Monday, July 7, 2025

Third Commandment: "You shall not bear the name of YHVH your God in vain ..."

 

 雷 Third Commandment

Text – Exodus 20:7

Hebrew:

 לא תשׂא את־שׁם־יהוה אלהיך לשׁוא כי לא ינקה יהוה את אשׁר־ישׂא את־שׁמו לשׁוא׃

Literal translation:

You shall not bear the name of YHVH your God in vain,
for YHVH will not hold him guiltless who bears his name in vain.


Literal and grammatical analysis

·         לֹא תִשָּׂא (lo tissá):
“You shall not carry” or “you shall not lift up” – The verb
נשׂא (nasá) can mean to carry, to bear, to load, even to pronounce aloud .
– The idea here is
to use God’s name with the mouth or with behavior .

·         שֵׁם־יְהוָה (shem YHVH):
The “name of YHVH” is not just a word, but
the identity, authority, and reputation of God .

·         לַשָּׁוְא (la-shav):
“in vain” = uselessly, falsely, empty, without purpose. – It can imply:

o        Falsehood (as in false oaths)

o        Frivolity (talking about God without reverence)

o        Hypocrisy (using His name but not honoring Him with actions)

·         לֹא יְנַקֶּה (lo yenaké):
“He will not acquit / will not hold innocent” – God
will not overlook this sin. It is a very serious matter in His eyes.


⚖ ️ Literal sense

This commandment doesn't just refer to swearing or "swearing in the name of God," although that is a way of violating it. Its scope is broader:

1.      Do not use God's name to lie or manipulate, as in a false oath.
Example: "I swear to God that..." knowing it is a lie (Leviticus 19:12).

2.      Do not invoke God in trivial, mocking, or irreverent matters.
For example, mentioning God superficially, in jokes, mockery, or without a sacred purpose.

3.      Don't be hypocritical about bearing God's name.
– Anyone who calls himself "son of God" or "Christian" yet acts unjustly
bears the name in vain.
– Cf. Romans 2:24: "The name of God is blasphemed among the Gentiles because of you."


Spiritual interpretation

·         God's name represents his character and holiness.
To misuse it is
to violate his very nature.

·         Jesus and the apostles also kept this reverence :

“Our Father who art in heaven, hallowed be thy name …” – Matthew 6:9

·         The believer represents God. If we claim to be “God’s people” but live in sin, we take His name in vain with our behavior.


易 Modern application

·         Don't use phrases like "Oh my God!" or "Jesus!" as empty or surprised expressions.

·         Do not manipulate others by using God's name to impose authority: "God told me that you should do..."

·         Do not preach falsely using God's name as a backup (Jeremiah 23:25-32).

·         Do not bear the name "Christian" with a life that dishonors Christ.


✨ Final reflection

This commandment invites us to honor the name of God with our tongue, our thoughts, and above all, with our lives.

Whoever invokes the name of YHVH must do so with reverent fear, truth and holiness.


GOING DEEPER


1. The third commandment does not prohibit pronouncing the Name, but rather misusing it.

It is quite likely that the scribes and Pharisees, for fear of violating this commandment, went beyond their original intention, falling into a form of preventive legalism.

·         Instead of taking it “in vain” (i.e., falsely or without reverence), they stopped saying it altogether.

·         They changed the name YHVH ( יהוה ) to Adonai ("the Lord") in public reading, a tradition continued by the Masoretes by inserting the vowels of "Adonai" above the Tetragrammaton, giving rise to the hybrid form Jehovah .

This practice, although born from a desire for reverence, removes from the text its direct and relational identity with the people.


2. Ancient Hebrew understood the Name as “The Eternal One”

The divine name YHVH derives from the verb היה (hayah), which means “to be,” “to exist,” or “to happen.”

When God introduces himself to Moses in Exodus 3:14, he says:

אֶהְיֶה אֲשֶׁר אֶהְיֶה – Ehyeh Asher Ehyeh
“I will be who I will be” or “I am who I am”

This reveals:

·         That God exists by himself (self-existent, eternal).

·         That is immutable, always the same.

·         That will be what is manifested to be, according to its purpose.

Thus, a Hebrew understood the Name as “He who is and will always be,” that is: The Eternal One.


3. Translating the Name with its meaning is not wrong

It is not a profanation or a betrayal of the original to say:

·         Eternal in Spanish,

·         The Eternal in English,

·         L'Éternel in French, …as long as
the theological and profound meaning of the name is respected.

It is preferable to translate with meaning, than to transliterate without understanding.

For example:

·         Elohim → God (plural of majesty, power).

·         YHVH → The Eternal or He Who Is.

·         Adonai → Lord.

·         El Shaddai → Almighty God.

·         El Elyon → God Almighty.

The problem is not in translating the name, but in stripping it of its revealed character, or using it in an empty, manipulative or superstitious way.


✨ Final Conclusion

The above reflection reestablishes a healthy relationship with the divine Name:

·         God revealed His Name to be known, invoked, and worshiped in truth, not to be silenced out of fear.

·         The important thing is not the exact form (Yahweh, Jehovah, The Eternal…), but the deep meaning, the reverence and the fair and truthful use.

·         Prohibiting its pronunciation may end up being a distortion of the commandment, just as using its name in a false or hypocritical way.


Justicia Bíblica Sin Prisiones

 


Justicia Bíblica Sin Prisiones: lo que la Ley de Dios Realmente Decía sobre el Crimen y el Castigo

Cuando Dios entregó su ley al antiguo Israel en el monte Sinaí, estableció un sistema de justicia completamente diferente al de las naciones modernas.
En lugar de castigos carcelarios, la Torá puso el énfasis en la restitución, la restauración y la misericordia.

El sistema que Dios diseñó no se basaba en encerrar al culpable, sino en reparar el daño y proteger a los inocentes. Veamos cómo funcionaba.


Robo: Restituir, No Encarcelar

Hoy en día, el robo suele llevar a prisión. Pero según la ley de Dios:

Los ladrones no eran encarcelados. Se les exigía devolver lo robado y compensar el daño.

“Si alguno hurtare buey o oveja, y lo degollare o vendiere, por aquel buey pagará cinco bueyes, y por aquella oveja cuatro ovejas.”
— Éxodo 22:1

Si el objeto robado era recuperado con vida, el ladrón debía pagar el doble (Éxodo 22:4).
Si no podía pagar, era vendido como siervo para cubrir su deuda (Éxodo 22:3), pero no como castigo perpetuo, sino como medio de reparación.

Este sistema era restaurativo: buscaba reparar el daño a la víctima, no castigar al ladrón mediante el aislamiento.


Homicidio y Muerte Accidental: Ciudades de Refugio

En los casos de homicidio o muerte accidental, Dios estableció un sistema único: las Ciudades de Refugio.

“Apartarás tres ciudades... para que huya allí el homicida que matare a su prójimo sin intención.”
— Deuteronomio 19:2–3

Así funcionaba:

·         Si alguien mataba a otro sin intención, podía huir a una ciudad de refugio.

·         Si tras la investigación se determinaba que fue un asesinato intencional, se lo entregaba para su ejecución (Números 35:16–21).

·         Si fue un accidente, podía vivir libremente en la ciudad hasta la muerte del sumo sacerdote (Números 35:25–28).

Estas no eran cárceles, sino ciudades completas, donde el acusado podía vivir y trabajar, posiblemente con su familia.


La Ley de Dios No Mandó Construir Prisiones

Curiosamente, la Torá nunca ordena la construcción de cárceles.

La única vez que alguien es puesto bajo custodia es en Levítico 24:12, mientras se esperaba el juicio de Dios.
Este encarcelamiento fue temporal, no un castigo.

Las prisiones aparecen solo en contextos extranjeros:

·         José fue encarcelado en Egipto (Génesis 39:20).

·         Jeremías fue puesto en prisión por el rey (Jeremías 37–38), un caso político, no legal según la Torá.

El sistema de Dios se basaba en justicia y restauración comunitaria, no en aislamiento.


Un Sistema de Justicia Restaurativa, No Vengativa

Lejos de ser cruel, la ley bíblica contenía salvaguardias importantes:

·         Se requerían dos o más testigos en los juicios capitales (Deuteronomio 17:6).

·         Los testigos falsos recibían la pena que intentaban imponer (Deuteronomio 19:16–21).

·         Los ladrones restituían lo robado.

·         Los homicidas involuntarios encontraban refugio, no venganza.

Era un sistema orientado a sanar, no a destruir.


吝 ¿Qué Podemos Aprender Hoy?

En un mundo con cárceles saturadas, sentencias largas y violencia creciente, el sistema de Dios sigue ofreciendo sabiduría atemporal.

Tal vez sea hora de repensar la justicia — no como castigo, sino como redención y restauración.


Pasajes Clave para Estudiar:

·         Éxodo 22:1–4 – Leyes sobre el robo y la restitución

·         Números 35:9–34 – Ciudades de refugio y juicio

·         Deuteronomio 19:1–13 – Protección del inocente

·         Levítico 24:12 – Custodia temporal

·         Deuteronomio 17:6; 19:15–21 – Testigos y justicia

·         Génesis 39–40 – José en prisión en Egipto

·         Jeremías 37–38 – Encarcelamiento político


Reflexión Final

La ley de Dios fue revolucionaria, no por su dureza, sino por su justicia, compasión y sabiduría práctica.

Buscaba enfrentar el pecado con responsabilidad, pero también con misericordia y redención.
En lugar de alejar al pecador de la sociedad, se le daba la oportunidad de reparar, aprender y volver a empezar.

Ese es el tipo de justicia que el mundo sigue necesitando hoy.


 

Biblical Justice Without Prisons: Restitution, Cities of Refuge, and God’s System of Law in Ancient Israel

 

Biblical Justice Without Prisons: What God’s Law Really Said About Crime and Punishment

When God gave His law to ancient Israel at Mount Sinai, He laid the foundation for a completely different kind of justice system — one that never included prisons.

Instead of long-term incarceration, the Torah emphasized restitution, restoration, and mercy, offering a striking contrast to modern legal systems built around punishment and confinement.

Let’s explore what Scripture actually says.


Theft: Restore, Don’t Imprison

In today’s world, theft often leads to jail time. But in God’s law?

Thieves weren’t sent to prison. They were required to restore what they stole — sometimes up to five times the value.

“If someone steals an ox or a sheep and slaughters it or sells it, he must pay five oxen for the ox and four sheep for the sheep.”
— Exodus 22:1

If the stolen item was found intact, the thief had to pay double (Exodus 22:4). And if the thief couldn’t repay, he was temporarily sold to cover the debt — not as punishment, but to make things right (Exodus 22:3).

This system was restorative: focused on repairing the harm done to the victim, not isolating the offender in a prison cell.


Murder and Manslaughter: Cities of Refuge

God also established a system of Cities of Refuge — not for criminals to escape justice, but for people to find protection and a fair trial.

“You shall set apart three cities for yourselves... so that any manslayer can flee there.”
— Deuteronomy 19:2–3

Here’s how it worked:

·         If someone killed another person accidentally, they could flee to a city of refuge.

·         If the death was ruled intentional, the person was handed over for execution (Numbers 35:16–21).

·         But if it was an accident, they could live freely in the city — often with their family — until the death of the high priest (Numbers 35:25–28).

This was not imprisonment. These were thriving cities — places of life, work, and healing, not punishment.


No Prisons in God’s Law

Surprisingly, the Torah never commands the building of prisons.

The only mention of someone being held in custody is in Leviticus 24:12 — and even that was temporary, just until God's judgment was revealed.

Long-term incarceration appears only in foreign systems:

·         Joseph was imprisoned in Egypt (Genesis 39:20).

·         Jeremiah was jailed by a king — not under Torah law (Jeremiah 37–38).

God’s law was based on justice and community restoration, not confinement.


A Justice System of Restoration, Not Revenge

Far from being harsh, biblical law placed strong safeguards around justice:

·         Two or more witnesses were required in capital cases (Deuteronomy 17:6).

·         False witnesses were punished with the sentence they tried to impose (Deuteronomy 19:16–21).

·         Thieves restored what they stole — they weren’t locked away.

·         Manslayers found refuge, not vengeance.

This was a system designed to heal, not to destroy.


吝 What Can We Learn Today?

In a world burdened by overcrowded prisons, long sentences, and cycles of violence, God’s ancient system offers timeless wisdom.

Maybe it’s time to rethink justice — not just as punishment, but as redemption.


 Key Scriptures for Further Study:

·         Exodus 22:1–4 – Restitution for theft

·         Numbers 35:9–34 – Cities of refuge and judgment

·         Deuteronomy 19:1–13 – Protecting the innocent

·         Leviticus 24:12 – Temporary custody pending divine judgment

·         Deuteronomy 17:6; 19:15–21 – Fair witness and due process

·         Genesis 39–40 – Joseph in Egypt’s prison

·         Jeremiah 37–38 – Political imprisonment


Final Thoughts

God’s law was revolutionary — not because it was strict, but because it was fair, compassionate, and practical.

It dealt with wrongdoing by emphasizing repentance, restitution, and restoration, not by removing people from society.

That’s a justice system the world still needs today.


 

Sunday, July 6, 2025

Did the Apostolic Church Celebrate Saturday as the Lord's Day?

 

Did the Apostolic Church Celebrate Saturday as the Lord's Day? A Biblical and Historical Analysis

Sabbath observance has been a subject of debate in Christianity since its origins. Although many modern churches have adopted Sunday as their day of worship, the question arises: Did the apostolic church, that is, the one led by the apostles and founded by Jesus Christ, teach that Christians were to observe the Sabbath, the seventh day of the week?

1. The “Day of the Lord” in the Bible

In the Bible, the expression “the day of the Lord” appears in several prophetic contexts (Isaiah 13:6, Joel 2:1, 1 Thessalonians 5:2) to refer to the glorious return of Jesus Christ, the judgment, and the establishment of his Kingdom. This eschatological usage should not be confused with a day of the week. Identifying Sunday as the “day of the Lord” is a later interpretation, with no basis in the original biblical usage.

2. Jesus Christ, Lord of the Sabbath

Jesus said, “The Son of Man is Lord even of the Sabbath” (Matthew 12:8). This does not eliminate Sabbath observance; on the contrary, it reaffirms its relevance and reveals Christ’s authority over its true meaning, rescuing it from Pharisaical legalism. Furthermore, Mark 2:27-28 clarifies that “the Sabbath was made for man.”

3. The Meeting in Acts 20:7

The disciples are mentioned as having gathered on the first day of the week to break bread and listen to Paul, who was departing the next day. According to the Hebrew calendar, the day begins at sunset, so this meeting actually occurred at dusk on Saturday, not Sunday morning. Furthermore, Paul traveled on Sunday, something that would be unlikely if that were a holy day.

4. 1 Corinthians 16:2 and the Offerings

Paul instructs believers to set aside offerings on the first day of the week, but not in the context of a worship service. The expression suggests individual preparation at home, possibly of food or goods for the brothers in Jerusalem, due to a famine.

5. Colossians 2:16-17

The Gentile believers in Colossae are exhorted: “Let no one judge you in regard to food, or drink, or a festival, or the New Moon, or the Sabbath days…” Paul does not abolish the Sabbath, but warns against those who imposed legalistic judgments, possibly influenced by human philosophies (v. 8). The “shadow” points to Christ, but it does not imply that the festivals or the Sabbath were abolished.

6. The Chronology of the Death and Resurrection of Christ

Jesus Christ died on Wednesday, Nisan 14, and was buried before the beginning of the 15th (a great annual Sabbath). He was resurrected at the end of the Sabbath, literally fulfilling the sign of Jonah: three days and three nights (Matthew 12:40). Matthew 28:1 confirms that his resurrection occurred “at the end of the Sabbath.”

7. Galatians 4:10 and Paul's Criticism

Paul rebukes the Galatians for wanting to return to "days, months, times, and years," not necessarily referring to the biblical Sabbath, but to a combination of misapplied Jewish customs and pagan practices. Paul's concern was a return to legalism or empty rituals, not to faithful observance of God's commandments.

Conclusion

The apostolic Church did not eliminate the Sabbath or replace it with Sunday. References to the "first day of the week" do not constitute a new Sunday institution. Christ gave the Sabbath its full, spiritual meaning, and the apostles did not impose its observance on the Gentiles, but neither did they abolish it. The replacement of the Sabbath with Sunday was a later ecclesiastical decision, without apostolic basis or divine mandate.

True rest is in Christ (Hebrews 4), but that does not mean discarding what God sanctified from creation (Genesis 2:3; Exodus 20:8-11).