What are y'alls views and/or comments on all of them. I believe it is very crucial to obey thy parents.
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Views on Ten Commandments
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I'd say the ten commandments are a summary of God's commands to Israel. Mostly they still apply to us, but for us they're not on a special level above other scripture. Just from the New Testament we know we're supposed to be respectful to our parents and make sure they're taken care of in their old age, and that children should obey them. In Hebrews we learn that the Sabbath is fulfilled in Christ, and in Romans and Colossians that it's optional for us, not an essential. The rest of the commands seem obviously to apply to us too.
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ViaCrucis
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They are ten mitzvot (commandments) given to the Jewish people on Mt. Sinai, of which there are 613 total. The "Big Ten" are notable as they are the ten inscribed on stone tablets brought down by Moses from the mountain, and generally have an important, memorable place.
In Christian devotion they are often important because they are a focal point of what God asks of us, thus we often memorize them, meditate on them, etc.
-CryptoLutheran
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My view is the Ten Commandments cover two things...
*Our relationship to God in 1-4:
1.You shall have no other gods before Me.
2. You shall not make for yourself an idol, or any likeness of what is in heaven above or on the earth beneath or in the water under the earth. You shall not worship them or serve them; for I, the Lord your God, am a jealous God, visiting the iniquity of the fathers on the children, on the third and the fourth generations of those who hate Me, but showing lovingkindness to thousands, to those who love Me and keep My
commandments.
3. You shall not take the name of the Lord your God in vain, for the Lord will not leave him unpunished who takes His name in vain.
4. Remember the sabbath day, to keep it holy. Six days you shall labor and do all your work, but the seventh day is a sabbath of the Lord your God; in it you shall not do any work, you or your son or your daughter, your male or your female servant or your cattle or your sojourner who stays with you. For in six days the Lord made the heavens and the earth, the sea and all that is in them, and rested on the seventh day; therefore the Lord blessed the sabbath day and made it holy.
2. Our relationship to each other in 6-10
5. Honor your father and your mother, that your days may be prolonged in the land which the Lord your God gives you.
6. You shall not murder.
7. You shall not commit adultery.
8. You shall not steal.
9. You shall not bear false witness against your neighbor.
10. You shall not covet your neighbors house; you shall not covet your neighbors wife or his male servant or his female servant or his ox or his donkey or anything that belongs to your neighbor.
Those laws are explained in deeper depth in Exodus 21 as God begins to give Moses the ordinances for the people. Each ordinance has a relationship to one of those commandments.
Those Ten Commandments define sin for us and show us our inability to keep them. They show us or need to receive Christ as the sacrifice for our sins.
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My thoughts...
We call them commandments, but that's not really what the Hebrew says. Literally, the Hebrew says words/things/matters/sayings. And we've contextualized these as commandments. Partly because, for instance, a number of the Hebrew verbs therein are Imperatives (commands).
The text begins:
It is curious that the previous verse said this:
There is clearly a switch in the text at this point. Perhaps we are to understand god's words in what follows as the words that Moshe said to the people. And there is an interesting similarity in the Hebrew as well. Even though the two speaking verbs are different, in Hebrew, to them (אלהם
looks almost the same as Elohim (אלהים. So not only are Moshe's words being paralleled with god's words in terms of the narrative, but even in terms of the specific consonants used to tell that narrative.
The Decalogue begins with this foundational statement. It is the condition that god himself has placed upon these sayings/words/things. He did not give them before bringing the descendants of Jacob out of Egypt and he did not give them to any people other than those he brought out of Egypt. The ten words/sayings/things were only given to and only have authority within the ethnic community of Israel that YHWH brought out of Egypt.
This does not say there are not other gods. It doesn't say that YHWH alone is god. What it does say is that because YHWH brought these people out of Egypt, YHWH alone will be their god and they alone will be YHWH's special people. This relationship only exists because of the work that YHWH has already done on their behalfbringing them out of the house of slaves.
This continues the theme from before that Israel should have no god other than YHWH, but adds the uniquely distinct Israelite notion that YHWH has no form that they can see and, therefore, is something completely other than the gods of the nations around them.
Here we find out more about why Israel should bow down to and serve YHWH only instead of having other gods like everyone else around them: because YHWH is a jealous god and can abide no other. This is the basis of the extremely strange and morally perverse concept in the ancient world called Henotheism. Not that there is only one god (Monotheism), but that only one god should be recognized and followed within an ethnic and religious society.
Another interesting thing here is the ancient concept of collective retribution. The idea that a people as a whole could be made to pay for the sins, impurities, and profanities of a few... even if those few were long dead... or on the other hand, that a whole community could reap the benefits of the goodness and righteousness of a few. We see this concept strewn throughout the Old Testament. But we also see a change to this perspective. By the time Deuteronomy was composed, it reversed this concept and made it that only those who sinned or became impure or profane were responsible. So, for instance, Deuteronomy 24:16 says that only those who commit an offense will be held responsible for it. Ezekiel follows this same idea in 18:20. Although the Hebrew of Exodus wasn't changed to align with the newer idea, the Aramaic version was: visiting the guilt of the fathers upon the rebellious children, upon the third and fourth generation of those who reject me, when the children continue to sin as their fathers. --Targum Onkelos, Exodus 20:5
The verb here to elevate/lift/raise is a legal term used for the taking of oaths. The thrust of this saying was given by a Rabbi many, many centuries later: Again, you have heard that it was said to those of ancient times, 'You shall not swear falsely, but carry out the vows you have made to the Lord. --Matthew 5:33
The same verb also occurs in contexts where YHWH reminds Israel how he carried or lifted or raised them on eagle's wings and brought them out of Egypt. So, again, we have a direct link back to the basis of all these commandments - Israel's salvation from Egyptian slavery.
To sanctify means to make holy. Holiness was something demanded of Israel. They were to be holy as YHWH is holy. Holiness not only has to do with separation from what is profane, but it has to do with staying clean/pure. If one becomes unclean/impure for too long, they eventually lose their status of holiness and become profane. The declaration about what is holy or profane and what is pure or impure are given in the rest of the Law and are necessary if one is going to satisfy this commandment to sanctify the Sabbath day.
So not only must those who keep this commandment stay holy on the Sabbath, which also means saying clean/pure, but we find that they must not do any labor. They must rest just as god did after creation. Deuteronomy gives another reason why Sabbath must be kept: because YHWH brought Israel out of Egypt (5:15). That idea is perfectly consonant with the commandments in Exodus 20 because they all already fall under that rubric anyway (verse 2).
Although only the Sabbath day is mentioned here, there was also a Sabbath year and a Sabbath of years. Each one of these was also a mandatory rest. The seventh year was a Sabbath for the land and the Jubilee was a Sabbath for socio-economics.
Here we find out that these commandments not only have to do with YHWH taking a particular people out of a particular land, but putting them into a particular land as well. The punishment for breaking these commandments is subtlety given: you will either be banished from Palestine or slaughtered therein. Obviously, like the Sabbath and all this rest, this commandment applies to specific people only: those descendants of Israel who were taken out of the land of Egypt and went into the land of Israel or outsiders who live with them.
The word father and mother are often used in Hebrew to speak not only of one's immediate parents, but one's ancestors as well. The idea isn't simply to do what your parent say, but to follow and do the things that your elders have passed on to youlike these commandments.
This and the next two do nots may belong to the same verse.
The idea isn't that no killing may be done at all. After all, the Law itself says in numerous places to kill someone if they do certain things. The point is to regulate killing and bring it under control of the community.
Polygamy was permitted in ancient Israel, but adultery was not. If a woman committed adultery, her offense was against her husband. If a man committed adultery, his offense was against the woman's husband as well. That is why, for instance, Abimelech thinks that he might have committed adultery against Isaac if he had lain with his wife. It was not only an issue of violating someone's property (a wife was considered the property of her husband), but it brought shame and disgrace. One can easily see how later metaphoric parallels might come to exist between Israel and YHWHif Israel worshiped and served another god, it would shame and disgrace YHWH just like if a woman committed adultery against her husband.
Again, it is probably not a blanket statement meaning that at no time must something be taken from another person. The Law itself commands that things be taken from people. The point is to regulate confiscation and bring it under control of the community.
Again, we have law court language pertaining to the doing of justice and the recompense of injustice. It is not about lying per se or omitting to tell someone the whole truth. Rather, it has to do with not corrupting justice against those who have been violated or victimized.
Everything ends with the declaration that we should not desire to have what does not belong to us. The positive version of this negative command might be something like let your desire be for those things that are legally yours to have.
We call them commandments, but that's not really what the Hebrew says. Literally, the Hebrew says words/things/matters/sayings. And we've contextualized these as commandments. Partly because, for instance, a number of the Hebrew verbs therein are Imperatives (commands).
The text begins:
It is curious that the previous verse said this:
There is clearly a switch in the text at this point. Perhaps we are to understand god's words in what follows as the words that Moshe said to the people. And there is an interesting similarity in the Hebrew as well. Even though the two speaking verbs are different, in Hebrew, to them (אלהם
looks almost the same as Elohim (אלהים. So not only are Moshe's words being paralleled with god's words in terms of the narrative, but even in terms of the specific consonants used to tell that narrative.The Decalogue begins with this foundational statement. It is the condition that god himself has placed upon these sayings/words/things. He did not give them before bringing the descendants of Jacob out of Egypt and he did not give them to any people other than those he brought out of Egypt. The ten words/sayings/things were only given to and only have authority within the ethnic community of Israel that YHWH brought out of Egypt.
This does not say there are not other gods. It doesn't say that YHWH alone is god. What it does say is that because YHWH brought these people out of Egypt, YHWH alone will be their god and they alone will be YHWH's special people. This relationship only exists because of the work that YHWH has already done on their behalfbringing them out of the house of slaves.
This continues the theme from before that Israel should have no god other than YHWH, but adds the uniquely distinct Israelite notion that YHWH has no form that they can see and, therefore, is something completely other than the gods of the nations around them.
Here we find out more about why Israel should bow down to and serve YHWH only instead of having other gods like everyone else around them: because YHWH is a jealous god and can abide no other. This is the basis of the extremely strange and morally perverse concept in the ancient world called Henotheism. Not that there is only one god (Monotheism), but that only one god should be recognized and followed within an ethnic and religious society.
Another interesting thing here is the ancient concept of collective retribution. The idea that a people as a whole could be made to pay for the sins, impurities, and profanities of a few... even if those few were long dead... or on the other hand, that a whole community could reap the benefits of the goodness and righteousness of a few. We see this concept strewn throughout the Old Testament. But we also see a change to this perspective. By the time Deuteronomy was composed, it reversed this concept and made it that only those who sinned or became impure or profane were responsible. So, for instance, Deuteronomy 24:16 says that only those who commit an offense will be held responsible for it. Ezekiel follows this same idea in 18:20. Although the Hebrew of Exodus wasn't changed to align with the newer idea, the Aramaic version was: visiting the guilt of the fathers upon the rebellious children, upon the third and fourth generation of those who reject me, when the children continue to sin as their fathers. --Targum Onkelos, Exodus 20:5
The verb here to elevate/lift/raise is a legal term used for the taking of oaths. The thrust of this saying was given by a Rabbi many, many centuries later: Again, you have heard that it was said to those of ancient times, 'You shall not swear falsely, but carry out the vows you have made to the Lord. --Matthew 5:33
The same verb also occurs in contexts where YHWH reminds Israel how he carried or lifted or raised them on eagle's wings and brought them out of Egypt. So, again, we have a direct link back to the basis of all these commandments - Israel's salvation from Egyptian slavery.
To sanctify means to make holy. Holiness was something demanded of Israel. They were to be holy as YHWH is holy. Holiness not only has to do with separation from what is profane, but it has to do with staying clean/pure. If one becomes unclean/impure for too long, they eventually lose their status of holiness and become profane. The declaration about what is holy or profane and what is pure or impure are given in the rest of the Law and are necessary if one is going to satisfy this commandment to sanctify the Sabbath day.
So not only must those who keep this commandment stay holy on the Sabbath, which also means saying clean/pure, but we find that they must not do any labor. They must rest just as god did after creation. Deuteronomy gives another reason why Sabbath must be kept: because YHWH brought Israel out of Egypt (5:15). That idea is perfectly consonant with the commandments in Exodus 20 because they all already fall under that rubric anyway (verse 2).
Although only the Sabbath day is mentioned here, there was also a Sabbath year and a Sabbath of years. Each one of these was also a mandatory rest. The seventh year was a Sabbath for the land and the Jubilee was a Sabbath for socio-economics.
Here we find out that these commandments not only have to do with YHWH taking a particular people out of a particular land, but putting them into a particular land as well. The punishment for breaking these commandments is subtlety given: you will either be banished from Palestine or slaughtered therein. Obviously, like the Sabbath and all this rest, this commandment applies to specific people only: those descendants of Israel who were taken out of the land of Egypt and went into the land of Israel or outsiders who live with them.
The word father and mother are often used in Hebrew to speak not only of one's immediate parents, but one's ancestors as well. The idea isn't simply to do what your parent say, but to follow and do the things that your elders have passed on to youlike these commandments.
This and the next two do nots may belong to the same verse.
The idea isn't that no killing may be done at all. After all, the Law itself says in numerous places to kill someone if they do certain things. The point is to regulate killing and bring it under control of the community.
Polygamy was permitted in ancient Israel, but adultery was not. If a woman committed adultery, her offense was against her husband. If a man committed adultery, his offense was against the woman's husband as well. That is why, for instance, Abimelech thinks that he might have committed adultery against Isaac if he had lain with his wife. It was not only an issue of violating someone's property (a wife was considered the property of her husband), but it brought shame and disgrace. One can easily see how later metaphoric parallels might come to exist between Israel and YHWHif Israel worshiped and served another god, it would shame and disgrace YHWH just like if a woman committed adultery against her husband.
Again, it is probably not a blanket statement meaning that at no time must something be taken from another person. The Law itself commands that things be taken from people. The point is to regulate confiscation and bring it under control of the community.
Again, we have law court language pertaining to the doing of justice and the recompense of injustice. It is not about lying per se or omitting to tell someone the whole truth. Rather, it has to do with not corrupting justice against those who have been violated or victimized.
Everything ends with the declaration that we should not desire to have what does not belong to us. The positive version of this negative command might be something like let your desire be for those things that are legally yours to have.
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brightlights
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According to the Reformation tradition it's generally agreed that the Law (the 10 commandments being central) is given for three purposes:
1. To restrain evil -- The Law preserves the world. It can never "fix" evil in the heart of man but it does have power to restrain it via guilt and punishment. Because of the Law there was still a planet earth by the time Jesus arrived.
2. To make us bad -- The purpose of the commands is not to make us good as some mistakenly think. The commands simply explicitly name sin, expose us as guilty, and condemn us. The law makes sinners, not good people.
3. To prepare us for Jesus -- The good news is that Jesus came to save sinners. He cannot save good people. So we need the law to make us bad and we need Jesus to save us.
How should we relate to the law today? It is a helpful meditation for us because it shows us what it means to be perfect. It gives us a clear image of the person that God is forming us into -- into the likeness of Christ. Christians are no longer under the law, so for the Christian there is no command other than "believe in the one whom He has sent". Happily, the law is transformed for us into a list of promises. "You shall have no other gods before me" goes from being a command to a promise.
Hope this makes sense for you.
1. To restrain evil -- The Law preserves the world. It can never "fix" evil in the heart of man but it does have power to restrain it via guilt and punishment. Because of the Law there was still a planet earth by the time Jesus arrived.
2. To make us bad -- The purpose of the commands is not to make us good as some mistakenly think. The commands simply explicitly name sin, expose us as guilty, and condemn us. The law makes sinners, not good people.
3. To prepare us for Jesus -- The good news is that Jesus came to save sinners. He cannot save good people. So we need the law to make us bad and we need Jesus to save us.
How should we relate to the law today? It is a helpful meditation for us because it shows us what it means to be perfect. It gives us a clear image of the person that God is forming us into -- into the likeness of Christ. Christians are no longer under the law, so for the Christian there is no command other than "believe in the one whom He has sent". Happily, the law is transformed for us into a list of promises. "You shall have no other gods before me" goes from being a command to a promise.
Hope this makes sense for you.
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the 10 commandments are laws for the Israelites not for Christians. To say we need to follow them is missing the point but to say we should ignore them is also missing the point. The law builds the foundation of Christianity and points to Christ. Where the law gave the Israelites fulfillment it is now Christ as he has fulfilled the law. Christians follow what can be referred to as the "law of love" and can be summed up Matthew 22:36-40 but also made reference to in various epistles and called various titles like the "law of liberty", "law of Christ" and "royal law". This law of love simply put is to love God first and then to love your neighbor as yourself. Jesus credits this way as what "hang all the law and the prophets". If you keep this law of love it happens to overlap the 10 commandments but the difference is the focus which is Christ which builds his kingdom not the law which only builds legalism.
There is also a hot topic of the 4th commandment which is to keep the Sabbath. Of course if you read the law to keep the Sabbath it is quite specific and would be difficult to keep if contextualized in modern society properly. But again interpreting it in this way is missing the point and like the other 9 commandments it not only points to Christ but is fulfilled through Christ and instead of looking to a day we can look to Christ.
The issue that needs to be reconciled is either we look to the law (by keeping the law) or we look to Christ (by keeping the law of love). It is not part of one and part of another or with exceptions for certain things. To say we need to keep the law is making void everything that Christ came for and we need to be consistent with not only our interpretations but with how we live. Largely however the issue is about our focus but our action looks very much the same (at least in the case of the 10 commandments)
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Really? I think not!
Let's listen to Paul enumerate some of them:
Romans 13:8-10:
Owe nothing to anyone except to love one another; for he who loves his neighbor has fulfilled the law. 9 For this, “ You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,” and if there is any other commandment, it is summed up in this saying, “ You shall love your neighbor as yourself.” 10 Love does no wrong to a neighbor; therefore love is the fulfillment of the law.
The Ten Commandment are always in effect as they define what is sin to us.
This is stated very clearly in Galations 3:24:
Therefore the Law has become our tutor to lead us to Christ, so that we may be justified by faith.
I agree that Christ is our Sabbath rest.
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I do and I did...this is the verse in context:
23 But before faith came, we were kept in custody under the law, being shut up to the faith which was later to be revealed.
24 Therefore the Law has become our tutor to lead us to Christ, so that we may be justified by faith.
You must understand what Paul means when he says "under the law". Under the law a sin required you to go to the temple with a sacrifice to the Priest. Surely you've read Leviticus?
25 But now that faith has come, we are no longer under a tutor.
26 For you are all sons of God through faith in Christ Jesus.
27 For all of you who were baptized into Christ have clothed yourselves with Christ.
How did faith come? It came through Christ..."the lamb slain before the foundation of the world"! So you no longer go to the Priest as required "under the law" with your sacrifice because your faith is in the sacrifice that Christ made on the Cross!!! That is the law that we are no longer under.
28 There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus.
29 And if you belong to Christ, then you are Abrahams descendants, heirs according to promise.
So you see the focus? It is no longer on anything we can do, Christ did it all.
This is why Paul wrote Galatians. Remember why he confronted Peter and what he said to him?
Gal 2:15, 16:
15 We are Jews by nature and not sinners from among the Gentiles; 16 nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified.
This is what he means when he says "under the law" he means all the requirements the law had for sin. It doesn't mean the The Ten Commandments are not valid today...they are, but rather than making sacrifices for sin required under the law, we have faith in the sacrifice Christ made for us on the Cross.
HALLELUJAH FOR THAT AND
Hebrews 9 also makes this pretty clear if you care to read that.
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But what about this verse which says the Ten Commandments (only laws written and engraven in stone) have faded away?
"But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away:" - 2 Corinthians 3:7
"But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away:" - 2 Corinthians 3:7
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I don't think you read that correctly...he means the glory on Moses face is what faded. It refers to the fact that when Moses came out of The Most Holy Place in the temple his face glowed. Moses would put a veil over his face afterward.
The "ministration of death" speaks to the fact that the penalty for sin is death. Under the Old Covenant a sin always required a sacrifice..which meant a "sin offering" was killed and it's blood sprinkled for cleansing of sin.
This is a comparison of the glory on Moses face...to the glory of the Holy Spirit in the Christian. The Spirit gives us life in Christ.
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brightlights
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I think when Paul is speaking of the ministry of death he's talking about the old priesthood. That's why he says in the same passage that Christians are ministers of a new covenant (the ministry of life). The purpose of the Old Covenant was to condemn. The law only has power to condemn and kill. It cannot give life.
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That would be true also. However I hold the main point is that "the wages of sin is death". All the animal sacrifices under the Old Covenant (that looked to Christ), are a "ministry of death" because death came through sin.
The Priest killed the animals in making all those sacrifices, so you make a good point.
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brightlights
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And also the law kills. It's what issues us a death sentence. That's why it's the ministry of death.
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