Certainty
These things I have written to you who believe in the name of the Son of God, in order that you may know that you have eternal life. 1 John 5:13 NASB
In the name – Don’t you want to be sure? Don’t you want to know for certain? Of course you do. All of us what to stand on something that can’t be shaken, that won’t collapse. The problem is that almost nothing in life is that rock-solid. Just think about what you’ve been through in the last decade. Did anything stay the same? Did anyone meet the standard of perfect reliability? Einstein proved that everything is in flux. Newton was wrong. There are no bodies at rest. What is true in the physical world seems to be true in the world of human experience as well. Everything moves.
Well, almost everything. John tells us that there is something we can be absolutely sure about. We can have perfect certainty about zoe aionios (eternal life). After yesterday we might wonder how John could say such a thing. If zoe aionios is the equivalent of olam ha-ba, then there is clearly a lot of confusion about what this really means. But John seems certain. We can know (eido) for sure. The use of the Greek verb eido rather than ginosko is important. Ginosko is the kind of knowing that comes from progressive understanding through experience or the collection of information. It is knowing by means of testing and determining based on evidence. Anyone who understands the history of Western epistemology realizes that ginosko leads to a bankruptcy of certainty. This is not the path John takes. He uses eido, knowledge that comes from internal intuitive witness. This is like knowing that my back hurts. It is immediate, certain and indubitable. Even if it is psychosomatic, it is still absolutely real to me. John’s emphasis on the witness of the Spirit is like this kind of knowing. The Spirit witnesses to my spirit that I have fellowship with the Son and that provides certainty about zoe aionios.
There is, however, one small caveat. This certainty is available only to those who believe in the name of the Son of God. John does not mean those who proclaim their mental assent to some name like “Jesus” or “Yeshua.” In the name (eis to onoma) is the equivalent of entering into fellowship with the person who bears the name. The prophets came in the name of the Lord. They bore witness to being in perfect harmony with His character as they delivered His message. Yeshua tells us that being in harmony with Him is the same as being in communion with the Father. “In His name” means under His authority, doing His will, living with His view of the world. In its simplest form, to believe into (eis) His name is to do what He asks. In Hebrew, to say and to do are the same. Words only are not sufficient.
When John tells us that we can be certain of our share in the olam ha-ba, he points to our alignment with Yeshua. How do I know I have eternal life? Simple. I am doing what He says. And the Spirit bears witness to me that I will hear, “Well done, good and faithful servant.”
Topical Index: in the name, eis to onoma, know, eido, ginosko, eternal life, 1 John 5:13
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Amen!!- We (all) may know with certainty, and we also may know (experientially, Providentially) we (now) have eternal life. I (right here, right now) have eternal life. I (too) have the life of the Eternal One present and resident, in me.
It is through his Son that we have redemption – that is, our sins have been forgiven. He is the visible image of the invisible G-d. He is supreme over all creation, because in connection with Him were created all things – in heaven and on earth, visible and invisible, whether thrones, lordships, rulers or authorities – they have all been created through Him and for Him. He existed before all things, and He holds everything together. Also He is head of the Body, the Messianic Community – He is the beginning, the firstborn from the dead, so that He might hold first place in everything. For it pleased G-d to have His full being live in His Son and through his Son to reconcile to Himself all things, whether on earth or in heaven, making peace through Him, through having his Son shed His blood by being executed on a stake. In other words, you, who at one time were separated from G-d and had a hostile attitude towards Him because of your wicked deeds, He has now reconciled in the Son’s physical body through His death; in order to present you holy and without defect or reproach before Himself – provided, of course, that you continue in your trusting, grounded and steady, and don’t let yourselves be moved away from the hope offered in the Good News you heard. This is the Good News that has been proclaimed in all creation under heaven; and I, Sha’ul, have become a servant of it. (from Colossians 1)
We (also) have been invited to become servants of the Good News of Christ, and tell others that they too, have been invited to the Wedding Feast of the Lamb. Friends, good news! It is written: “And the Spirit and the bride say, “Come.” And let him that hears say, “Come. ” And let him that is thirsty come. And ‘whoever will,’ let him take the water of life freely.
“Come now,” says ADONAI, “let’s talk this over together. Even if your sins are like scarlet, they will be white as snow; even if they are red as crimson, they will be like wool. If you are willing and obedient, you will eat the good of the land; but if you refuse and rebel, you will be eaten by the sword”; for the mouth of ADONAI has spoken.” (Isaiah 1.18,19)
“Willing and obedient?” Who modeled this behavior for us? Who was willing? Who was obedient? (obedient, even unto death?)
All throughout scripture we hear the inviting voice of the LORD: “Come unto me..” It is as if our ADONAI wants us to draw near to Him..
Hebrew for Christians
The Shema –– Introduction
http://www.hebrew4christians.com
The Shema – Hear, O Israel, the LORD our God is one LORD.
Hear, O Israel: The LORD our God, the LORD is one. (Deut 6:4)
THE SHEMA is the central prayer in the Jewish prayerbook (Siddur) and is often the first section of Scripture that a Jewish child learns. During its recitation in the synagogue, Orthodox Jews pronounce each word very carefully and cover their eyes with their right hand. Many Jews recite the Shema at least twice daily: once in the morning and once in the evening. It is also sometimes said as a bedtime prayer (“the bedtime Shema”).
The Complete Shema
The Shema is actually more than just the famous six words Shema Yisrael, Adonai eloheinu, Adonai echad, but is composed of three parts linked together into a unity:
(a “tri-unity?”)
1. Shema (Deuteronomy 6:4-9): The core Hebrew prayer. Special emphasis is given to the first six Hebrew words of this passage (Shema Yisrael, Adonai eloheinu, Adonai echad) and a six-word response is said in an undertone (barukh shem kevod malkhuto le’olam va’ed). After a pause, Deuteronomy 6:5-9 is then recited, which stresses the commandment to love the Lord your God with all of your heart, soul, and might.
2. Vehayah (Deuteronomy 11:13-21): This moving passage stresses the blessings that come through obedience to Adonai and the consequences that come through disobedience.
3. Vaiyomer (Numbers 15:37-41): This passage concerns the use of the tallit, a rectangular prayer shawl with four fringes (called tzitzit). One tzitzit is attached to each corner of the tallit. The reason for wearing the tzitzit is to remind oneself to observe all of the commandments of the Lord.
Enlarged Letters (by John J. Parsons)
The two letters Ayin and Dalet are enlarged in the first sentence of the Shema. Together, these letters form the word ’’ed, which means “witness,” suggesting that the Shema is a testimony of the sovereignty of G-d:
This statement marks the declaration that G-d is One. Interestingly, the word echad in Hebrew can imply
a unity in diversity (this is who we are- a unity in diversity!!)
(the word for one and only one, i.e., unique, is more often rendered as yachid).
“The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, (yachid) who came from the Father, full of grace and truth.” (John 1.14)
For example, in Exodus 26:6 the various parts of the Tabernacle (mishkan) are to be constructed so that “it shall be one (echad) tabernacle,” and Ezekiel spoke of two “sticks” (representing fragmented Israel) as being reunited into one: “and they shall be one (echad) stick in My hand” (Ezek 37:19).
G-d’s favorite number is one?? Shalom!- Unity! -How good and how pleasant it is for brothers to dwell together in shalom (unity). “When you pray, say, -“Our Father!”