One Walk

Dear Lord God, today I seek to draw closer to You, to rest in You, to prayer the prayer that Jesus taught for us to pray.

 

Our Father who art in heaven,

hallowed be Thy name,

Thy kingdom come

Thy will be done,

on earth

as it is in heaven.

Give us this day,

our daily bread,

and forgive us our trespasses

as we forgive those who trespass against us,

and lead us not into temptation,

but deliver us from evil.

For Thine is the kingdom

and the power and the glory

forever and ever.

Amen

                              

Abwun dvashmaya        

Nethqadash shmakh

Tethe malkuthakh                          

Nehweh tsevyanakh     

Aykana dvashmaya        

Af bar`a                                               

Hav lan lakhma                 

Dsoonqanan yomana    

Ushvuq lan khaubeyn   

Aykana d’af khnan                          

Shvaqan lkhaiveyn                         

U’la te`lan lnisyouna      

Ela patsan men bisha

Metul d’dheelakh hee malkootha

Ukhaila utheshbookhtha

`Alam l`almeen

Ameyn

 

To meditate on Your power, glory; to call on You as my source for all that I need, to seek Your will. Hear my words, see my desire, feel my love for You. In the name of my Lord and savior Jesus Christ I ask and pray these words and seek there fulfillment within me. Amen

 

What could be more out of keeping with our holy religion then impure language? It outrages God. It scandalizes our neighbor. Can a Christian really afford to occupy his mind with such horrible images?

— St. John Vianney

Genesis 27:1-5, 15-29

1 When Isaac was old and his eyes were dim so that he could not see, he called Esau his older son, and said to him, "My son"; and he answered, "Here I am." 2 He said, "Behold, I am old; I do not know the day of my death. 3 Now then, take your weapons, your quiver and your bow, and go out to the field, and hunt game for me, 4 and prepare for me savory food, such as I love, and bring it to me that I may eat; that I may bless you before I die." 5 Now Rebekah was listening when Isaac spoke to his son Esau. So when Esau went to the field to hunt for game and bring it, 15 Then Rebekah took the best garments of Esau her older son, which were with her in the house, and put them on Jacob her younger son; 16 and the skins of the kids she put upon his hands and upon the smooth part of his neck; 17 and she gave the savory food and the bread, which she had prepared, into the hand of her son Jacob. 18 So he went in to his father, and said, "My father"; and he said, "Here I am; who are you, my son?" 19 Jacob said to his father, "I am Esau your first-born. I have done as you told me; now sit up and eat of my game, that you may bless me." 20 But Isaac said to his son, "How is it that you have found it so quickly, my son?" He answered, "Because the LORD your God granted me success." 21 Then Isaac said to Jacob, "Come near, that I may feel you, my son, to know whether you are really my son Esau or not." 22 So Jacob went near to Isaac his father, who felt him and said, "The voice is Jacob’s voice, but the hands are the hands of Esau." 23 And he did not recognize him, because his hands were hairy like his brother Esau’s hands; so he blessed him. 24 He said, "Are you really my son Esau?" He answered, "I am." 25 Then he said, "Bring it to me, that I may eat of my son’s game and bless you." So he brought it to him, and he ate; and he brought him wine, and he drank. 26 Then his father Isaac said to him, "Come near and kiss me, my son." 27 So he came near and kissed him; and he smelled the smell of his garments, and blessed him, and said, "See, the smell of my son is as the smell of a field which the LORD has blessed! 28 May God give you of the dew of heaven, and of the fatness of the earth, and plenty of grain and wine. 29 Let peoples serve you, and nations bow down to you. Be lord over your brothers, and may your mother’s sons bow down to you. Cursed be everyone who curses you, and blessed be everyone who blesses you!"

Bible Study: [1-45] What Jacob did in deceiving his father and thereby cheating Esau out of Isaac’s deathbed blessing is condemned as blameworthy, not only by Hosea (Hosea 12:4) and Jeremiah (Jeremiah 9:3), but also, indirectly, by the Yahwist narrator of the present story, who makes the reader sympathize with Esau as the innocent victim of a cruel plot, and shows that Jacob and his mother, the instigator of the plot, paid for it by a lifelong separation from each other. The story was told because it was part of the mystery of God’s ways in salvation history–his use of weak, sinful men to achieve his own ultimate purpose. [4] My special blessing: "the blessing of my soul." The same expression is used also in Genesis 27:19, 25, 31. In the context it must mean something like a solemn deathbed blessing, believed to be especially efficacious.

Psalm 135:1-6

1 Praise the LORD. Praise the name of the LORD, give praise, O servants of the LORD, 2 you that stand in the house of the LORD, in the courts of the house of our God! 3 Praise the LORD, for the LORD is good; sing to his name, for he is gracious! 4 For the LORD has chosen Jacob for himself, Israel as his own possession. 5 For I know that the LORD is great, and that our Lord is above all gods. 6 Whatever the LORD pleases he does, in heaven and on earth, in the seas and all deeps.

Bible Study: [Psalm 135] The hymn begins and ends with an invitation to praise God (Psalm 135:1-3, 19-20) for the great act of choosing Israel (Psalm 135:4). The story of Israel’s emergence as a people is told in Psalm 135:5-14; God created and redeemed the people, easily conquering all opposition. God’s defeat of hostile powers means that the powers themselves and their images are useless (Psalm 135:15-18). The last three verses appear also in Psalm 115:4-8. [4] Though all nations are God’s, Israel has a special status as God’s "treasured" people: Exodus 19:5; Deut 7:6; 14:2; 26:18; Malachi 3:17.

Matthew 9:14-17

14 Then the disciples of John came to him, saying, "Why do we and the Pharisees fast, but your disciples do not fast?" 15 And Jesus said to them, "Can the wedding guests mourn as long as the bridegroom is with them? The days will come, when the bridegroom is taken away from them, and then they will fast. 16 And no one puts a piece of unshrunk cloth on an old garment, for the patch tears away from the garment, and a worse tear is made. 17 Neither is new wine put into old wineskins; if it is, the skins burst, and the wine is spilled, and the skins are destroyed; but new wine is put into fresh wineskins, and so both are preserved."

Bible Study:  [15] Fasting is a sign of mourning and would be as inappropriate at this time of joy, when Jesus is proclaiming the kingdom, as it would be at a marriage feast. Yet the saying looks forward to the time when Jesus will no longer be with the disciples visibly, the time of Matthew’s church. Then they will fast: see Didache 8:1.  [16-17] Each of these parables speaks of the unsuitability of attempting to combine the old and the new. Jesus’ teaching is not a patching up of Judaism, nor can the gospel be contained within the limits of Mosaic law.

 

http://en.wikipedia.org/wiki/New_Wine_into_Old_Wineskins

 

Taken together with Jesus’ similar statement about not using new cloth to patch old clothing (Mark 2:21), this saying is often interpreted to mean that Jesus’ new teaching will not fit within the Jewish religion, or within the religious structures of the time. Many, especially Christians, have interpreted it as Jesus saying he was the start of a new religion separate from Judaism, and from that of John the Baptist, for example see Ignatius of Antioch Magnesians X. Some Christians have used it to propose new ways of being Christian or even entirely new forms of Christianity. In the early second century Marcion used it to justify his doctrine of Marcionism.

 

Others view the phrase in Luke 5:39 in conflict with these interpretations. The passage says, "And no one, after drinking old wine wishes for new; for he says, ‘The old is good enough.’" (NASB) Rather than incompatibility of new and old religious structures, it has been suggested parable of new and old wineskins is about the nature of teaching and those who are taught. "No one takes a lesson meant for a new student and tries to teach it to an old (already educated) student. If he does, he will fail to teach the new student, and the lesson meant for the new student will be rejected by the old student."[1]. See also New Covenant and Christian View of the Law.