual adult homosexuality—homosexuality is an appropriate lifestyle for any member of society provided it involves consenting adults.

In laying out these positions, Webb is simply defining the field of inquiry.  He is not at least initially advocating for any one of these positions.  Near the end of the text, however, he identifies himself as an evangelical egalitarian on women’s issues and argues for a marital hetersexuality only position with respect to homosexuality.

Redemptive-Movement Hermaneutic

An important contribution of Webb’s work is a concept that he calls as a redemptive-movement hermaneutic.  In defining this concept, he outlines a model:  X=>Y=>Z.  The X stands for the original culture;  the Y stands for scripture; and the Z stands for the ultimate ethic (30-33).  This model permits us to ask 2 important questions.  First, does scripture move beyond the cultures of surrounding nations in addressing an issue? (X=>Y)  Second, does scripture point to an ethic beyond that actually embodied in scripture? (Y=>Z)  These 2 questions allow us to isolate the redemptive movement implied in the text of scripture.  Webb uses this model to examine several scriptural passages that today sound bizarre, but which would have been at least slightly redemptive to the original audience.  One example was the taking of female prisoners as spoils of war:

“When you go out to war against your enemies, and the LORD your God gives them into your hand and you take them captive, and you see among the captives a beautiful woman, and you desire to take her to be your wife, and you bring her home to your house, she shall shave her head and pare her nails. And she shall take off the clothes in which she was captured and shall remain in your house and lament her father and her mother a full month. After that you may go in to her and be her husband, and she shall be your wife. But if you no longer delight in her, you shall let her go where she wants. But you shall not sell her for money, nor shall you treat her as a slave, since you have humiliated her. (Deuteronomy 21:10-14 ESV)

Attitude about Ugly Texts

Webb (32-33) argues that this is clearly an ugly text in today’s culture [2], but in relation to the customs of ancient times was redemptive in its application under the X=>Y criteria.

Today’s application of the text would not follow the exact words prescribed in the text, but rather to observe the redemptive spirit of the text and draft an appropriately redemptive, modern policy dealing with female captives (33).  Webb describes an attempt to apply the exact words of the scriptural text in a new context as a “static” interpretation (36-38).  Ignoring the redemptive spirit of the text leads to wooden or misleading interpretations and may lead to the text being discredited in the eyes of believers and non-believers alike.  Clearly, much more could be said about this redemptive-movement hermaneutic.

Organization

Webb writes his book in 8 chapters preceded by a foreword, acknowledgments, and an introduction and followed by a conclusion, 4 appendices, a bibliography, and a scriptural index.  The chapters are:

  1. Christian and Culture;
  2. A Redemptive-Movement Hermaneutic;
  3. Cultural/Transcultural Analysis:  A Road Map;
  4. Persuative Criteria;
  5. Moderately Persuasive Criteria;
  6. Inconclusive Criteria;
  7. Persuasive Extracriptural Criteria;
  8. What If I Am Wrong; and
  9. Conclusion:  Arriving at a Bottom Line.

The foreword is written by Darrell L. Bock of the Dallas Theological Seminary [3].

Assessment

Webb’s Slaves, Women and Homosexuals is a readable and engaging text that focuses on applying scripture rather than simply arguing over it.  It is gutsy for a writer to take on the ugly texts of scripture and to find both redemption and application in them.  Personally, my initial response was to reject cultural analysis because it lies outside the twin authorities of scripture and God’s direct revelation.  However, I realized that I was guilty myself of discounting or skipping over the difficult texts rather than engaging them.  In effect, I was already doing cultural analysis, just not employing a consistent method.  This internal struggle led me to reconsider Webb’s analysis.

I am sure that some readers will simply not be able to engage in conversation about politically incorrect topics, but I would challenge them to stretch their own views a bit for the sake of understanding scripture better.  Webb’s own words are helpful when he says:  I must thank our modern culture for raising the issues addressed in this book.  But our cultural only raises the issues…it does not resolve them (245).

Footnotes

[1] http://www.tyndale.ca/faculty/bill-webb

[2] This exact issue was in the news this past week in the Middle East war in Iraq as ISIS fighters rounded up women hostages to the horror of the onlooking world.

[3] http://www.dts.edu/about/faculty/dbock.

Webb: Analyzing Culture in Scripture and in Life

Also see:

Wicks Seeks Availability Deepens Faith

Vanhoozer: How Do We Understand the Bible? Part 1 

Books, Films, and Ministry

Other ways to engage online:

Author site: http://www.StephenWHiemstra.net

Publisher site: http://www.T2Pneuma.com

 

Continue Reading

Sabbath: Monday Monologues (podcast) July 12, 2021

Stephen_W_Hiemstra_20200125b

 By Stephen W. Hiemstra

This morning I will share a prayer and reflect on Sabbath. After listening, please click here to take a brief listener survey (10 questions).

To listen, click on this link.

Hear the words; Walk the steps; Experience the joy!

Sabbath: Monday Monologues (podcast) July 12, 2021

Also see:

Monday Monologue On March 26, 2018 

Other ways to engage online:

Author site: http://www.StephenWHiemstra.net,

Publisher site: http://www.T2Pneuma.com.

 

 

Continue Reading

Prayer Day 34

Available on Amazon.com

By Stephen W. Hiemstra

Compassionate Father, Lover of our souls, Holy Spirit.

Draw us to yourself: Open our hearts; Illumine our thoughts; Strengthen our hands in your service.

Grant us rest with you today and every day.

In Jesus’ name, Amen.

Prayer Day 34

Also see:

Believer’s Prayer

Other ways to engage online:

Author site: http://www.StephenWHiemstra.net

Purchase Book: http://www.T2Pneuma.com

   
Continue Reading

Oración Dia 34

Espera verano 2015

Por Stephen W. Hiemstra

Padre Compasivo, Amante de nuestras almas, Espíritu Santo,

atráenos a ti mismo; abre nuestros corazones; ilumina nuestros pensamientos; fortalece nuestras manos en Tu servicio.

Concédesnos descanso contigo hoy y todos los días.

En el nombre de Jesús oramos. Amén.

Oración Dia 34

Ver también:

Prefacio de La Guía Cristiana a la Espiritualidad

Otras formas de participar en línea:

Sitio del autor: http://www.StephenWHiemstra.net

Comprar Libro: http://www.T2Pneuma.com

Boletín informativo: http://bit.ly/Bug_Begone

 
Continue Reading

Gebetstag 34

Ein Christlicher Leitfaden zur Spiritualität, 20201014

Vor Stephen W. Hiemstra

Barmherziger Vater, Liebhaber unserer Seelen, Heiliger Geist.

Zieh uns an dich: Öffne unsere Herzen; Erleuchte unsere Gedanken; Stärke unsere Hände in deinem Dienst.

Gönne uns heute und jeden Tag Ruhe bei dir.

In Jesu Namens, Amen.

 

Gebetstag 34

Siehe auch:

Einleitung auf Ein Christlicher Leitfaden zur Spiritualität 

Andere Möglichkeiten, sich online zu engagieren:

Autoren Seite: http://www.StephenWHiemstra.net

Herausgeber Seite: http://www.T2Pneuma.com

Mitteilungsblatt:  http://bit.ly/Bug_Begone

Continue Reading

Keep The Sabbath Holy (Fourth Commandment)

Cover, A Christian Guide to Spirituality

Observe the Sabbath day, to keep it holy, as the LORD your God commanded you. Six days you shall labor and do all your work, but the seventh day is a Sabbath to the LORD your God. On it you shall not do any work, you or your son or your daughter or your male servant or your female servant, or your ox or your donkey or any of your livestock, or the sojourner who is within your gates, that your male servant and your female servant may rest as well as you. You shall remember that you were a slave in the land of Egypt, and the LORD your God brought you out from there with a mighty hand and an outstretched arm. Therefore the LORD your God commanded you to keep the Sabbath day. (Deut 5:12-15)

By Stephen W. Hiemstra

The divine origin of the Sabbath is well-attested in both the Old and New Testaments. In the Old Testament, it is the only commandment that appears also in the creation account and it is also the longest commandment—an indicator of emphasis. In the New Testament, Jesus refers to himself as the Lord of the Sabbath (Matt 12:8; Luke 6:5) and performs several miracles specifically on the Sabbath. Why all this attention to the Sabbath?

A key to understanding Sabbath is found in Hebrews 4, which list four aspects of Sabbath rest: physical rest, weekly Sabbath rest, rest in the Promised Land, and heavenly rest—our return to the Garden of Eden.

Physical rest is underrated by many Christians. Jesus says: “Come to me, all who labor and are heavy laden, and I will give you rest.” (Matt 11:28) How are we to love God and love our neighbors when we are physically exhausted all the time? Sabbath rest allows us to build the physical, emotional, and spiritual capacity to experience God and to have compassion for our neighbors.

We see a clue to this interpretation of Sabbath when we compare the Exodus and Deuteronomy renderings of the Fourth Commandment. Deuteronomy adds the sentence: “You shall remember that you were a slave in the land of Egypt, and the LORD your God brought you out from there with a mighty hand and an outstretched arm.” (Deut 5:15) Free people rest; slaves work. Are we, Americans, truly free? Sabbath rest is a symbol of our Christian freedom.

The Promised Land, promised rest (Ps 95:11), heaven, and the new Eden (Rev 22:2) all display and reinforce Sabbath imagery. The image of our Divine Shepherd is one who gives heavenly rest: “He makes me lie down in green pastures. He leads me beside still waters.” (Ps 23:2) Sadly, this poetic image of rest only seems to come up at funerals. Why not start now?

Keep The Sabbath Holy (Fourth Commandment)

Also see:

Preface to A Christian Guide to Spirituality

Other ways to engage online:

Author site: http://www.StephenWHiemstra.net

Purchase Book: http://www.T2Pneuma.com

 
Continue Reading

Santifica el Sábado (El Cuarto Mandamiento)

Cubierta por Una Guia Cristian a la Espiritualidad

Guardarás el día de reposo para santificarlo, como el SEÑOR tu Dios lo ha mandado.`Seis días trabajarás y harás todo tu trabajo, mas el séptimo día es día de reposo para el SEÑOR tu Dios; no harás en él ningún trabajo, tú, ni tu hijo, ni tu hija, ni tu siervo, ni tu sierva, ni tu buey, ni tu asno, ni ninguno de tus animales, ni el extranjero que está contigo, para que tu siervo y tu sierva también descansen como tú. `Acuérdate que fuiste esclavo en la tierra de Egipto, y que el SEÑOR tu Dios te sacó de allí con mano fuerte y brazo extendido; por tanto, el SEÑOR tu Dios te ha ordenado que guardes el día de reposo. (Deut 5:12-15 NBH)

Por Stephen W. Hiemstra

La origina divina del Sábado es bien atestiguado—tanto en los Antiguo y Nuevo Testamentos. En el Antiguo Testamento, es la única mandamiento que aparece también en el relato de creación y es también el mandamiento más largo—una indicación de énfasis. En el Nuevo Testamento, Jesús se refiere a si mismo como el Señor del Sábado (Matt 12:8; Luke 6:5) y lleva a cabo varios milagros específicamente por el Sábado. ¿Por que toda esta atención que el día de reposo?

Un clave que entender Sábado se encuentra en Hebreo 4, que enumera cuatro aspectos del reposo de Sábado: descanso físico de obra, reposo en el séptimo día, reposo en la Tierra Prometido, y celestial resto—nuestro retorno a la Jardín de Edén.

Descanso físico de obra es subestimado por muchos cristianos. Jesús dice: “Vengan a Mí, todos los que están cansados y cargados, y Yo los haré descansar.” (Matt 11:28 NBH) Que podemos a amar Dios y amar nuestro prójimo cuando somos agotado físicamente todo el tiempo? Reposo de Sábado permitamos a construir la capacidad físicamente, emocionalmente, y espiritualmente a experimentar Dios y a tener compasión para nuestros prójimo.

Vemos una pista a esta interpretación de Sábado cuando comparamos la representación de Éxodo y Deuteronomio del cuarto mandamiento. Deuteronomio da la frase: “Acuérdate que fuiste esclavo en la tierra de Egipto, y que el SEÑOR tu Dios te sacó de allí con mano fuerte y brazo extendido; por tanto, el SEÑOR tu Dios te ha ordenado que guardes el día de reposo.” (Deut 5:15 NBH) La gente libre descansan; esclavos trabajan. ¿Somos, Americanos, verdaderamente libre? El reposo de Sábado es un símbolo de nuestra libertad cristiana.

La Tierra Prometida, prometido reposa (Ps 95:11), el cielo, y el nuevo Edén (Rev 22:1) todo muestra y reforzar la imagen de Sábado. La imagen de nuestro Pastor Divino es uno quien da reposo celestial: “En lugares de verdes pastos me hace descansar; Junto a aguas de reposo me conduce.” (Psa 23:2 NBH) Lamentablemente, esta imagen poética de resto sólo parece surgir durante los funerales.

Santifica el Sábado (El Cuarto Mandamiento)

Ver también:

Prefacio de La Guía Cristiana a la Espiritualidad

Otras formas de participar en línea:

Sitio del autor: http://www.StephenWHiemstra.net

Comprar Libro: http://www.T2Pneuma.com

Boletín informativo: http://bit.ly/Bug_Begone

   
Continue Reading