Book of Acts: Paul meets James at Jerusalem

Paul meets James at Jerusalem

The Passage: Acts 21:18-26

Structure:

a. 21:18, God completed the ministry

  b. 21:19-21, Gentiles and the Law

    c. 21:22-24, you yourself live in obedience to the Law

  b’. 21:25, Gentiles and the Law

a’. 21:26, offering made for each of them

Historical and geographical context:

James. Jesus had two disciples with this name: James, the son of Zebedee, brother of John and James, son of Alphaeus. The first one died from the hand of Herod Agrippa I (Acts 12:1-2). Which leaves James, son of Alphaeus, to be a speaker at the council of Jerusalem (Acts 15:12-21) and a leader of Jerusalem community at the time of Paul’s arrival. Some scholars identify him with James, the brother of Jesus (Mk. 6:3, 15:40). On the other hand, there is a possibility that he is the brother of Matthew/Levi, the tax collector (Mt. 10:3; Mk. 2:14).

Important to note that Jerusalem church re-gained their membership really fast. To understand it we need to compare 8:1-2; 15, and 21:20. St. Luke writes that Jerusalem congregation recovered from a devastating hit on the church by Saul, when only 12 apostles stayed. In chapter 15 we see that the church had both apostles and elders – giving an impression of well-developed leadership, assuming the need for it with a large number of returned or new members. Here James mentions 20,000+ people (21:20). Most of the translations (ESV included) take Greek “murias” as thousands, while in other passages of the Bible rendering it as “tens of thousands” (Acts. 19:19; Rev. 9:16). [it is also interesting to see an avoidance of translation in Rev. 5:11].

Theology:

The Law. In the next stories we need to understand that “the Law” is not simply a set of rules and regulations, it is the Five Books of Moses – Torah, the foundational cornerstone of Jewish way of life, thinking, and acting (Ps. 1:2; Pr. 31:26; Acts 21:28). James said that Jerusalem congregation had at least 20,000 who are zealous for Torah – meaning they belonged to the Pharisees. St. Paul will identify himself as the one in the next story (22:3). He will use the distinction between the Pharisees and Sadducees to his advantage during his defense (23:6-10).

Paul was an observant Jew. The main accusation/suspicion that Jerusalem church had to deal with was teaching the Jews to act like Gentiles. We know he didn’t do that (cp. Eph. 4:17), but to disprove these claims he would participate in the ceremony of the ending of a temporal Nazarene vow by paying the expenses of those who took the vows upon themselves (v. 23-24). Also, it is possible that these guys did not end their vows but – for whatever exact reason – had to start over. The reason for this understanding is based on the reading of Num. 6:6-12. This would explain the reason for “seven days” mentioned at the beginning of the next story (Acts 21:27). The whole company should’ve gone to the Temple to shave their heads and have the arrangements for the next day sacrificial ceremony. If this understanding is correct, then St. Paul did not pay a huge sum of money – 4 pairs of turtledoves or pigeons (Num. 6:10). The payment for the conclusion of the vow is listed in Num. 6:13-15.

At the end of the day – it was not a question about the Gentiles. James simple re-states the same requirements to become a member of the church for the one who did not have Jewish origin, mentioning the Letter of Jerusalem council which he himself proposed (cp. Acts 15:19-21, 23-29; 21:25).

Other themes: Nazarene vows. The full description can be found in the Book of Numbers 6:1-20. Two important notes: vows can be for life (taken by parents) and temporal. We have at least three people who were under the life-long vows: Samson, Samuel, and John the Baptizer. We have examples of people taking a temporal vow (Judg. 5:2 [lit. they let their hair grow loose]; a needed piece of information for a better understanding of 2 Kg. 2:23-25). Then there is a question about Jesus and his possible Nazarene status. He definitely was not a long-life Nazarene (Mt. 11:18-19). Thou, it is possible to read Mt. 26:29 as a part of the vow. This can be a reason why the final drops of vinegar during crucifixion are connected to the completion – therefore, beginning of His kingdom (Mt. 27:48-50; John 19:29). On the other hand, the Nazarene vow does not promote a perpetual sobriety of Jesus – as claimed by SDA and other churches. Num. 6:3 equally prohibit wine and juice, and grapes and raisins. 

1 Corinthians: Church's Holiness

The Word of the Cross is the basis for Church's Holiness

Text: 1 Corinthians 5:1 – 7:40

Outline:

A. 5, Sexual immorality

B. 6, Judgment by the world

C. 7, Questions of marriage

Comments: It is important to note that the first area of Christian life that St. Paul addressed is the question of marital relationship. The church is as strong as the families that build the congregation.

ROMANS: Israel's fate

Israel’s fate

Text: Romans 10

vv. 1-4, Apostol desired the salvation of the fellow Israelites: they have a zeal, but in accordance to knowledge,

Knowledge as a close/intimate connection 

Christ is the end/goal/purpose of the Law/Torah

 

vv. 5-7, righteousness based on the Law vs. righteousness based on the faith

Living by commandments vs living by faith (Rom. 1:17, Hab. 2:4)

Also, contrast of Jesus and Moses in the Prologue of John 1:17. Note that both John and Paul do not compare the texts, they compare the “lifestyles” – life according to the LAW vs. life of faith.

 

vv. 8-10, Mouth and heart

Interesting structure of the passage. St. Paul introduces “mouth” and “heart” (v. 8), then treats them in a chiastic pattern

A. 9a, confess with you mouth

  B. 9b, and believe in your heart

  B’. 10a, with the heart one believes – justification

A’. 10b, with the mouth one confesses – salvation   

This is based on two passages from the Old Testament that the apostle uses as “proof texts,” see next 

vv. 11-13, Everyone who believes will not be put to shame/be saved – Is. 28:16 and Joel 2:32:

Isaiah 28: 16 – about believing – no shame, justification

Joel 2:32 – about calling on the name – confessing with the mouth – salvation

vv. 14-15, How would they believe if they haven’t heard?

Chain sequence: calling upon the name – believing – hearing (from someone) – there should be someone preaching, biblical reference Isaiah 52:7 (which is written right before the next quote in v. 16 – Isaiah 53:1)

vv. 16-17, Gospel was “available for them – both in the days of Isaiah and now. For Isaiah exclaims: “Who has believed heard from us?”

So, faith comes from hearing – not as a penetration of sound waves into one’s ear but as a process described in the previous paragraph, see chain sequence. To complete it Jesus instituted the Office of the Holy Ministry (Matthew 28:16-20; John 20:19-23).

 

vv. 18-21, they have heard, but

didn’t understand/accept   

Others found Me

I hold out My hand to a disobedient people

One more time, maybe they didn’t hear? No, they did – Psalm 19:4

They heard but didn’t understand/accept

Both in the times of Moses – Deuteronomy 32:21

Then a second confirmation of their rejection came from of Isaiah [65:1] (700 years after Moses).    

And yet, the Gospel was available – Isaiah testifies for that [65:2].

Again, St. Paul juxtaposes the texts of Moses and Gospels or Apostles. He shows that the Gospel as Good News was always available. But people did not listen, didn’t accept, chose to live by the commandments not be faith, therefore rejecting the Good News of salvation.  

 

Romans: Israel and God's mercy

 Israel and GOD’S MERCY

Structure:

a. 9:1-5, They are Israelites

  b. 9:6-13, God’s plan might continue

    c. 9:14, What then are we to say?

      d. 9:15-16, I will show mercy to whom I will 

      d’. 9:17-18, He has mercy upon whom He will

    c’. 9:19, You will say to me then?

  b’. 9:20-23, does the potter have control

a’. 9:24-29, Israelites – in numbers vs. saved.

Text: 9:1-18 

The benefits of Israel, to them belong:

1. adoption

2. glory

3. covenant

4. Giving of the Law/Torah

5. worship

6. promises

7. patriarchs

8. Messiah/Christ

True children – through Isaac, through Jacob:

Promise to Abraham, promise to Rebekah vs. the results of these promises more than 1000 years later – v.13 “Jacob I loved, but Esau I hated.”

Mercy and compassion of God does not depend on human will or exertion (9:16; cp. Eph. 2:8-9).   

Pharaoh’s case – God raised him to glorify His name (after Pharaoh rejected the will of God numerus times).

Advent Readings: Luke 16

Luke 16

This chapter is a part of continuation of the previous conversation with the Pharisees. Here Jesus shifts his attention to the disciples. He teaches them an important lesson – one cannot serve God and money (Lk. 16:13).

That’s where Pharisees interfere – making snarky remarks about money… Jesus’ responds with somewhat an ambiguous statement on self-justification. It gets clearer as He talks about the Law and the Prophets – two main parts of the Hebrew Scriptures of Jesus’ time. Sometimes people contrast the books of the Old Testament with the books of the New Testament. I don’t think that this reading is correct. What Jesus leads people to understand is the texts of the Law and the Prophets are going to be followed up with the Gospel – the Good News, which is first preached then it was recorded by the four Gospel-writers.

Yet, to give the Pharisees an idea that there is no contradiction between the parts of the Scriptures, Jesus teaches them a parable. Technically, it doesn’t have a title of “parable,” but it has all the properties of the parable. Regardless, the story of the Rich man and Lazarus tells that people of Jesus’ times have Moses and the Prophets to read and meditate upon (Lk. 16:29-31). The Scripture is quite sufficient to bring one to the proper relationship with God. No “extra-curricular” or magical experience can substitute for the pure, written, and inerrant Word of God. Listening and adhering to the Word will bring one to repentance and reconciliation with the Creator (2 Cor. 5:19). 

ROMANS: the JEWS and the TORAH

The Jews and the Torah   

Passage: Rom. 2:17-29

Structure:

a. 2:17-20, You call yourself a Jew

  b. 2:21-23, breaking Torah

    c. 2:24, name of God reviled among the Gentiles    

  b’. 2:25-27, who breaks Torah

a’. 2:28-29, one is a Jew inwardly       

 

Commentary – summary: Relying on Torah – a way of life   

A. Description of a “good Jew” (4 points):

  Guide to the blind

  Light to those who are in darkness

  Instructor of the foolish

  Teacher of children  

Summary A: Torah is the embodiment of knowledge and truth

B. Description of the un-lawful Jews (4 point):

  Teach the others – don’t teach yourself

  Preaching against stealing

  Saying against adultery

  Abhorring idols

Summary B: boast in Torah, dishonor God by breaking the law/rules of Torah   

 

Summary over all – hypocrisy of “believers” turns people away from God

PSALM 119:129-136. Bits and pieces!

PSALM 119:129-136. Block Pe. 

Psalm 119 is an alphabetic psalm – arranged according to the Hebrew alphabet. 176 verses are divided into 22 blocks (following the flow of the alphabet) 8 verses each. So, in verses 1-8 – all verses begin with the letter alef or aleph. Then each verse in 9-16 block begins with beth, and so on… Unfortunately, it is nearly impossible to translate this beauty into English (or any other language for this matter). The prime reason – we have different alphabets, and then – it is hard to line up the words with a particular meaning which will begin with a certain letter.

Now, going into out set of verses (used for the 15^th Sunday after Pentecost, year B):  

This block exhibits many interesting features. I will point out only two of them. First, 8 lines as usual, and each line begins with a word that starts with the letter Pe. But there are two more words that begin with the same letter – simple (v. 130) and precepts (v. 134). Total 10 words – like 10 Words or 10 commandments. No wonder the last word of this block is Torah.

Stephen at the Council

Stephen at the Council  

The Passage: Acts 6:8 – 7:60  

Structure:

a. 6:8-10, the spirit he spoke with

 b. 6:11-14, false testimony about prophecy of Stephen

  c. 6:15, his face was like a face of an angel

   d. 7:1-5, the Land of Promise

    e. 7:6-7, descendants will be enslaved in an alien land

     f. 7:8-19, immigration to Egypt

      g. 7:20-29, Who appointed you a ruler and a judge?

       h. 7:30-34, sending of Moses

      g’. 7:35-38, Who appointed you a ruler and a judge?

     f’. 7:39-41, heart back to Egypt

    e’. 7:42-43, exile in Babylon

   d’. 7:44-50, the House of God

  c’. 7:51-54, Law was transmitted by angels

 b’. 7:55, prophecy of Stephen

a’. 7:56-60, receive my spirit  

Historical and geographical context: Overall, the story is similar to Pentecost – people from many territories, under effect of the Spirit (6:10), but instead of baptismal death of their sins (cp. Rom. 6:1-4) they are going to push for the death of Stephen.   

Everything begins “somewhere in the city”, then Stephen is brought to the council at the Temple. Everything ends outside of the city with stoning (7:58).

Theology:

Now Stephen is doing signs and wonders, reflecting the activities of the Apostles. The Book of Acts begins with Apostles making miracles (cp. 3:1-11). Now it is the turn for one of the deacons. Same, as with apostles – miracle making is not the most important part of the ministry. Stephen is accused of preaching about Jesus of Nazareth (6:13-14).   

The Body of Christ is treated like Christ. I pointed out a few parallels between this event and Pentecost. We also can identify the parallels between the treatment of Body of Christ and Christ Himself. Good ministry, false witnesses, giving up one’s spirit, and death would constitute the pattern.   

Third use of the Law. It is interesting that the false witnesses accuse Stephen of preaching against the customs of Moses (6:13-14). But it was a false accusation, right? How do we reconcile the Law and the Gospel – by pointing out 3 uses of the Law (cp. FC, art. 6)

Knowledge of the history of salvation. Notice what a beautiful historically accurate sermon Stephen delivered! We can learn a few things about the history of Israel from the sermon. First, 400 years of “slavery” began with Abraham (7:6, cp. Gen 15:15-16, Gal. 3:17). It was not a slavery (in the beginning), it was a rule and domination of Egypt over the Canaan territory. Second, Moses was 40 years old when he had to escape from the wrath of Pharaoh. Third, 7:25 clarifies the reason why Moses took off – Pharaoh (correctly) assumed that Moses was ready to lead a revolt, but his “brothers” did not understand. Fourth, at the time of Jesus believers considered Minor Prophets is one book – the book of 12 (7:42). Fifth, historically our worship is patterned after the worship of heavenly choirs (7:44, 49-50, cp. Matt 6:10b). No wonder the class on Liturgics at CTSFW for SMP program is called “Heaven on Earth”.      

Any story should have a personal twist (v. 50 to 51-53). The high priest (nameless again, cp. 5:12-42) and the Sanhedrin (the council) were ready to listen relatively long historical excurse to the nation’s past. They became outraged when Stephen draws the connection between the previous generations rejecting and killing the prophets and them – those who rejected the Righteous One (betraying and murdering Him) and resisting the Holy Spirit (cp. Matt. 12:31-32).    

Other themes:

Death as falling asleep (cp. 1 Cor. 15:20; 1 Thes. 4:13). It looks like the phrase “falling asleep” was used to describe the death of the believers in the expectation of the final resurrection. Comparing with other parts of the Bible, it looks like what is falling asleep is the body, not the soul (cp. Lk. 16:19-31). 

Jude

 Letter of St. Jude   

Title: There are a few Judas in the NT. Curtis P. Giese provides a helpful layout to all the possibilities for the authorship (2 Peter and Jude, CHP, 2012, pp. 16-18). He settles on the Jude, brother of James, and, actually, a half-brother of Jesus. Yet, being reluctant to claim his special relational connections with the LORD, he identifies himself as a brother of James (Mt. 13:55; Mk. 6:3).          

Date of writing: It is one of the later epistles. The conundrum that should be solved is the relationship between Peter and Jude. Different schools of thought give priority to one over the other (See Giese, pp. 1-6, 11-12, 17-18). IMHO – I believe that Jude “polishes” the statements of Peter, therefore, Jude should be written around 64-65 AD or ca 68AD (as TLSB and TLRB [The Lutheran Reader’s Bible] states).   

Structure:

a. 1-2, Greeting

  b. 3-4, beloved, hold faith once delivered to the saints

    c. 5-7, 3 negative examples from Biblical history

      d. 8, takeaway 1

        e. 9-11a, Positive example (Michael)

     c’. 11b, 3 negative examples

       d’. 12, takeaway 2

         e. 13-16, Positive example (Enoch)

  b. 17-23, beloved, hold to the prediction of the apostles

a. 24-25, Conclusion with Doxology

Main themes: Not giving in to the evils of the world. It tries to penetrate the church and corrupt the church from within.

Imminent judgement on the ungodly. Though it looks like the wicked prevail (at times and places), there is a greater judgement that is ultimately coming to the world (cp. Ps. 73).   

Main Characters: Jude and the beloved

Negative examples	Positive examples
(1) Unbelievers in the time of Exodus, Fallen angels, Sodom and Gomorrah; (2) Kain, Balaam, Korah	Michael   Enoch

 

Reflection in other parts of the Bible: Angelic rebellion is presented in Job 1 and 2: Isaiah 14:13-15; Zech 3:1-2. Comparing the last passage with Jude might help us to identify the figure of Michael – the one at the right side/hand of God – as the second person of the Trinity.

Importance the apostolic authority in the Church over self-achieved “intimate relationship with God”. Same as 2 and 3 John – theme of “face to face”.

Jude brings up 8 examples from the Pentateuch assuming that his readers and listeners immediately catch the connection for a deeper reflection. He simply mentions them without any long description. 

Lutheran teaching: The Book of Concord quotes Jude [11] only once – discussing the Third use of the Law (FC SD VI:16). Authors of the Formula made a connection between Pauline usage of “works of the Law” (Rom. 3:20) as “works of the slaves”.   

It is not a “Lutheran teaching” per se, but for many years the President of the LCMS A.L. Barry would sign his devotional remarks in every issue of Lutheran Witness with the concluding words of Jude v.24-25.

Lutheran hymnody:

LSB 518:28 – For All the Saints in Warfare (v. 28 – St. Simon and St. Jude, Apostles)

LSB 508 – The Day is Surely Drawing Near

Relevancy of the Book: As long as the Church is present on earth, the forces of evil will attack her from the outside and try their best to penetrate corrupting from the inside. The Letter of Jude is very helpful with the identification of these attempts, encouraging the “beloved” to hold fast to faith once delivered to the saints. Also, regardless of the difficulty and severity of the spiritual and life combat, we eagerly await the Second Coming of Christ which will complete the ultimate deliverance.   

Memory verses: 20-21: But you, beloved, building yourselves up in your most holy faith and praying in the Holy Spirit, keep yourself in the love of God, waiting for the mercy of our Lord Jesus Christ that leads to eternal life.

Hebrews

 Letter to Hebrews  

Title: The title “to Hebrews”, unlike many of Pauline letters, is taken from the traditional listings of the letters (at least by the second half of the II century AD by Clement of Alexandria). Yet, the text for sure was known earlier. Clement of Rome [who died in 96 AD] quotes the passages it the “letter.” The letter also is a conditional title. There is a final greeting (13:22-25), but there is none in the beginning of the letter, which is a strong sign against epistolary genre. I personal idea (IMHO): it was a presentation (13:22, exhortation) for the gathering of overseers/bishops (12:15) that later was distributed or sent to other regions (13:22 could be translated as “sent” not “written”).     

Date of writing: Nowhere else in the Bible we hear about the imprisonment of Timothy – it should happen after or during his deployment to Ephesus. On the other hand, it should be completed at least a couple of years before 70 AD, overwise the comparison with the sacrificial “current” system (9:25, notice the present tense) would not make any sense. Therefore, connecting the great anti-Roman revolt of 66-70 AD in Jerusalem with 12:4, the letter was written 67-68 AD.           

Structure: adapted (and improved) from TLSB, p. 2104:

A. 1:1-3a, Intro: Christ is the true and final revelation

  B. 1:3b – 10:18, Superiority of Jesus

a. 1:3b – 2:18, superiority over angels

b. 3:1 – 4:13, superiority over Moses

c. 4:14 – 7:28, superiority over priesthood, Jesus is new Melchizedek.

d. 8:1 – 10:18, superiority of His sacrifice

  B’. 10:19 – 13:19, Exhortation to Faithfulness

a. 10:19-39, invitation to faithfulness

  b. 11, OT examples of faithfulness

    c. 12:1-13, Jesus the faithful

  b’. 12:14 – 13:29, warning based on OT examples of disobedience

a’. 13:1-19, final exhortation   

A. 13:20-21, Final blessings

    C. 13:22-25, “Epistle” greeting attachment

Main themes: As one can see from the structure, there are two MAIN themes: superiority of Jesus and, based on the confidence of access to the holy place because of Him, exhortation to faithfulness.

Main Characters:

As presenters:	As characters:
author/presenter (I believe – St. Paul) Timothy, leaders, all the saints, Italians	Angels, Moses, Melchizedek, Aaron, priests, list of the OT saints (both man and women).

Reflection in other parts of the Bible: to understand and fully appreciate the Letter to Hebrews one needs to know:

Story of Creation (Gen. 1:1 – 2:3)

Angelic role in the world (Gen. 3:22-24; Ps. 8, 91; Job 1-2; Is. 6:1-6; Lk. 1:19, 2:13-15; 1 Cor. 6:3 etc.)

The story of Moses (Exodus, Numbers, Deuteronomy)

Structure of the OT liturgical system: priests, sacrifices, calendar etc.

Story of the Patriarchs (Gen. 11 – 50) 

There are many things that are good to know, but it’s too long of a list for us.

Lutheran teaching: It is a well-known fact that Luther had “suspicions” on place of the Epistle in the Canon of Scripture. Yet, holding his reservations to himself, Luther wrote on the author and the content of the Letter, “we should be satisfied with the doctrine that he [author] bases so constantly on Scripture. For discloses a firm grasp of the reading of the Scriptures and of the proper way of dealing with them” (LW 35:395).   

OT sacrificial system was transformed through the sacrifice of Christ. Pastors are not the mediators but the ministers of grace (AC XXIV:36).    

Lutheran hymnody:

LSB 834 – O God, O Lord of Heaven and Earth

LSB 520 – Stars of the Morning, So Gloriously Bright

Relevancy of the Book: The author shows with depth the superiority of Jesus as the Messiah over any created element of the world, be it angels, humans, rituals, or sacred space. He Himself created the world and paid the price to redeem the brokenness of the world. Now we are invited to enjoy the benefits of this redemption and follow His footsteps as the agents of the world’s transformation.       

Memory verses: 9:27 “As it is appointed for man to die once, and after that judgement comes”.   

Overview of the Bible: Deuteronomy

 Book of Deuteronomy

Title: Deuteronomy, from Greek Deuteros – “second” and Nomos – “Law”, second time when the Law is given.

Hebrew: D’varim – Words, cp. Ex. 4:10 (lit. I am not the man of words)      

Date of writing: 1446 – 1405 BC

Date of Narrative: 1406 – 1405 BC

Structure:

A. 1:1-4, Moses speaks on the plane of Moab

  B. 1:5-4:43, Historical Overview of the Journey

    C. 4:44 – 5:33, Introduction into the Teaching

      D. 6 – 27, Sermon on 10 Commandments

    C’. 28 – 30, Sanctions on keeping or breaking the Teaching

  B’. 31 – 33, Historical succession: person and song

A’. 34, Moses dies on the Mountain Nebo      

Main themes:

Seriousness of sin – Ch. 4:1-6, Ch. 27:9-26

Godly leaders – ch. 17 – 18

Succession of power – ch. 31 – 33

Israel as a beloved nation – 4:7-8; Ch. 7

Relationship with the neighboring nations – 16:9-12  

Main Characters: Moses, Joshua, 12 tribes of Israel, King Sihon of Heshbon, King Og of Bashan. 

Reflection in other parts of the Bible:

Blessing of 12 tribes (33) – Genesis 49, Rev. 7

The reason for Moses’s death (1:37; 3:26; 4:21-22) – Numbers 13-14, 20

Rules for a king (17:14-17) – 1 Kings 10:14 – 11:8

New prophet like Moses (18:15-22) – Structure of the Gospel of Matthew

Lutheran teaching:

Teaching of the people of God and – particularly – young generation the articles of faith is based on Deut. 6:7 (SC, Pref:6-7; LC, I:61, III:79).

The Ten Commandments (both Ex. 20 and Deut. 5) – SC, I and LC, I

The doctrine of the Third use of the Law is drown from the Book and supported by Deut. 12 (FC, SD, VI:20).   

Lutheran hymnody:     

LSB 581 – These are the Holy Ten Commandments

LSB 814 – O Bless the Lord, My soul (stanza 6)

Relevancy of the Book:

Reading the Book of Deuteronomy, we see the rules and regulations that people of Israel should follow upon their entrance into the Land. Many places in the New Testament show that in Christ we reached the Promised Land. Therefore, many of these rules and regulations, commandments and testaments can/should be a helpful guiding line for the life of a Christian.

Notice also that Jesus, being in the wilderness (Lk. 4:1-13), uses the words of Deuteronomy only: Deut. 8:3; Deut. 6:13, 16. Jesus shows us an example how to engage properly into a spiritual warfare – using the Word of God that teaches us the great doctrines of God’s love.         

Memory verses:

6:4-9 Hear, O Israel: the LORD our God, the LORD is one. You shall love the LORD your God with all your heart and with all your soul and with all your might. And these words that I command you today shall be on your heart. You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise. You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. You shall write them on the doorposts of your house on your gates.