Study Focus: Gen. 9:8–17; Exod. 20:8; Deut. 4:9, 23, 32–39; Deut. 6:7; Deut. 8:7–18; Deut. 32:7; Eph. 2:8–13.
Part I: Overview
There is a plaque that bears a quotation by philosopher George Santayana at the entrance to Auschwitz that challenges to remembrance all those who enter this site: “The one who does not remember history is bound to live through it again.” Following the lesson on repentance naturally comes a lesson on remembrance. To remember, just as to repent, you will need to turn to the past and bring the past to the present. It is therefore crucial that we understand why it is important to remember, what to remember, and how to remember in order to ensure a true repentance.
Lesson Themes:
This lesson will expose us to a number of themes that will help us deepen our understanding of this notion:
• Remember the Creation. Not much of what we believe really makes sense apart from remembering our origins.
• Remember the Flood. Even amid catastrophe, God remembers His people.
• Remember the Exodus. Remembering past events of salvation (what God did for His people) supports and strengthens faith in God, who will save again.
• Remember that you once were Gentiles. How important it is never to forget what God has done for us.
Part II: Commentary
The book of Deuteronomy, with its 19 occurrences of the verb zakar, “remember,” is, more than any other book of the Bible, a text about remembering. As such, Deuteronomy testifies to a rich spectrum in the use of the verb “remember,” with all its various applications and provides a theological teaching that is based on the events of the past experiences of the Israelites. The verb “remember” most often has God as its subject, and concerns, in most cases, His people; God remembers the covenant, His relationship with His people. The verb “remember” also appears with “Israel” as its subject, and the object of remembrance is God, His actions, and His covenant. Generally, it is the event of the Exodus that retains the attention (Deut. 5:15; Deut. 15:15; Deut. 16:3, 12; Deut. 24:18, 22). But occasionally, Moses refers to the years of wandering in the wilderness as a time of testing (Deut. 8:2) or as a lesson about God’s wrath to discipline Israel. The idea is that all these past events serve as formative material to shape the faith of Israel. Beyond the book of Deuteronomy, the verb “remember” is an important biblical motif. During this week’s lesson, we will meditate on this motif in regard to four key events in the Bible: (1) Creation from nothing, (2) the deliverance from the Flood, (3) the Exodus of Israel from Egypt and from its own stubbornness, and (4) the conversion of the Gentiles from paganism. All these events have something in common; they all signify God’s act of salvation from darkness to light, from death to life, from wickedness to righteousness.
Remember the Creation (Exod. 20:8).
The verb “remember” is used in the fourth commandment to remind us of the first event of human history, the Creation by God of the heavens and earth, and the seventh day of Creation, the Sabbath, which also was the first day of human history. The verb “remember” is not only an evocation of the most ancient event of human history—but also, and more important, an appeal to remember our roots, where we came from; it contains the lesson that “it is He who has made us, and not we ourselves” (Ps. 100:3, NKJV). The verb “remember” refers, in fact, to the Creator, our Maker, without whom we would not be here. Creation is the first event to be remembered because it is the event that reports our roots. Significantly, the fourth commandment, which enjoins us to remember, parallels the fifth commandment (Exod. 20:12), which enjoins us to honor our parents. This parallel is not only visible in the structure of the Decalogue; it also appears in the grammatical structure of the verbs. Both verbs “remember” and “honor” are used in the positive imperative. All the other commandments are written in the negative form. Remember that the Sabbath, or where we come from, is related to remembering our parents, who are our roots. If we fail to remember our past, our roots, we will fail to blossom spiritually. Both commandments, the fourth and fifth, contain the promise of the future. Just as the Sabbath promises the future day of rest for humankind (Ps. 95:11; compare Heb. 3:11; Heb. 4:3–7), the commandment to honor our parents promises a long life (compare Eph. 6:2).
Remember the Flood (Gen. 8:1).
This passage contains the first occurrence of the verb zakar, “remember.” God is the subject of the verb, telling us that God has saved humankind. The use of the verb zakar, “remember,” does not mean some kind of memory deficiency on the part of God. The verb “remember” means that God has saved humankind from the depths of forgetfulness. Humans have now survived the waters of the Flood and will thus be remembered. When the biblical text speaks about God remembering His creatures, it is to refer to God’s act of salvation as He fulfills His promise at the appointed time (Gen. 19:29). The verb zakar, “remember,” means, in this instance, the end of the Flood that is precisely marked in time (Gen. 8:3–6), just as the Sabbath marks an appointed time at the end of the work of Creation. It is noteworthy that the Sabbath day also plays a role in the Flood’s calendar. Note that these seven-day periods contribute to the following chiastic structure of the narrative whose center is the fact that “God remembered” (table after Jacques B. Doukhan, Genesis, SDA International Bible Commentary, p. 151).
7 days of God’s waiting (Gen. 7:4)
7 days of God’s waiting (Gen. 7:10)
40 days of waters increasing (Gen. 7:17)
150 days of waters prevailing (Gen. 7:24)
God remembered (Gen. 8:1)
150 days of waters decreasing (Gen. 8:3)
40 days of waters decreasing (Gen. 8:6)
7 days of Noah’s waiting (Gen. 8:10)
7 days of Noah’s waiting (Gen. 8:12).
Remember the Exodus (Deut. 9:7).
The remembering of the Exodus is certainly the most prevailing call to remember in the Bible. In this instance, the verb “remember” has Israel as its subject. Israel remembers not only God’s act of salvation, which took Israel out of her condition of slavery in Egypt, but also Israel’s unworthiness. In this particular verse (Deut. 9:7), the Israelites should remember how stubborn they were toward God, resisting His effort to save them. The double imperative, one stated positively, “Remember!” followed by the other one stated negatively, “ ‘Do not forget!’ ” (NKJV), is emphatic, strongly reminding the people of their absurd stubbornness. If they were foolish enough to have forgotten that God had saved them from Egypt as brute slaves, and foolish enough to think that God had given them the Promised Land because of their merits and their righteousness, they would therefore suffer from a severe case of amnesia. They are, therefore, called twice to remember, first positively and second negatively, to make sure that they will remember. This insistence adds weight to the following wrath and judgment of God from the day Israel came out of Egypt. The main example that is taken to illustrate the dramatic case of Israel is the nation’s rebellion, which took place at Horeb and precipitated the production of new tables. This duty to remember the Exodus will, from then on, be the case par excellence that the Israelites will have to remember and teach to their children from generation to generation (Deut. 6:7; Deut. 32:7). Still, the Jews of today “remember” the story of the Exodus in their yearly Passover reading of the hagadah. In the same manner, Christians across the spectrum remember the Lord’s Supper, which itself is the Passover remembrance of the Exodus.
Remember That You Once Were Gentiles (Eph. 2:8–13)
Just as Moses did with ancient Israel, Paul will do with the Gentiles who are converted to the new covenant: “Do not boast against the branches. But if you do boast, remember that you do not support the root, but the root supports you” (Rom. 11:18, NKJV). These newly converted ones behaved the same way as Israel of old. Both boasted and were arrogant, thinking in their foolishness that they were worthy of God’s grace. Both had “forgotten.” Just as the Israelites had forgotten how unworthy they were, so the Gentiles forgot the darkness and the iniquity of their previous background. Moreover, they forgot that they were only grafted into the original branches—and that they should, therefore, learn to be humble.
Discussion and Thought Questions: How do you “remember” Creation and the first “Sabbath” when you observe the Sabbath? How do you remember the Exodus when you celebrate the Lord’s Supper? What are the historical consequences of the church’s obliviousness to its Jewish roots?
Part III: Life Application
Learn to Remember: We used to learn by heart entire passages of the Bible. Meditate on and discuss the value of learning Bible verses by heart. Keeping in mind the literary fact that most of the Bible was written to be learned by heart, challenge yourself to learn by heart the Creation story, a text that has been uniquely constructed, with its parallels and repetitions, to be committed to memory. Find lines and words in the Creation story that are repeated; reflect on the reasons that could justify these repetitions.
Illustration: Take a fresh flower and an artificial flower and present them both to the class. What is the superiority of the fresh flower over the artificial flower, and why? What is the superiority of the artificial flower over the fresh flower, and why? Discuss the importance of the flower’s root, and the importance of the flower itself.
Self-Criticism: Remember the values that were emphasized in the past by the pioneers of our church and have been forgotten today. What should you do to refresh your memory? Someone said that we are dwarfs sitting on the shoulders of giants. Discuss this self-critique.
Life in the Church: Your community is made of old people who remember the solidity of the roots, and young people who like the life and beauty of the new flower. Apply your reflection to the worship services, music, and the sermons of your divine service hour. Propose concrete solutions that will be accepted and enjoyed by both camps.
Notes
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Key Text: Deuteronomy 9:7
Study Focus: Gen. 9:8–17; Exod. 20:8; Deut. 4:9, 23, 32–39; Deut. 6:7; Deut. 8:7–18; Deut. 32:7; Eph. 2:8–13.
Part I: Overview
There is a plaque that bears a quotation by philosopher George Santayana at the entrance to Auschwitz that challenges to remembrance all those who enter this site: “The one who does not remember history is bound to live through it again.” Following the lesson on repentance naturally comes a lesson on remembrance. To remember, just as to repent, you will need to turn to the past and bring the past to the present. It is therefore crucial that we understand why it is important to remember, what to remember, and how to remember in order to ensure a true repentance.
Lesson Themes:
This lesson will expose us to a number of themes that will help us deepen our understanding of this notion:
• Remember the Creation. Not much of what we believe really makes sense apart from remembering our origins.
• Remember the Flood. Even amid catastrophe, God remembers His people.
• Remember the Exodus. Remembering past events of salvation (what God did for His people) supports and strengthens faith in God, who will save again.
• Remember that you once were Gentiles. How important it is never to forget what God has done for us.
Part II: Commentary
The book of Deuteronomy, with its 19 occurrences of the verb zakar, “remember,” is, more than any other book of the Bible, a text about remembering. As such, Deuteronomy testifies to a rich spectrum in the use of the verb “remember,” with all its various applications and provides a theological teaching that is based on the events of the past experiences of the Israelites. The verb “remember” most often has God as its subject, and concerns, in most cases, His people; God remembers the covenant, His relationship with His people. The verb “remember” also appears with “Israel” as its subject, and the object of remembrance is God, His actions, and His covenant. Generally, it is the event of the Exodus that retains the attention (Deut. 5:15; Deut. 15:15; Deut. 16:3, 12; Deut. 24:18, 22). But occasionally, Moses refers to the years of wandering in the wilderness as a time of testing (Deut. 8:2) or as a lesson about God’s wrath to discipline Israel. The idea is that all these past events serve as formative material to shape the faith of Israel. Beyond the book of Deuteronomy, the verb “remember” is an important biblical motif. During this week’s lesson, we will meditate on this motif in regard to four key events in the Bible: (1) Creation from nothing, (2) the deliverance from the Flood, (3) the Exodus of Israel from Egypt and from its own stubbornness, and (4) the conversion of the Gentiles from paganism. All these events have something in common; they all signify God’s act of salvation from darkness to light, from death to life, from wickedness to righteousness.
Remember the Creation (Exod. 20:8).
The verb “remember” is used in the fourth commandment to remind us of the first event of human history, the Creation by God of the heavens and earth, and the seventh day of Creation, the Sabbath, which also was the first day of human history. The verb “remember” is not only an evocation of the most ancient event of human history—but also, and more important, an appeal to remember our roots, where we came from; it contains the lesson that “it is He who has made us, and not we ourselves” (Ps. 100:3, NKJV). The verb “remember” refers, in fact, to the Creator, our Maker, without whom we would not be here. Creation is the first event to be remembered because it is the event that reports our roots. Significantly, the fourth commandment, which enjoins us to remember, parallels the fifth commandment (Exod. 20:12), which enjoins us to honor our parents. This parallel is not only visible in the structure of the Decalogue; it also appears in the grammatical structure of the verbs. Both verbs “remember” and “honor” are used in the positive imperative. All the other commandments are written in the negative form. Remember that the Sabbath, or where we come from, is related to remembering our parents, who are our roots. If we fail to remember our past, our roots, we will fail to blossom spiritually. Both commandments, the fourth and fifth, contain the promise of the future. Just as the Sabbath promises the future day of rest for humankind (Ps. 95:11; compare Heb. 3:11; Heb. 4:3–7), the commandment to honor our parents promises a long life (compare Eph. 6:2).
Remember the Flood (Gen. 8:1).
This passage contains the first occurrence of the verb zakar, “remember.” God is the subject of the verb, telling us that God has saved humankind. The use of the verb zakar, “remember,” does not mean some kind of memory deficiency on the part of God. The verb “remember” means that God has saved humankind from the depths of forgetfulness. Humans have now survived the waters of the Flood and will thus be remembered. When the biblical text speaks about God remembering His creatures, it is to refer to God’s act of salvation as He fulfills His promise at the appointed time (Gen. 19:29). The verb zakar, “remember,” means, in this instance, the end of the Flood that is precisely marked in time (Gen. 8:3–6), just as the Sabbath marks an appointed time at the end of the work of Creation. It is noteworthy that the Sabbath day also plays a role in the Flood’s calendar. Note that these seven-day periods contribute to the following chiastic structure of the narrative whose center is the fact that “God remembered” (table after Jacques B. Doukhan, Genesis, SDA International Bible Commentary, p. 151).
7 days of God’s waiting (Gen. 7:4)
7 days of God’s waiting (Gen. 7:10)
40 days of waters increasing (Gen. 7:17)
150 days of waters prevailing (Gen. 7:24)
God remembered (Gen. 8:1)
150 days of waters decreasing (Gen. 8:3)
40 days of waters decreasing (Gen. 8:6)
7 days of Noah’s waiting (Gen. 8:10)
7 days of Noah’s waiting (Gen. 8:12).
Remember the Exodus (Deut. 9:7).
The remembering of the Exodus is certainly the most prevailing call to remember in the Bible. In this instance, the verb “remember” has Israel as its subject. Israel remembers not only God’s act of salvation, which took Israel out of her condition of slavery in Egypt, but also Israel’s unworthiness. In this particular verse (Deut. 9:7), the Israelites should remember how stubborn they were toward God, resisting His effort to save them. The double imperative, one stated positively, “Remember!” followed by the other one stated negatively, “ ‘Do not forget!’ ” (NKJV), is emphatic, strongly reminding the people of their absurd stubbornness. If they were foolish enough to have forgotten that God had saved them from Egypt as brute slaves, and foolish enough to think that God had given them the Promised Land because of their merits and their righteousness, they would therefore suffer from a severe case of amnesia. They are, therefore, called twice to remember, first positively and second negatively, to make sure that they will remember. This insistence adds weight to the following wrath and judgment of God from the day Israel came out of Egypt. The main example that is taken to illustrate the dramatic case of Israel is the nation’s rebellion, which took place at Horeb and precipitated the production of new tables. This duty to remember the Exodus will, from then on, be the case par excellence that the Israelites will have to remember and teach to their children from generation to generation (Deut. 6:7; Deut. 32:7). Still, the Jews of today “remember” the story of the Exodus in their yearly Passover reading of the hagadah. In the same manner, Christians across the spectrum remember the Lord’s Supper, which itself is the Passover remembrance of the Exodus.
Remember That You Once Were Gentiles (Eph. 2:8–13)
Just as Moses did with ancient Israel, Paul will do with the Gentiles who are converted to the new covenant: “Do not boast against the branches. But if you do boast, remember that you do not support the root, but the root supports you” (Rom. 11:18, NKJV). These newly converted ones behaved the same way as Israel of old. Both boasted and were arrogant, thinking in their foolishness that they were worthy of God’s grace. Both had “forgotten.” Just as the Israelites had forgotten how unworthy they were, so the Gentiles forgot the darkness and the iniquity of their previous background. Moreover, they forgot that they were only grafted into the original branches—and that they should, therefore, learn to be humble.
Discussion and Thought Questions: How do you “remember” Creation and the first “Sabbath” when you observe the Sabbath? How do you remember the Exodus when you celebrate the Lord’s Supper? What are the historical consequences of the church’s obliviousness to its Jewish roots?
Part III: Life Application
Learn to Remember: We used to learn by heart entire passages of the Bible. Meditate on and discuss the value of learning Bible verses by heart. Keeping in mind the literary fact that most of the Bible was written to be learned by heart, challenge yourself to learn by heart the Creation story, a text that has been uniquely constructed, with its parallels and repetitions, to be committed to memory. Find lines and words in the Creation story that are repeated; reflect on the reasons that could justify these repetitions.
Illustration: Take a fresh flower and an artificial flower and present them both to the class. What is the superiority of the fresh flower over the artificial flower, and why? What is the superiority of the artificial flower over the fresh flower, and why? Discuss the importance of the flower’s root, and the importance of the flower itself.
Self-Criticism: Remember the values that were emphasized in the past by the pioneers of our church and have been forgotten today. What should you do to refresh your memory? Someone said that we are dwarfs sitting on the shoulders of giants. Discuss this self-critique.
Life in the Church: Your community is made of old people who remember the solidity of the roots, and young people who like the life and beauty of the new flower. Apply your reflection to the worship services, music, and the sermons of your divine service hour. Propose concrete solutions that will be accepted and enjoyed by both camps.
Notes