Overturning Tables : Biblical examples of Spiritual Character: Biblical examples of Spiritual Character

By Limmer, Brian, E. R.

Book Id: WPLBN0100302668
Format Type: PDF eBook:
File Size: 1.67 MB
Reproduction Date: 7/25/2018

Title:	Overturning Tables : Biblical examples of Spiritual Character: Biblical examples of Spiritual Character
Author:	Limmer, Brian, E. R.
Volume:
Language:	English
Subject:	Non Fiction, Religion, Spiritual Growth
Collections:	Authors Community
Historic Publication Date:	2018
Publisher:	Limmer’s Loft Publishing

Member Page:	Brian Limmer
Citation APA MLA Chicago E. R. Limme, B. B. (2018). Overturning Tables : Biblical examples of Spiritual Character. Retrieved from http://www.gutenberg.cc/

Description
It is not always easy to distinguish the purposes of God from mundane living. Habakkuk thought the answer was to police the laws more strongly and clean up the justice system. The Pharisees thought the answer was more sacrifices. It took Jesus to overturn those tables to make it clear they were wrong; Paul understood what was going on. In 2 Corinthians 3: 3 he wrote : 'You are writings of Christ, written not with ink, but with the Spirit of the living God; not laid on tables of stone, but kept in tables of the heart'. In this book are some examples of how to distinguish the purposes of God from everyday living. It tells just some stories of the people who believed and ran with the law written in their heart. Some were rich some were poor, some were kings some were slaves, some are well known and some you may never of heard about. My hope is it will help train the eye of insight into what to look for as you journey through life.

Summary
I envy those with a good imagination. I guess envy is a sin but what else can you do if you desire a good imagination? You can’t steal it. If you could, that also would be a sin. Of course there are dangers that come with imagination, so perhaps I should be grateful I don’t have too much of it. Psychologists tell us every human being possesses imagination. But like those possessing money, some are richer than others. Theologians are more incline to warn us of imagination’s dangers. The King James version of the Bible references at least fourteen verses to the imagination of the heart. Most of these are referred to as wicked. One, in Luke 1:15, reminds us that Jesus came to scatter the proud in the imagination of their hearts. But for all this, the imagination of the heart is a link into the spiritual world and, provided the heart is pure it is a beneficial attribute for seeing God. Of course, Jesus came in the flesh to dispel the false imagination encouraged by the teachers of the law. But it has been a long time since Jesus came, and we are inclined to use our imaginations to visualize Jesus and his character. So once again we need to look to a pure and accurate imagination so that we interpret Jesus aright. This is only the forward so, enough of the discussion around Imagination. Except to say this book is a record of a lifetime of questioning that has forced me to examine time and again the difference between what I have been taught as doctrine, what others have tried to tell me Jesus is like and what I have experienced for myself about God. The Christian life is a journey, and in it, imagination gets modified by experience and expectation. As the prophets remind us, imagination is close to the longings of heart and is not always accurate. It picks and chooses what it wants to hear and can be dangerous. But it is necessary in a journey of faith, because we would not start this journey if we had no picture of what we thought might come at the end. So, as you can see from the contents list, this is a book of little insights I have accumulated on my journey of faith. It questions the heart more than the imagination. It is dangerous to shape imagination just through culture, education, or peer pressure. It has to be based on a relationship with God Himself. The best way I know of doing that is to examine how biblical characters related to God and test my relationship around that.

Excerpt
Introduction Did you know the Egyptians had more than two-thousand gods? The most High of all these gods was Amun. Amun’s right-hand-god was Ra, the god of fire. Whenever the Egyptian army went to war, Amun and Ra teamed up to ensure victory. The Egyptian army called this team Amun-Ra. Amun-Ra was a ruthless combination, destroying anything in the way, the army would help the work of Ra by torching everything in its path. Ra was believed to visit the sky in his chariot each morning and pass through the realms of the underworld each night. If the weather became cloudy while an army was at war, the solders would presume Ra was no longer on their side. That may be why they panicked when the Hebrew slaves, shielded by a cloud, crossed the Red Sea. The god of the Nile was named Hapi1. Hapi was the fertility god and very popular throughout Ancient Egypt. According to myth, Hapi set out from his home in the heavens, travelled through the land of the dead, emerging in an unknown cave in upper Egypt before taking a journey down the Nile every year. For more than three-thousand-years, people have tried to pin-point the source of the Nile and it is still in dispute today. So the assumption he emerged from a cave in the hills was as good as any other explanation to them. The Arrival of Hapi coincided with the season of floods each year. To appease Hapi and ensure he did not destroy the mud huts along the river’s edge, and, of course, to ensure the increase in population, they were required to throw a firstborn male into the Nile as a sacrifice. One year, during a period when the Egyptian population was in decline and the Hebrew population was on the increase there came a devastating flood. A decree went out that they should use Hebrew firstborn sons to sacrifice to Hapi. Now, this ties nicely into the story of Moses in the bulrushes of course. It also adds credibility to a young Egyptian princess believing Hapi had brought her a present of a baby in a basket when he arrived that year. Moses would have been taught all about the Egyptian gods once he started school in Egypt. But, before he got there, he was raised by his Hebrew mother. You know the story. When the princess found Moses in the bulrushes his sister Miriam, who was watching discreetly, ran to get their mother to act as wet-nurse. The Princess then paid his mother to bring up Moses until he reached school age. During these days, Moses’ mother would have sung the Hebrew nursery rhymes to him in the tradition of all Hebrew mothers. Many of these have been found by archaeologists on clay tablets. Besides the ancient songs about Father-Abraham or Isaac’s exploits, how Jacob went down to Egypt and God restored his son Joseph to him, there was also at least one about the destruction of Sodom and Gomorrah. It went something like this: The sun was rising over the earth when Lot came to Zoar. Yahweh came out of the heavens He rained brimstone and fire on Sodom and Gomorrah He overthrew those cities, and all through the valley, the inhabitants cried out from the ground. So Moses learned from an early age that the God of the Hebrews also played with fire. After the incident with the Egyptian solder who ill-treated a Hebrew slave, (you will remember Moses slew the Egyptian and ran into the desert), Moses lived with his father-in-law who was a Midian Priest. That part of the Fertile-Crescent was under the rule of a Babylonian king at the time. The Babylonians also had a God who played with fire. He had two names. If you were a Pagan, you would call him Nusku; If you were a Zoroastrian you would call him Ahura-Mazda the God of the sun. Zoroastrians believed God made the sun before he created life in order to aid life. Moses’ father-in-law, being a priest and living close to Ur of the Chaldeans, would have very likely been influenced by the Zoroastrian branch of Babylon, So fire from Ahura-Mazda was loving and creative not cruel like god Nusku. All that is the background. So when God commissioned Moses for a task, he first had to release him from all this clutter of theology in his mind. When God saw Moses turn aside to see the burning bush phenomenon, He saw a chance to move Moses from an intellectual assent with a personal introduction. It was small wonder Moses pondered which god was behind the burning bush. In his mind Moses was asking, ‘Who are you’? Are you Ra? If you are, then I am dead meat! Are you Yahweh? If you are, I must hide myself lest you punish my sins. Are you Ahura-Mazda? That might not be so bad, but then, what if you are Nusku? Fortunately, God reads minds and clarified: “I am the God of your ancestors, the God of Abraham, Isaac, and Jacob.” So Moses covered his face, because he was afraid to look at God. Once announced as Yahweh, Moses tries to hide his face in case he was punished for his sins. But he still had a question that needed answering, God’s answer didn’t resolve Moses’ questions. It did exclude the gods of other people groups leaving Moses with a narrower choice. But which Hebrew God was speaking? Remember, the Hebrews had been slaves to the Egyptians for four-hundred-years and had learned to think as the Egyptians thought. The Hebrews would not automatically know which God Moses was talking about. God continued the conversation: Then the LORD said, “I have seen how cruelly my people are being treated in Egypt;…. Now I am sending you to the king of Egypt so that you can lead my people out of his country.” Moses is half listening while still pondering his next question, which he rephrases: And Moses said unto God, ‘‘Behold, when I come unto the children of Israel, and they say ‘What is his name’? What shall I say unto them’’? Are you: EL-YON,2 the Most High God. The God in charge of everything! EL-SHADDAI,3 (the supreme Magistrate) who watched over them daily. El-OHIM, (Team God)4. The name for God when El-Yon teamed up with Roo-akh (the Spirit) and Aw-mar (the word) for creation purposes for example. 5 JEHOVAH (Covenant God). The God who gave his promise to Abraham. ADONAI, (Father God). He who leads and trains those he loves that is mainly translated as ‘Lord’ in our English translations EL-OAH, (The great and fearful God). This is the God of uncle Laban; He and Jacob invoked El-oah when they parted company6. Later on in history, El-oah became ‘Aalah’ or Allah - ‘The great, all powerful and fearful God’, of Muslim understanding. As good Christians, we are taught that Hebrews were distinct because they believed in only one God. It is true that Abraham came out from Ur of the Chaldeans because he believed in one God rather than the multiple gods of Zoroastrianism, but being under the Egyptians for four-hundred-years, Hebrew people had learned to think differently. They had once again picked up the culture around them and saw one God as a number of different personalities. Moses was firstly a very intellectual man. Having been to Egyptian University he was equipped to understand life. He had not only learned about politics, languages and economics, but also comparative religions. These reinterpreted the expressions of his Hebrew ancestry through the eyes of the Egyptian race. Adding to his dilemma, intellect and learning were getting in the way of his understanding of the nature of the one true God of the Hebrews. This God did not communicate through intellect but by relationship. The instigator of this strange burning bush phenomenon told Moses that He was the God of his ancestors. This not only narrowed the choices, but it immediately gave him a picture of the relationship between Abraham and his God. In that relationship God was not equal to Abraham or Isaac, but very much one in charge: And God said unto Moses, ‘I AM THAT I AM: say unto the children of Israel, I AM has sent me unto you’. 7 It was not until later in his spiritual journey that Moses twigged: ‘Hear O Israel - Elohim (your team god) is in fact one God – Jehovah – the covenant God’8 Between these two points Moses had to learn to trust this God who hid behind an elusive and unhelpful statement ‘I am who I am’. It took a step of faith to act upon a request from a God he could not name. This was different to the relationship of an Egyptian leader, for them naming something or someone, gave control over him, her or it. Less and less today Christians see God as ‘I Am’. Increasingly today, Christians want to name God in order to limit his Character. Increasingly I hear Christians, (thinking like the Egyptians), talking of the God of the Old Testament and the God of the New. Oh, they say, I prefer the loving, forgiving, long-suffering God of the New Testament to the judging, punishing God of the Old. In fact, I can count on one hand the number of sermons I have heard based on the Old Testament this past year. We down-grade sin, judgement and God’s standards by emphasising only a loving-God. It allows many churches to abolish Hell from the pulpit. Universalism9 is finding its way back into the church again, and in doing so it is weakening repentance, sin and such-like doctrines. After all, God loves everyone, doesn’t he? By our logic and understanding of love, God will not punish anyone, will he? Our society has banned chastisement so God will accept you no matter how you regard him, won’t he? I AM what I am - tells a different story. It reminds us that God has attributes or characteristics built into his personality. When we acknowledge God is patient, we do not mean his patience never runs out. Ask Noah.10 Ask the people of Babel.11 Ask Lot and his wife.12 Ask Pharaoh.13 Ask Belshazzar.14 Ask a rich man named Dives, or a poor man named Lazarus. 15 Check out the book of Revelation. God is not limited by love but by ‘I AM’!

Table of Contents
Table of Contents Forward 1 Introduction 3 Chapter 1: Aligning Forces 19 1: Getting in line 19 2: Dealing with the status quo 21 3: Discerning the soul from the spirit 23 Chapter 2: Opposing Forces 33 1: You Choose 35 2: The spirit and the law 38 3: Where are you from 41 4: An Angel told me 45 Chapter 3: Imputing Righteousness 51 1: Bar-Mitsva Boy 51 2: Joining a new Family 55 3: I, being on the road 63 Chapter 4: Principles of Testing 73 1: Testing improves character 74 2: Testing is not for comparison but transformation 76 3: Testing is the walk not the fate’ accompli. 79 4: Testing is for our eternal improvement. 81 5: Testing improves the eyesight. 83 6: Testing needs a good hard inward look. 86 7: Testing enhances and empowers 89 Chapter 5: Dealing with Human Frailty 93 1: Youthful energy 94 2: Finding your Call. 101 3: Learning teamwork 108 4: The daily grind 113 5: Mid-life Crisis 118 6: Take Time Out 124 7: Retirement 128 8: Barzillai’s Lament 133 Chapter 6: Nurtured Nature 141 1: Blessings and curses 141 2: Welcome Home 145 3: Line of Judah 148 Chapter 7: Dealing with Cultural Pressure 159 1: Motivation 160 2: Tenacity 161 3: First Love 164 4: Judgement 167 5: Purity 172 6: Watchfulness 174 7: Openness 177 8: Worship 180 Chapter 8: Dealing with spiritual distraction 183 1: Let us make three tents 183 2: Jesus rose early 185 3: What if the fleece is wet 187