“From the first to the last chapter of Ezekiel one supreme thought runs throughout, that of the sovereignty and glory of the Lord God. He is sovereign in Israel and in the affairs of the nations of the world, though the loud and boisterous claims of men seem to have drowned out this truth. In His sovereign will God has purposed that we should glorify Him in life and witness to the ends of the earth.”
—Charles Lee Feinberg
Thanks largely to the famous spirituals “Ezekiel Saw the Wheel” and “Dry Bones,” Ezekiel is known as a biblical character by millions of people. Unfortunately, the level of Bible knowledge of his difficult book often doesn’t go too much deeper. Certainly Ezekiel is not the first book Christians should read right after conversion, although at least some literary persons have become captivated by the Bible through this prophet’s remarkable style.
The unusual thing about Ezekiel (unlike Jeremiah, and to a lesser extent Isaiah and most of the Minor Prophets) is his emphasis, not on judgment, but on comforting God’s people. From the Chebar Canal, which may have been a kind of ancient concentration camp near Babylon, Ezekiel wrote his prophecies to encourage the Jewish exiles.
MacDonald, W., & Farstad, A. (1997, c1995). Believer's Bible Commentary : Old and New Testaments (Eze 2:8). Nashville: Thomas Nelson
The book has always been named for its author, Ezekiel (1:3; 24:24), who is nowhere else mentioned in Scripture. His name means “strengthened by God,” which, indeed, he was for the prophetic ministry to which God called him (3:8, 9). Ezekiel uses visions, prophecies, parables, signs, and symbols to proclaim and dramatize the message of God to His exiled people.
MacArthur, J. (2006). The MacArthur study Bible : New American Standard Bible. Nashville: Thomas Nelson Publishers
In 609 B.C. the Babylonians crushed combined Assyrian and Egyptian forces at Carchemish, on the Euphrates River. Unchallenged, Babylonian armies under Nebuchadnezzar then swept southward, invading Syria-Palestine in 605 B.C. Nebuchadnezzar made Judah a vassal state, and took a number of young nobles to Babylon, including the future prophet, Daniel. Later, when Jehoiakim of Judah rebelled, Nebuchadnezzar returned with another army. He sacked Jerusalem early in 597 B.C. and took Jehoiachin, the 18-year-old successor of Jehoiakim, to Babylon. Nebuchadnezzar made Jehoichin’s uncle Zedekiah Judah’s ruler, and at that time deported a larger group of Judah’s upper and middle class to Babylon. This group, which included a young priest named Ezekiel, was settled in the region of Tel Aviv, along a wide canal linking two branches of the Euphrates known as the “Kebar River.” The settlers were treated as colonists rather than slaves, and enjoyed many privileges. But, encouraged by false prophets in Judah, they looked for the early downfall of Nebuchadnezzar and a quick return to their homeland. Back in Judah, Jeremiah continued to shout his strident warnings to submit to Babylon. And then, among the captives, a new prophetic voice joined in. In June/July of 593 B.C., Ezekiel was called by God and delivered his first message to the captives. Between 593 B.C. and the final destruction of Jerusalem in 586 B.C., Ezekiel uttered a number of carefully dated prophetic messages predicting the judgment of Judah. After the fall of that city the prophet fell silent for a dozen years, and then resumed his ministry with a new and different message. God intended to restore Judah, and Ezekiel spoke glowingly of the glories of a future messianic kingdom.
Ezekiel remains one of the most fascinating of prophetic books, in part because of the varied means used to communicate its message. Visions, symbols, allegories, and parables all are found in the prophet’s vital ministry. Ezekiel casts himself as a watchman, responsible to warn his community of impending doom. His book reminds Christians that we too are watchmen, called to urge others to turn to the Lord while there is still time.
THE BIBLE READER’S COMPANION By LAWRENCE O. RICHARDS, VICTOR BOOKS
The message of the book is well organized and proceeds logically. The first section of the book begins with the reality of God's presence in the midst of days of turmoil in 1:1-3:27 by addressing the theological question, where is God in the midst of life's storms? Second, Ezekiel addressed the reality of judgment both for Israel and for the nations in 4:1-32:32. Third, Ezekiel revealed the reality of restoration and final defeat of Israel's enemies in 33:1-39:29. Fourth, the prophet's final message turned to the redemption and restoration that await all of God's people in 40:1-48:35.
—Apologetics Study Bible, The
Friday, September 3, 2010
LAMENTATIONS
It is a mute reminder that sin, in spite of all its allurement and excitement, carries with it heavy weights of sorrow, grief, misery, barrenness, and pain. It is the other side of the ‘eat, drink and be merry’ coin.”
—Charles R. Swindoll
MacDonald, W., & Farstad, A. (1997, c1995). Believer's Bible Commentary : Old and New Testaments (La 2:1). Nashville: Thomas Nelson.
This little book is called “Lamentations” in the Greek, Latin, and English versions. The Jews refer to it by the first Hebrew word of chapters 1, 2, and 4, which is translated “How” or “Alas.” The book consists of five separate poems united by the common theme of Jerusalem’s destruction by Nebuchadnezzar in 586 B.C. and by the unique acrostic structure of the first four chapters.
Probably to facilitate memorization, the lines of the poems are in Hebrew alphabetical order, one verse beginning with each letter, except in chapter 3 where each letter is assigned three verses in a row starting with the same letter. Chapter 5 has the same number of verses as the Hebrew alphabet (twenty-two) but is not in acrostic form.
In spite of the difficulty of writing in such a rigid framework, the book succeeds in passionately expressing patriotic and heartfelt sorrow.
MacDonald, W., & Farstad, A. (1997, c1995). Believer's Bible Commentary : Old and New Testaments (La 2:1). Nashville: Thomas Nelson.
The place of the book of Lamentations in the Bible has never been in dispute. The Talmud (an ancient commentary on the Old Testament), the Septuagint (the early Greek translation of the Old Testament), the writings of the first-century Jewish historian Josephus, and the Latin Vulgate (an early translation of the Bible from Greek into Latin), all recognize Lamentations as part of the canon. Lamentations is found in the Writings section of the Jewish Scriptures, as part of the Megilloth—the five books of Ruth, Song of Songs, Ecclesiastes, Lamentations, and Esther, which are read during certain Jewish festivals. Lamentations is read during the ninth of Ab, a fast that commemorates the destruction of the first and second temples. — Apologetics Study Bible, The
—Charles R. Swindoll
MacDonald, W., & Farstad, A. (1997, c1995). Believer's Bible Commentary : Old and New Testaments (La 2:1). Nashville: Thomas Nelson.
This little book is called “Lamentations” in the Greek, Latin, and English versions. The Jews refer to it by the first Hebrew word of chapters 1, 2, and 4, which is translated “How” or “Alas.” The book consists of five separate poems united by the common theme of Jerusalem’s destruction by Nebuchadnezzar in 586 B.C. and by the unique acrostic structure of the first four chapters.
Probably to facilitate memorization, the lines of the poems are in Hebrew alphabetical order, one verse beginning with each letter, except in chapter 3 where each letter is assigned three verses in a row starting with the same letter. Chapter 5 has the same number of verses as the Hebrew alphabet (twenty-two) but is not in acrostic form.
In spite of the difficulty of writing in such a rigid framework, the book succeeds in passionately expressing patriotic and heartfelt sorrow.
MacDonald, W., & Farstad, A. (1997, c1995). Believer's Bible Commentary : Old and New Testaments (La 2:1). Nashville: Thomas Nelson.
The place of the book of Lamentations in the Bible has never been in dispute. The Talmud (an ancient commentary on the Old Testament), the Septuagint (the early Greek translation of the Old Testament), the writings of the first-century Jewish historian Josephus, and the Latin Vulgate (an early translation of the Bible from Greek into Latin), all recognize Lamentations as part of the canon. Lamentations is found in the Writings section of the Jewish Scriptures, as part of the Megilloth—the five books of Ruth, Song of Songs, Ecclesiastes, Lamentations, and Esther, which are read during certain Jewish festivals. Lamentations is read during the ninth of Ab, a fast that commemorates the destruction of the first and second temples. — Apologetics Study Bible, The
Friday, August 27, 2010
JEREMIAH
Let the words of my mouth and the meditation of my heart
be acceptable in your sight,
O LORD, my rock and my redeemer.
--The Holy Bible, English Standard Version Copyright © 2001 by Crossway Bibles, a division of Good News Publishers. All rights reserved
“Most impressive of all ... is the way in which Jesus Christ was associated in the popular mind with Jeremiah. When on one occasion Christ took a sampling of public opinion from His disciples (Matt. 16:13f.), some reports identified Him with the outstanding prophetic figure of the seventh century B.C. It is hardly surprising that some mistook the Man of sorrows for the prophet of the broken heart, for Jeremiah and Christ both lamented and wept over their contemporaries (cf. 9:1 and Luke 19:41).”
—R. K. Harrison
Jeremiah is best known as “the weeping prophet.” This is the key to his writings, for if we remember this and the reason for his weeping, we shall be able to understand his message.
This prophet is unique in that he reveals his heart and personality more than any other OT prophet. 1 By nature he was sensitive and retiring, yet he was divinely called to severely denounce the apostasy of his day. International tension between Babylon, Egypt, and Assyria for world supremacy, severe spiritual decline in Israel after Judah’s last revival under Josiah, as well as people who had been raised on God’s Word and true religion turning to pagan cults, all remind us of Western Christendom today.
-MacDonald, William ; Farstad, Arthur: Believer's Bible Commentary : Old and New Testaments. Nashville : Thomas Nelson, 1997, c1995, S. Je 1:1
Dr, J. Vernon McGee in his introduction to Jeremiah indicates: Jeremiah, the prophet of the broken heart, is the writer of this book. It is one of the most remarkable books in the Bible. Every book in the Bible is remarkable, but this book is remarkable in a very unusual way. Most of the prophets hide themselves and maintain a character of anonymity. They do not project themselves on the pages of their prophecy. But Jeremiah is a prophet whose prophecy is largely autobiographical.
McGee, J. Vernon: Thru the Bible Commentary: The Prophets (Jeremiah/Lamentations). electronic ed. Nashville : Thomas Nelson, 1991 (Thru the Bible Commentary 24),
be acceptable in your sight,
O LORD, my rock and my redeemer.
--The Holy Bible, English Standard Version Copyright © 2001 by Crossway Bibles, a division of Good News Publishers. All rights reserved
JEREMIAH
“Most impressive of all ... is the way in which Jesus Christ was associated in the popular mind with Jeremiah. When on one occasion Christ took a sampling of public opinion from His disciples (Matt. 16:13f.), some reports identified Him with the outstanding prophetic figure of the seventh century B.C. It is hardly surprising that some mistook the Man of sorrows for the prophet of the broken heart, for Jeremiah and Christ both lamented and wept over their contemporaries (cf. 9:1 and Luke 19:41).”
—R. K. Harrison
Jeremiah is best known as “the weeping prophet.” This is the key to his writings, for if we remember this and the reason for his weeping, we shall be able to understand his message.
This prophet is unique in that he reveals his heart and personality more than any other OT prophet. 1 By nature he was sensitive and retiring, yet he was divinely called to severely denounce the apostasy of his day. International tension between Babylon, Egypt, and Assyria for world supremacy, severe spiritual decline in Israel after Judah’s last revival under Josiah, as well as people who had been raised on God’s Word and true religion turning to pagan cults, all remind us of Western Christendom today.
-MacDonald, William ; Farstad, Arthur: Believer's Bible Commentary : Old and New Testaments. Nashville : Thomas Nelson, 1997, c1995, S. Je 1:1
Dr, J. Vernon McGee in his introduction to Jeremiah indicates: Jeremiah, the prophet of the broken heart, is the writer of this book. It is one of the most remarkable books in the Bible. Every book in the Bible is remarkable, but this book is remarkable in a very unusual way. Most of the prophets hide themselves and maintain a character of anonymity. They do not project themselves on the pages of their prophecy. But Jeremiah is a prophet whose prophecy is largely autobiographical.
McGee, J. Vernon: Thru the Bible Commentary: The Prophets (Jeremiah/Lamentations). electronic ed. Nashville : Thomas Nelson, 1991 (Thru the Bible Commentary 24),
ISAIAH
“Isaiah ... is the greatest of the Hebrew prophets and orators. For splendor of diction, brilliance of imagery, versatility and beauty of style, he is unequalled. Correctly he has been called the ‘Prince of Old Testament Prophets.’“
—Merrill F. Unger
MacDonald, William ; Farstad, Arthur: Believer's Bible Commentary : Old and New Testaments. Nashville : Thomas Nelson, 1997, c1995, S. Is 1:1
In The Disciple’s Study Bible we are told:
The Book of Isaiah presents an exciting challenge to the reader both by its size and its content. The book’s riches open only to those diligent and persistent. Little is known of the origin of the book. The content falls easily into two distinct divisions: 1-39 historically set in the eighth century B.C., and 40-66 historically set in the sixth century B.C.. Such a striking and unusual phenomenon within one book has caused serious students of the Bible to reach differing conclusions as to exactly what happened. Did God reveal to Isaiah truth for his own day (eighth century) and truth relevant two hundred years in the future (sixth century)? Were there perhaps two prophets involved in bringing this truth to us, Isaiah and a nameless one who lived and ministered two hundred years later? Each one who takes up the Book of Isaiah should remember: (1) that such a difference in time does exist between the two parts; (2) that scholars will forever be divided on how to explain this difference; and (3) that the question is not a question of what God could or could not do. Either position fits comfortably within the belief that God is all powerful. More important than the explanation accepted is the realization that these two parts of the book are not contradictory but complementary. Together they reveal the total message of the inspired book.
__Disciple’s Study Bible Copyright © 1988 Holman Bible Publishers, Nashville, TN. All rights reserved.
Dr. John MacArthur indicates:
The book derives its title from the author, whose name means “The LORD is salvation,” and is similar to the names Joshua, Elisha, and Jesus. Isaiah is quoted directly in the NT over sixty-five times, far more than any other OT prophet, and mentioned by name over twenty times.
Isaiah, the son of Amoz, ministered in and around Jerusalem as a prophet to Judah during the reigns of four kings of Judah: Uzziah (called “Azariah” in 2 Kin.), Jotham, Ahaz, and Hezekiah (1:1), from ca. 739–686 B.C. Isaiah evidently came from a family of some rank, because he had easy access to the king (7:3) and intimacy with a priest (8:2). He was married and had two sons who bore symbolic names: “Shear-jashub” (“a remnant shall return,” 7:3) and “Maher-shalal-hash-baz” (“hasting to the spoil, hurrying to the prey,” 8:3). When called by God to prophesy, in the year of King Uzziah’s death (ca. 739 B.C.), he responded with a cheerful readiness, though he knew from the beginning that his ministry would be one of fruitless warning and exhortation (6:9–13). Having been reared in Jerusalem, he was an appropriate choice as a political and religious counselor to the nation.
Isaiah was a contemporary of Hosea and Micah. His writing style has no rival in its versatility of expression, brilliance of imagery, and richness of vocabulary. The early church father Jerome likened him to Demosthenes, the legendary Greek orator. His writing features a range of 2,186 different words, compared to 1,535 in Ezekiel, 1,653 in Jeremiah, and 2,170 in the Psalms. Second Chronicles 32:32 records that he wrote a biography of King Hezekiah also. The prophet lived until at least 681 B.C. when he penned the account of Sennacherib’s death (cf. 37:38). Tradition has it that he met his death under King Manasseh (ca. 695–642 B.C.) by being cut in two with a wooden saw (cf. Heb. 11:37).
So now we undertake one of our most challenging and yet one of the most rewarding of our endeavors. “Who has given credence to what we have heard? And who has seen in it a revelation of Yahweh’s arm? 2 Like a sapling he grew up before him, like a root in arid ground. He had no form or charm to attract us, no beauty to win our hearts; 3 he was despised, the lowest of men, a man of sorrows, familiar with suffering, one from whom, as it were, we averted our gaze, despised, for whom we had no regard. 4 Yet ours were the sufferings he was bearing, ours the sorrows he was carrying, while we thought of him as someone being punished and struck with affliction by God; 5 whereas he was being wounded for our rebellions, crushed because of our guilt; the punishment reconciling us fell on him, and we have been healed by his bruises. 6 We had all gone astray like sheep, each taking his own way, and Yahweh brought the acts of rebellion of all of us to bear on him. 7 Ill-treated and afflicted, he never opened his mouth, like a lamb led to the slaughter-house, like a sheep dumb before its shearers he never opened his mouth. 8 Forcibly, after sentence, he was taken. Which of his contemporaries was concerned at his having been cut off from the land of the living, at his having been struck dead for his people’s rebellion? 9 He was given a grave with the wicked, and his tomb is with the rich, although he had done no violence, had spoken no deceit. 10 It was Yahweh’s good pleasure to crush him with pain; if he gives his life as a sin offering, he will see his offspring and prolong his life, and through him Yahweh’s good pleasure will be done. 11 After the ordeal he has endured, he will see the light and be content. By his knowledge, the upright one, my servant will justify many by taking their guilt on himself. 12 Hence I shall give him a portion with the many, and he will share the booty with the mighty, for having exposed himself to death and for being counted as one of the rebellious, whereas he was bearing the sin of many and interceding for the rebellious. “
The New Jerusalem Bible. New York : Doubleday, 1985, S. Ge 1:1-3
—Merrill F. Unger
MacDonald, William ; Farstad, Arthur: Believer's Bible Commentary : Old and New Testaments. Nashville : Thomas Nelson, 1997, c1995, S. Is 1:1
In The Disciple’s Study Bible we are told:
The Book of Isaiah presents an exciting challenge to the reader both by its size and its content. The book’s riches open only to those diligent and persistent. Little is known of the origin of the book. The content falls easily into two distinct divisions: 1-39 historically set in the eighth century B.C., and 40-66 historically set in the sixth century B.C.. Such a striking and unusual phenomenon within one book has caused serious students of the Bible to reach differing conclusions as to exactly what happened. Did God reveal to Isaiah truth for his own day (eighth century) and truth relevant two hundred years in the future (sixth century)? Were there perhaps two prophets involved in bringing this truth to us, Isaiah and a nameless one who lived and ministered two hundred years later? Each one who takes up the Book of Isaiah should remember: (1) that such a difference in time does exist between the two parts; (2) that scholars will forever be divided on how to explain this difference; and (3) that the question is not a question of what God could or could not do. Either position fits comfortably within the belief that God is all powerful. More important than the explanation accepted is the realization that these two parts of the book are not contradictory but complementary. Together they reveal the total message of the inspired book.
__Disciple’s Study Bible Copyright © 1988 Holman Bible Publishers, Nashville, TN. All rights reserved.
Dr. John MacArthur indicates:
The book derives its title from the author, whose name means “The LORD is salvation,” and is similar to the names Joshua, Elisha, and Jesus. Isaiah is quoted directly in the NT over sixty-five times, far more than any other OT prophet, and mentioned by name over twenty times.
Isaiah, the son of Amoz, ministered in and around Jerusalem as a prophet to Judah during the reigns of four kings of Judah: Uzziah (called “Azariah” in 2 Kin.), Jotham, Ahaz, and Hezekiah (1:1), from ca. 739–686 B.C. Isaiah evidently came from a family of some rank, because he had easy access to the king (7:3) and intimacy with a priest (8:2). He was married and had two sons who bore symbolic names: “Shear-jashub” (“a remnant shall return,” 7:3) and “Maher-shalal-hash-baz” (“hasting to the spoil, hurrying to the prey,” 8:3). When called by God to prophesy, in the year of King Uzziah’s death (ca. 739 B.C.), he responded with a cheerful readiness, though he knew from the beginning that his ministry would be one of fruitless warning and exhortation (6:9–13). Having been reared in Jerusalem, he was an appropriate choice as a political and religious counselor to the nation.
Isaiah was a contemporary of Hosea and Micah. His writing style has no rival in its versatility of expression, brilliance of imagery, and richness of vocabulary. The early church father Jerome likened him to Demosthenes, the legendary Greek orator. His writing features a range of 2,186 different words, compared to 1,535 in Ezekiel, 1,653 in Jeremiah, and 2,170 in the Psalms. Second Chronicles 32:32 records that he wrote a biography of King Hezekiah also. The prophet lived until at least 681 B.C. when he penned the account of Sennacherib’s death (cf. 37:38). Tradition has it that he met his death under King Manasseh (ca. 695–642 B.C.) by being cut in two with a wooden saw (cf. Heb. 11:37).
THE BOOK OF ISAIAH presents one of the most startling examples of messianic prophecy in the OT. With vivid imagery, Isaiah depicts the future Christ as the Suffering Servant, who was “led as a lamb to the slaughter” (53:7) and “shall justify many, for He shall bear their iniquities” (53:11).
MacArthur, John: The MacArthur Bible Handbook. Nashville, Tenn. : Thomas Nelson Publishers, 2003, S. 183So now we undertake one of our most challenging and yet one of the most rewarding of our endeavors. “Who has given credence to what we have heard? And who has seen in it a revelation of Yahweh’s arm? 2 Like a sapling he grew up before him, like a root in arid ground. He had no form or charm to attract us, no beauty to win our hearts; 3 he was despised, the lowest of men, a man of sorrows, familiar with suffering, one from whom, as it were, we averted our gaze, despised, for whom we had no regard. 4 Yet ours were the sufferings he was bearing, ours the sorrows he was carrying, while we thought of him as someone being punished and struck with affliction by God; 5 whereas he was being wounded for our rebellions, crushed because of our guilt; the punishment reconciling us fell on him, and we have been healed by his bruises. 6 We had all gone astray like sheep, each taking his own way, and Yahweh brought the acts of rebellion of all of us to bear on him. 7 Ill-treated and afflicted, he never opened his mouth, like a lamb led to the slaughter-house, like a sheep dumb before its shearers he never opened his mouth. 8 Forcibly, after sentence, he was taken. Which of his contemporaries was concerned at his having been cut off from the land of the living, at his having been struck dead for his people’s rebellion? 9 He was given a grave with the wicked, and his tomb is with the rich, although he had done no violence, had spoken no deceit. 10 It was Yahweh’s good pleasure to crush him with pain; if he gives his life as a sin offering, he will see his offspring and prolong his life, and through him Yahweh’s good pleasure will be done. 11 After the ordeal he has endured, he will see the light and be content. By his knowledge, the upright one, my servant will justify many by taking their guilt on himself. 12 Hence I shall give him a portion with the many, and he will share the booty with the mighty, for having exposed himself to death and for being counted as one of the rebellious, whereas he was bearing the sin of many and interceding for the rebellious. “
The New Jerusalem Bible. New York : Doubleday, 1985, S. Ge 1:1-3
SONG OF SOLOMON
“In the glorious temple of revelation, a place which the Lord our God has chosen to cause his name to dwell there, even in brighter glory than in the temple of the material world, does this book stand, like one of the apartments in the temple on Mount Zion, small indeed, but exquisitely finished, the walls and ceiling of something richer than cedar, richer than bright ivory overlaid with sapphires, and filled with specimens of truth brought down from heaven by the Holy Spirit, and here deposited for the comfort and delight of those who love the habitation of God’s house, and the place where his glory dwelleth.”
—George Burrowes
MacDonald, W., & Farstad, A. (1997, c1995). Believer's Bible Commentary : Old and New Testaments (So 1:2). Nashville: Thomas Nelson.
The Disciples Study Bible offers the following introduction:
Love—how does the believer express love to another human being? That is the issue in the Song of Songs.
The issue was real for God’s people when these love songs were written and sung for them. Relationships between the sexes were not simply a private matter for Israel. The worship services of their neighbors involved sexual relationships between the worshiper and a member of the staff of the high places where worship was held. We refer to such practices as cultic prostitution and the staff members of the high places as cultic prostitutes.
The Baal religion of Canaan taught that this use of sexual relationships in the worship of Baal guaranteed rain, good crops, and fertility for human parents. Those who refused to participate in such worship faced outrage from their neighbors when drought or plagues brought a poor crop year.
The Bible resolutely declares that all of life stands under God’s control. The one God who created everything rules over the agricultural and fertility realms just as He rules over the political and historical realms.
The Song of Songs declares the independence of God’s people from religion which imprisons love and sexual relationships within the realm of Baal worship or any other false ruler. The sexual acts of the Baal worship constitute neither a ritual of worship nor a sign of love. Instead, the Song of Songs gives new definition to love. Love and sexual union are a God-given privilege for a man and a woman to share. God’s people in the privacy of their existence together, not in the worship place, may participate properly and happily in this dimension of life.
Later traditions of Judaism and Christianity have used allegorical and typological methods of interpretation to extend the meaning of the Song of Songs to God’s love with His people and Christ’s love for the church.
Disciple’s Study Bible Copyright © 1988 Holman Bible Publishers, Nashville, TN. All rights reserved.
Although perhaps confused by this beautiful book let us prayerfully proceed and be blessed.
—George Burrowes
MacDonald, W., & Farstad, A. (1997, c1995). Believer's Bible Commentary : Old and New Testaments (So 1:2). Nashville: Thomas Nelson.
The Disciples Study Bible offers the following introduction:
Love—how does the believer express love to another human being? That is the issue in the Song of Songs.
The issue was real for God’s people when these love songs were written and sung for them. Relationships between the sexes were not simply a private matter for Israel. The worship services of their neighbors involved sexual relationships between the worshiper and a member of the staff of the high places where worship was held. We refer to such practices as cultic prostitution and the staff members of the high places as cultic prostitutes.
The Baal religion of Canaan taught that this use of sexual relationships in the worship of Baal guaranteed rain, good crops, and fertility for human parents. Those who refused to participate in such worship faced outrage from their neighbors when drought or plagues brought a poor crop year.
The Bible resolutely declares that all of life stands under God’s control. The one God who created everything rules over the agricultural and fertility realms just as He rules over the political and historical realms.
The Song of Songs declares the independence of God’s people from religion which imprisons love and sexual relationships within the realm of Baal worship or any other false ruler. The sexual acts of the Baal worship constitute neither a ritual of worship nor a sign of love. Instead, the Song of Songs gives new definition to love. Love and sexual union are a God-given privilege for a man and a woman to share. God’s people in the privacy of their existence together, not in the worship place, may participate properly and happily in this dimension of life.
Later traditions of Judaism and Christianity have used allegorical and typological methods of interpretation to extend the meaning of the Song of Songs to God’s love with His people and Christ’s love for the church.
Disciple’s Study Bible Copyright © 1988 Holman Bible Publishers, Nashville, TN. All rights reserved.
Although perhaps confused by this beautiful book let us prayerfully proceed and be blessed.
Wednesday, August 25, 2010
ECCLESIASTES
"I know nothing grander in its impassioned survey of mortal pain and pleasure, its estimate of failure and success, none of more noble sadness; no poem working more indomitably for spiritual illumination.”
—E. C. Stedman
---MacDonald, William ; Farstad, Arthur: Believer's Bible Commentary : Old and New
Testaments. Nashville : Thomas Nelson, 1997, c1995
The Apologetics Study Bible succinctly outlines the issues (difficulties) of Ecclesiastes:
Two basic apologetics-related questions arise from the book of Ecclesiastes: first, whether the book was written by Solomon; and second, whether the book is orthodox. Regarding the first question, many scholars consider Ecclesiastes to be a late book, written between 400 and 100 B.C., and therefore obviously not by Solomon who lived in the tenth century B.C. Regarding the second question, many readers are troubled by the book's apparently cynical attitude ("Everything is futile," says 1:2), by its apparent denial of afterlife (e.g., 3:19-20), by its recommendations to eat, drink, and enjoy life (e.g., 5:18; 10:19), and by its seemingly indifferent attitude about morality (e.g., 7:16-17). This second question will be addressed in the notes on Ecclesiastes.
—Apologetics Study Bible, The
The Believer’s Bible Commentary offers a suggestion to deal with the understanding of this book:
Ecclesiastes is one book of the Bible whose uniqueness, at least, has never been questioned, even though nearly everything else about it has been (e.g., its authorship, date, theme, and theology).
The reason this book seems to clash with the rest of the Word of God is that it presents merely human reasoning “under the sun.” This phrase, under the sun, forms the most important single key to understanding Ecclesiastes. The fact that it occurs twenty-nine times indicates the general perspective of the author. His search is confined to this earth. He ransacks the world to solve the riddle of life. And his whole quest is carried on by his own mind, unaided by God.
If this key—under the sun—is not kept constantly in mind, then the book will present mountainous difficulties. It will seem to contradict the rest of Scripture, to set forth strange doctrines, and to advocate a morality that is questionable, to say the least.
But if we remember that Ecclesiastes is a compendium of human, not divine, wisdom, then we will understand why it is that while some of its conclusions are true, some are only half true, and some are not true at all.
MacDonald, William ; Farstad, Arthur: Believer's Bible Commentary : Old and New Testaments. Nashville : Thomas Nelson, 1997, c1995
—E. C. Stedman
---MacDonald, William ; Farstad, Arthur: Believer's Bible Commentary : Old and New
Testaments. Nashville : Thomas Nelson, 1997, c1995
The Apologetics Study Bible succinctly outlines the issues (difficulties) of Ecclesiastes:
Two basic apologetics-related questions arise from the book of Ecclesiastes: first, whether the book was written by Solomon; and second, whether the book is orthodox. Regarding the first question, many scholars consider Ecclesiastes to be a late book, written between 400 and 100 B.C., and therefore obviously not by Solomon who lived in the tenth century B.C. Regarding the second question, many readers are troubled by the book's apparently cynical attitude ("Everything is futile," says 1:2), by its apparent denial of afterlife (e.g., 3:19-20), by its recommendations to eat, drink, and enjoy life (e.g., 5:18; 10:19), and by its seemingly indifferent attitude about morality (e.g., 7:16-17). This second question will be addressed in the notes on Ecclesiastes.
—Apologetics Study Bible, The
The Believer’s Bible Commentary offers a suggestion to deal with the understanding of this book:
Ecclesiastes is one book of the Bible whose uniqueness, at least, has never been questioned, even though nearly everything else about it has been (e.g., its authorship, date, theme, and theology).
The reason this book seems to clash with the rest of the Word of God is that it presents merely human reasoning “under the sun.” This phrase, under the sun, forms the most important single key to understanding Ecclesiastes. The fact that it occurs twenty-nine times indicates the general perspective of the author. His search is confined to this earth. He ransacks the world to solve the riddle of life. And his whole quest is carried on by his own mind, unaided by God.
If this key—under the sun—is not kept constantly in mind, then the book will present mountainous difficulties. It will seem to contradict the rest of Scripture, to set forth strange doctrines, and to advocate a morality that is questionable, to say the least.
But if we remember that Ecclesiastes is a compendium of human, not divine, wisdom, then we will understand why it is that while some of its conclusions are true, some are only half true, and some are not true at all.
MacDonald, William ; Farstad, Arthur: Believer's Bible Commentary : Old and New Testaments. Nashville : Thomas Nelson, 1997, c1995
Thursday, July 1, 2010
PROVERBS
“It is not a portrait-album or a book of manners: it offers a key to life. The samples of behaviour which it holds up to view are all assessed by one criterion, which could be summed up in the question, ‘Is this wisdom or folly?’”
—Derek Kidner
MacDonald, William ; Farstad, Arthur: Believer's Bible Commentary : Old and New Testaments. Nashville : Thomas Nelson, 1997, c1995, S. Pr 1:1
The MacArthur Study Bible indicates:
The title in the Hebrew Bible is “The Proverbs of Solomon” (1:1), as also in the Greek Septuagint (LXX). Proverbs pulls together the most important 513 of the over 3,000 proverbs pondered by Solomon (1Ki 4:32; Ecc 12:9), along with some proverbs of others whom Solomon likely influenced. The word “proverb” means “to be like,” thus Proverbs is a book of comparisons between common, concrete images and life’s most profound truths. Proverbs are simple, moral statements (or illustrations) that highlight and teach fundamental realities about life. Solomon sought God’s wisdom (2Ch 1:8–12) and offered “pithy sayings” designed to make men contemplate 1) the fear of God and 2) living by His wisdom (1:7; 9:10). The sum of this wisdom is personified in the Lord Jesus Christ (1Co 1:30).
MacArthur, John: The MacArthur Study Bible : New American Standard Bible. Nashville : Thomas Nelson Publishers, 2006, S. Ps 150:6
7 The fear of the LORD is the beginning of knowledge, but fools despise wisdom and discipline.
Prov 1:7 (NIV)
This is the central theme of Pr. The "fear of the LORD" involves worship of the Lord and respectful submission to His authority in every area of life. It is this reverence of the Lord, according to Pr, that constitutes the only sure foundation for the pursuit of knowledge.
—Apologetics Study Bible, The
—Derek Kidner
MacDonald, William ; Farstad, Arthur: Believer's Bible Commentary : Old and New Testaments. Nashville : Thomas Nelson, 1997, c1995, S. Pr 1:1
The MacArthur Study Bible indicates:
The title in the Hebrew Bible is “The Proverbs of Solomon” (1:1), as also in the Greek Septuagint (LXX). Proverbs pulls together the most important 513 of the over 3,000 proverbs pondered by Solomon (1Ki 4:32; Ecc 12:9), along with some proverbs of others whom Solomon likely influenced. The word “proverb” means “to be like,” thus Proverbs is a book of comparisons between common, concrete images and life’s most profound truths. Proverbs are simple, moral statements (or illustrations) that highlight and teach fundamental realities about life. Solomon sought God’s wisdom (2Ch 1:8–12) and offered “pithy sayings” designed to make men contemplate 1) the fear of God and 2) living by His wisdom (1:7; 9:10). The sum of this wisdom is personified in the Lord Jesus Christ (1Co 1:30).
MacArthur, John: The MacArthur Study Bible : New American Standard Bible. Nashville : Thomas Nelson Publishers, 2006, S. Ps 150:6
7 The fear of the LORD is the beginning of knowledge, but fools despise wisdom and discipline.
Prov 1:7 (NIV)
This is the central theme of Pr. The "fear of the LORD" involves worship of the Lord and respectful submission to His authority in every area of life. It is this reverence of the Lord, according to Pr, that constitutes the only sure foundation for the pursuit of knowledge.
—Apologetics Study Bible, The
PSALMS
“I may truly call this book an anatomy of all parts of the soul, for no one can feel a movement of the spirit which is not reflected in this mirror. All the sorrows, troubles, fears, doubts, hopes, pains, perplexities and stormy outbreaks by which the hearts of men are tossed have been depicted here to the very life.”
—John Calvin
MacDonald, W., & Farstad, A. (1997, c1995). Believer's Bible Commentary : Old and New Testaments (Ps 1:1). Nashville: Thomas Nelson.
The Disciple’s Study Bibles Introduction to Psalms in part indicates:
The faith of Israel set to music—that is what we find in Psalms, the hymnbook of the Bible. The 150 hymns provide a source of praise, prayer, and worship. They sound the notes of both celebration and lament. They allow God’s people to speak to Him in every mood of life. Written over many centuries, the Psalms are a treasury of devotion, both personal and national. They were not written to be analyzed, but to be read, recited, and sung in the worship of God.
The Psalms mirror life and have as their central theme God Himself. Each psalm presents a new setting in which the faithful bring a special moment of life with all its hopes, needs, and frustrations before the Lord of life. The Psalms provide a way for the human creature to meet and converse with the Creator either in private devotion or in public worship
The focus of theology and doctrine in the Psalms is God. They teach that:
1. God is One.
2. God is Holy
3. God is Spirit.
4. God is steadfast Love.
---Disciple’s Study Bible Copyright © 1988 Holman Bible Publishers, Nashville, TN. All rights reserved.
Copyright © 1988 Holman Bible Publishers, Nashville, TN. All rights reserved.
—John Calvin
MacDonald, W., & Farstad, A. (1997, c1995). Believer's Bible Commentary : Old and New Testaments (Ps 1:1). Nashville: Thomas Nelson.
The Disciple’s Study Bibles Introduction to Psalms in part indicates:
The faith of Israel set to music—that is what we find in Psalms, the hymnbook of the Bible. The 150 hymns provide a source of praise, prayer, and worship. They sound the notes of both celebration and lament. They allow God’s people to speak to Him in every mood of life. Written over many centuries, the Psalms are a treasury of devotion, both personal and national. They were not written to be analyzed, but to be read, recited, and sung in the worship of God.
The Psalms mirror life and have as their central theme God Himself. Each psalm presents a new setting in which the faithful bring a special moment of life with all its hopes, needs, and frustrations before the Lord of life. The Psalms provide a way for the human creature to meet and converse with the Creator either in private devotion or in public worship
The focus of theology and doctrine in the Psalms is God. They teach that:
1. God is One.
2. God is Holy
3. God is Spirit.
4. God is steadfast Love.
---Disciple’s Study Bible Copyright © 1988 Holman Bible Publishers, Nashville, TN. All rights reserved.
Copyright © 1988 Holman Bible Publishers, Nashville, TN. All rights reserved.
Thursday, May 27, 2010
The Poetic and Wisdom Literature - JOB
JOB
It is our first, oldest statement of the never-ending Problem—man’s destiny, and God’s way with him here in this earth ... . Sublime sorrow, sublime reconciliation; oldest choral melody as of the heart of mankind—so soft, and great; as the summer midnight, as the world with its seas and stars! There is nothing written I think, in the Bible or out of it, of equal literary merit.”
—Thomas Carly
My academic background is in history, political science and organizational management, as such I tend to prefer my to be chronological and analytical, thus I find the poetic and wisdom literature difficult. One of members indicated “How many times and how many ways can you say the same thing”. While this is seemingly true of Job, it is even more true of the Psalms and Proverbs. But hang in there, dig deeper and we may all be surprised by the leading of the Holy Spirit.
“The book of Job stands alone amongst the books of the Old Testament…in form and theme it is unique. No one knows who wrote it, or just when it was written, but the story is set in the days of the patriarchs. ….He belongs to the days before the priesthood and organized religion or to regon where these things were not needed.”
-Erdmans’ Handbook to the Bible, 1973
The ultimate question posed by this book of Job is “If God is just and good, why does he let innocent people suffer? It should be noted at this early time the people have no assurance of a future life. For them death is the end.
This book is described as “magnificent poetry” in Erdmans. It should be noted that The reference “poetical books” denotes form rather than imaginative or capricious content. Neither does the term poetical mean that it is rhythmic. Hebrew poetry is achieved by repeating an idea or “parallelism.
Below is Job 1:1 as it is rendered in five Bible translations. It is certainly interesting that in four of the five translations Job is described as a “blameless” man. The New Jerusalem Bible describes him as a “sound and honest man”. Remember that “ for all have sinned and fall short of the glory of God,” (Romans 3:23 (NIV)). In God’s view Job was blameless not sinless. It is also worth noting that Job and his friends were not aware of the discussion in heaven between God and Satan.
There was once a man in the land of Uz called Job: a sound and honest man who feared God and shunned evil.
Job 1:1 The New Jerusalem Bible
1 In the land of Uz there lived a man whose name was Job. This man was blameless and upright; he feared God and shunned evil.
Job 1:1 (NIV)
1 THERE WAS a man in the land of Uz whose name was Job; and that man was blameless and upright, and one who [reverently] feared God and abstained from and shunned evil [because it was wrong].
Job 1:1 (AMP)
1 There was once a man in the land of Uz whose name was Job. That man was blameless and upright, one who feared God and turned away from evil.
Job 1:1 (NRSV)
1 There was a man in the aland of Uz whose name was bJob; and that man was cblameless, upright, dfearing God and eturning away from evil.
Job 1:1 (NASB)
_________________
MacDonald, William ; Farstad, Arthur: Believer's Bible Commentary : Old and New Testaments. Nashville : Thomas Nelson, 1997, c1995, S. Job 1:1
McGee, J. Vernon: Thru the Bible Commentary: Poetry (Job). electronic ed. Nashville : Thomas Nelson, 1991 (Thru the Bible Commentary 16), vii
The New Jerusalem Bible. New York : Doubleday, 1985, S. Job 1:1
The Holy Bible : New Revised Standard Version. Nashville : Thomas Nelson Publishers, 1989, S. Job 1:1
a Jer 25:20; Lam 4:21
b Ezek 14:14, 20; James 5:11
c Gen 6:9; 17:1; Deut 18:13
d Gen 22:12; 42:18; Ex 18:21; Prov 8:13
e Job 28:28
New American Standard Bible : 1995 Update. LaHabra, CA : The Lockman Foundation, 1995, S. Job 1:1
Wednesday, March 24, 2010
RUTH
The Book of Ruth
The earthly ancestry of Jesus Christ! When folks question the worthiness of Ruth for the canon this is a fact that should be remembered. There is much here to be learned and reflected upon.
The book of Ruth is named for the book’s main character and heroine. It is included in the Hebrew Bible among the Writings, the third division of the Hebrew canon (see Introduction to the Historical Books). It records an episode belonging to the time of the judges, and thus its place following the book of Judges is chronologically appropriate. The authorship and date of the book are difficult to discern. Although tradition has ascribed it, along with the book of Judges, to Samuel, there is no real evidence confirming this. And though the setting of the book belongs to the time of the Judges, its writing clearly belongs to a later date.
--New Commentary on the Whole Bible -Tyndale House Publishers, Inc.Wheaton, Illinois
Ruth gives us a realistic portrait of life with its tragedies and frustrations. Most of us can readily identify with it. We identify especially with Naomi, the bitter one. Some identify with Ruth, the lonely foreigner. We all can learn. -Disciple’s Study Bible Copyright © 1988 Holman Bible Publishers, Nashville, TN. All rights reserved.
Thursday, March 18, 2010
Judges
JUDGES
(A Catch-Up Review)
May the words of my mouth and the meditation of my heart be pleasing in your sight, O Lord, my Rock and my Redeemer
Psalms 19:14 (NIV)
Of you the followers of the Read Through The Bible in 2010 blog I ask your forgiveness for my in attention to the blog which is now almost three books behind. I am now attempting to catch up. I am sorry.
Johnnie
“There is much in Judges to sadden the heart of the reader; perhaps no book in the Bible witnesses so clearly to our human frailty. But there are also unmistakable signs of the divine compassion and long-suffering ... . As the lives of these lesser-saviours are considered, there may be a realization of the need in modern times of a greater Saviour, of unblemished life, who is able to effect a perfect deliverance, not only in time but for eternity.”
—Arthur E. Cundall
MacDonald, W., & Farstad, A. (1997, c1995). Believer's Bible Commentary : Old and New Testaments (Jdg 1:1). Nashville: Thomas Nelson.
Although Judges is anonymous, the Jewish Talmud and early Christian tradition say that Judges, Ruth, and Samuel were all written by Samuel. This view may be supported by 1 Samuel 10:25, which indicates the prophet was a writer. Also the internal indications of date of writing fit in with Samuel’s time at the very least.
MacDonald, W., & Farstad, A. (1997, c1995). Believer's Bible Commentary : Old and New Testaments (Jdg 1:1). Nashville: Thomas Nelson.
Judges is a tragic sequel to Joshua. In Joshua, the people were obedient to God in conquering the Land. In Judges, they were disobedient, idolatrous, and often defeated
MacArthur, J. (2006). The MacArthur study Bible : New American Standard Bible. Nashville: Thomas Nelson Publishers.
While this book of Judges includes many familiar events, it illustrates again and again the results of disobedience. As Arthur E. Cundall says “no book in the Bible witnesses so clearly to our human fraility..”. Although our culture is far different and the “times have changed” we still demonstrate the human frailties mentioned, so we should continue to follow Joshua’s lead “…But as for me and my household, we will serve the Lord." Josh 24:15 (NIV)
Saturday, February 27, 2010
JOSHUA
Now we move from The Pentateuch (Torah) to what many scholars refer to as the Deuteronomic History or The Historical books. The introduction to this old testament section in The New Jerusalem Bible indicates: "The books of Joshua, Judges, Samuel and Kings form one great history, telling the story of Israel from the settlement in Palestine until the Babylonian exile. The materials on which the author draws vary enormously, from folk-tales, through cycles of stories about Elijah and Elisha, to court records of the kings. But the final editor is concerned above all with one viewpoint: fidelity to Yahweh brings prosperity, while desertion of him brings punishment. Throughout these 600 years Israel again and again deserts the covenant and needs to be drawn back to its duty.
-- The New Jerusalem Bible. New York : Doubleday, 1985, Jos
“This first book of the deuteronomic history (The Book of Joshua} begins by recounting the conquest of the Promised Land. (The New Jerusalem Bible. New York : Doubleday, 1985, Jos) In the first twelve chapters of Joshua the Promised Land is entered. Then in chapters 13–21 we see the land divided. The book concludes with the final message of Joshua to his people .The great theme of Joshua is possession. --McGee, J. Vernon: Thru the Bible Commentary: History of Israel (Joshua/Judges). electronic ed. Nashville : Thomas Nelson, 1991 (Thru the Bible Commentary 10), S. 13
Here we will find many of the Bible stories we learned as children in Sunday School. Such wonderful and meaningful stories they are. John MacArthur in his introduction to Joshua says: “This is the first of the 12 historical books, and it gained its name from the exploits of Joshua, the understudy whom Moses prayed for and commissioned as a leader in Israel (Nu 27:12–23). “Joshua” means “Jehovah saves,” or “the Lord is salvation,” and corresponds to the NT name “Jesus.” God delivered Israel in Joshua’s day when He was personally present as the saving Commander who fought on Israel’s behalf (5:14–6:2;10:42; 23:3, 5; Ac 7:45).
--MacArthur, John: The MacArthur Study Bible : New American Standard Bible. Nashville : Thomas Nelson Publishers, 2006
So let us prayerfully and studiously proceed with The Book o Joshua. Let the words of my mouth and the meditation of my heart Be acceptable in thy sight, O Jehovah, my rock, and my redeemer.
--Psalms 19:14 (ASV)
-- The New Jerusalem Bible. New York : Doubleday, 1985, Jos
“This first book of the deuteronomic history (The Book of Joshua} begins by recounting the conquest of the Promised Land. (The New Jerusalem Bible. New York : Doubleday, 1985, Jos) In the first twelve chapters of Joshua the Promised Land is entered. Then in chapters 13–21 we see the land divided. The book concludes with the final message of Joshua to his people .The great theme of Joshua is possession. --McGee, J. Vernon: Thru the Bible Commentary: History of Israel (Joshua/Judges). electronic ed. Nashville : Thomas Nelson, 1991 (Thru the Bible Commentary 10), S. 13
Here we will find many of the Bible stories we learned as children in Sunday School. Such wonderful and meaningful stories they are. John MacArthur in his introduction to Joshua says: “This is the first of the 12 historical books, and it gained its name from the exploits of Joshua, the understudy whom Moses prayed for and commissioned as a leader in Israel (Nu 27:12–23). “Joshua” means “Jehovah saves,” or “the Lord is salvation,” and corresponds to the NT name “Jesus.” God delivered Israel in Joshua’s day when He was personally present as the saving Commander who fought on Israel’s behalf (5:14–6:2;10:42; 23:3, 5; Ac 7:45).
--MacArthur, John: The MacArthur Study Bible : New American Standard Bible. Nashville : Thomas Nelson Publishers, 2006
So let us prayerfully and studiously proceed with The Book o Joshua. Let the words of my mouth and the meditation of my heart Be acceptable in thy sight, O Jehovah, my rock, and my redeemer.
--Psalms 19:14 (ASV)
Some Final Thoughts on Deuteronomy
Deuteronomy is one of the most often quoted Old Testament books in the New Testament. There is much there of great significance. Moses is a larger than life figure who demonstrates again how God can take a reluctant ordinary man and turn him into a great person carrying out God’s work.
A term that has appeared often in Deuteronomy and had bothered me for years is “fear of the Lord”. The connotation here is a negative one but really what is meant is as indicated in the glossary of The Disciples Study Bible: “No single English word conveys every aspect of the word fear in this phrase. The meaning includes worshipful submission, reverential awe, and obedient respect to the covenant-keeping God of Israel.”
Thus we have finished the five books of the Penteteuch (Torah). And " Then, leaving the Plains of Moab, Moses went up Mount Nebo, the peak of Pisgah opposite Jericho, and Yahweh showed him the whole country: Gilead as far as Dan, 2 the whole of Naphtali, the country of Ephraim and Manasseh, the whole country of Judah as far as the Western Sea, 3 the Negeb, and the region of the Valley of Jericho, city of palm trees, as far as Zoar. 4 Yahweh said to him, ‘This is the country which I promised on oath to give to Abraham, Isaac and Jacob, saying: I shall give it to your descendants. I have allowed you to see it for yourself, but you will not cross into it.’ 5 There in the country of Moab, Moses, servant of Yahweh, died as Yahweh decreed; 6 he * buried him in the valley, in the country of Moab, opposite Beth-Peor; but to this day no one has ever found his grave. 7 Moses was a hundred and twenty years old when he died, his eye undimmed, his vigour unimpaired. ” The New Jerusalem Bible. New York : Doubleday, 1985, S. Dt 34:1-7
J. Vernon McGee has this intriguing note: “Why was his sepulchre unknown? Because of the fact that Moses was to be raised from the dead and brought into the Promised Land. You will remember that when the Lord Jesus was transfigured on the mount, both Moses and Elijah appeared with Him and spoke about His approaching death. So, you see, Moses did get to the Promised Land eventually. The Law could not bring Moses into the land, but the Lord Jesus Christ brought him in. McGee, J. Vernon: Thru the Bible Commentary: The Law (Deuteronomy). electronic ed. Nashville : Thomas Nelson, 1991 (Thru the Bible Commentary 09), S. 207
A term that has appeared often in Deuteronomy and had bothered me for years is “fear of the Lord”. The connotation here is a negative one but really what is meant is as indicated in the glossary of The Disciples Study Bible: “No single English word conveys every aspect of the word fear in this phrase. The meaning includes worshipful submission, reverential awe, and obedient respect to the covenant-keeping God of Israel.”
Thus we have finished the five books of the Penteteuch (Torah). And " Then, leaving the Plains of Moab, Moses went up Mount Nebo, the peak of Pisgah opposite Jericho, and Yahweh showed him the whole country: Gilead as far as Dan, 2 the whole of Naphtali, the country of Ephraim and Manasseh, the whole country of Judah as far as the Western Sea, 3 the Negeb, and the region of the Valley of Jericho, city of palm trees, as far as Zoar. 4 Yahweh said to him, ‘This is the country which I promised on oath to give to Abraham, Isaac and Jacob, saying: I shall give it to your descendants. I have allowed you to see it for yourself, but you will not cross into it.’ 5 There in the country of Moab, Moses, servant of Yahweh, died as Yahweh decreed; 6 he * buried him in the valley, in the country of Moab, opposite Beth-Peor; but to this day no one has ever found his grave. 7 Moses was a hundred and twenty years old when he died, his eye undimmed, his vigour unimpaired. ” The New Jerusalem Bible. New York : Doubleday, 1985, S. Dt 34:1-7
J. Vernon McGee has this intriguing note: “Why was his sepulchre unknown? Because of the fact that Moses was to be raised from the dead and brought into the Promised Land. You will remember that when the Lord Jesus was transfigured on the mount, both Moses and Elijah appeared with Him and spoke about His approaching death. So, you see, Moses did get to the Promised Land eventually. The Law could not bring Moses into the land, but the Lord Jesus Christ brought him in. McGee, J. Vernon: Thru the Bible Commentary: The Law (Deuteronomy). electronic ed. Nashville : Thomas Nelson, 1991 (Thru the Bible Commentary 09), S. 207
Saturday, February 20, 2010
THE FIFTH BOOK OF THE PENTATEUCH
DEUTERONOMY
Before we get too far into Deuteronomy, let me apologize for my misquoting the las reading in numbers, I know that there are only 36 chapters in Numbers and hence the final reading as stated 33 – 46 is incorrect. I hope is still looking for the “missing chapters”. I realize that I am a poor proof reader. Again I am sorry, I hope it doesn’t happen again.
-
Now let’s dig into Deuteronomy. There are many approaches to this final (fifth) book of the Penteteuch (Torah). I like to think of it simply as Moses farewell sermon, but that is perhaps an over-simplification. We’ll now see how other commentators look at this important book:The Disciples Study Bible:
Moses performed one last task for God. He preached three sermons seeking to answer the people’s questions. In the first (1:6-4:43) he recounted the wondrous acts the Lord had performed on behalf of His people. In the second (4:44-28:68) he reiterated and expanded upon the Law of Yahweh (God). In the third (29:1-30:20) he led the new generation to renew the covenant which had been enacted earlier at Horeb. The covenant was that formal agreement that reflected the intimate relationship between God and His people. This covenant relationship was as vital for a people entering a new land as it was for the nation wandering in the wilderness. Deuteronomy defines that covenant relationship between God and His people.
-Disciple’s Study Bible, Copyright © 1988 Holman Bible Publishers, Nashville, TN. All rights reserved.
Further:
The Book of Deuteronomy gave the foundation and motivation for the new generation of God’s people to appropriate and live in the land of promise by focusing on these themes:
1. the nature and character of God,
2. the covenant relationship,
3. the response of God’s people in faith,
4. the concept of sin and its effects.
-Disciple’s Study Bible, Copyright © 1988 Holman Bible Publishers, Nashville, TN. All rights reserved.
John MacArthur in The MacArthur Bible Handbook:
The English title “Deuteronomy” comes from the incorrect translation in the Greek Septuagint (LXX) of “copy of this law” in 17:18 as “second law,” which was later translated again as Deuteronomium in the Latin version (Vulgate). The original Hebrew title of the book is translated “These are the words,” from the first two Hebrew words of the book. This Hebrew title is a better description of the book since it is not a “second law,” but rather the record of Moses’ words of explanation concerning the law. Deuteronomy completes the five-part literary unit called the Pentateuch, the first five books of the Bible.
-MacArthur, John: The MacArthur Bible Handbook. Nashville, Tenn. : Thomas Nelson Publishers, 2003, S. 49
John MacArthur in The MacArthur Bible Handbook:
The majority of the book is comprised of farewell speeches that the 120-year-old Moses gave to Israel, beginning on the first day of the eleventh month of the fortieth year after the Exodus from Egypt (1:3). These speeches can be dated Jan.–Feb., 1405 B.C. In the last few weeks of Moses’ life, he committed these speeches to writing and gave them to the priests and elders for the coming generations of Israel (31:9, 24–26).
-MacArthur, John: The MacArthur Bible Handbook. Nashville, Tenn. : Thomas Nelson Publishers, 2003, S. 49
J. Vernon McGee in Thru The Bible Commentary:
The theme of Deuteronomy may surprise you. The great theme is Love and Obey. You may not have realized that the love of God was mentioned that far back in the Bible, but the word love occurs twenty–two times. The Lord Jesus was not attempting to give something that was brand new when He said, “If you love me, keep my commandments.” Deuteronomy teaches that obedience is man’s response to God’s love. This is not the gospel, but the great principle of it is here. And let’s understand one thing: the Law is good. Although I emphasize and overemphasize the fact that God cannot save us by Law, that does not imply that the Law is not good. Of course the Law is good. Do you know where the trouble lies? The trouble is with you and me. Therefore God must save us only by His grace
The Believer’s Bible Commentary: Old and New Testament:
“Deuteronomy is one of the greatest books of the Old Testament. Its influence on the domestic and personal religion of all ages has not been surpassed by any other book in the Bible. It is quoted over eighty times in the New Testament and thus it belongs to a small group of four Old Testament books [Genesis, Deuteronomy, Psalms, and Isaiah] to which the early Christians made frequent reference.” .
—J. A. Thompson
Our Lord Jesus Christ was tempted by Satan for forty days and nights in the wilderness. Three of these temptations are specifically recounted in the Gospels for our spiritual benefit. Not only did Christ use the OT “sword of the Spirit” three times, but each time He used the same part of the “blade”—Deuteronomy! It is likely that this book was one of Jesus’ favorites—and it should be one of ours as well. Deuteronomy has been sadly neglected in many quarters, perhaps due to its somewhat inappropriate title in English, which is from the Greek Septuagint. Its meaning, “Second Law,” has given some the false idea that the book is merely a recapitulation of material already presented in Exodus through Numbers. God never repeats just to repeat—there is always a different emphasis or new details. So also with Deuteronomy, a marvelous book worthy of careful study.
--MacDonald, William ; Farstad, Arthur: Believer's Bible Commentary : Old and New Testaments. Nashville : Thomas Nelson, 1997, c1995, S. Dt 1:1
Now as we move on let us remember that after forty years of wandering in the wilderness the children of Israel are poised to enter the promised land without Moses. As Rev McGee says “ a marvelous book worthy of careful study”/.
Saturday, February 6, 2010
The Book of Numbers - A Start
NUMBERS – The Fourth Book of the Pentateuch
May the words of my mouth always find favour, and the whispering of my heart, in your presence, Yahweh, my rock, my redeemer.
Psalm 19:14 New Jerusalem Bible
Folks we have made it through what many folks consider the most “boring” book in the Bible, but I don’t think it is all smooth sailing from here, For instance the placement of the tribes in the book of Numbers which we are starting is not the easiest reading. John MacArthur in The MacArthur Book Handbook (2003, Thomas Nelson Publishers) indicates:
The English title “Numbers” comes from the Greek (LXX) and Latin Vulgate versions, the ancient translations compiled by Bible scholars. The ancient Greek title given was arithmoi, from which we get the English word arithmetic. Latin translators later gave the book the title numeri, which English has borrowed as its general word numbers. This designation is based on the numberings that are a major focus of chaps. 1–4 and 26. The most common Hebrew title comes from the fifth word in the Hebrew text of 1:1, “in the wilderness [of].” This name is much more descriptive of the total contents of the book, which recount the history of Israel during almost thirty-nine years of wandering in the wilderness. Another Hebrew title, favored by some early church Fathers, is based on the first word of the Hebrew text of 1:1, “and He spoke.” This designation emphasizes that the book records the Word of God to Israel.
The instruction for Moses, Aaron, and the tribal leaders to carry out a census of the available militia took place 13 months after the exodus from Egypt, placing the context in about 1440 or 1275 B.C., depending upon the dating of the exodus event—Apologetics Study Bible, The
Thus the book of Numbers begins with God instructed that a census be conducted. It should be noted that this census excludes certain groups namely anyone under the age of 20, women and notably Levites.
Numbers 2:33-34 tells us: 32 These are the Israelites, counted according to their families. All those in the camps, by their divisions, number 603,550. 33 The Levites, however, were not counted along with the other Israelites, as the LORD commanded Moses
Num 2:32-33 (NIV)
So we can extrapolate that the total number of Israelites moving into the wilderness was somewhere in the vicinity of 1.5 million. That is a significant number. Now let us see how the journey progresses.
The New Jerusalem Bible. 1985 (Ps 19:14). New York: Doubleday.
MacArthur, J. (2003). The MacArthur Bible handbook. "Published in association with the literary agency of Wolgemuth & Associates, Inc."--T.p. verso.; Includes index. (41). Nashville, Tenn.: Thomas Nelson Publishers.
Thursday, February 4, 2010
Leviticus and On-going Questions
February – Leviticus, Numbers, Deuteronomy and Joshua
Here we are in February 2010 having completed our first month of Read Through The Bible in 2010. During that first month we have read very familiar passages from Genesis and Exodus and less familiar and more difficult passages in Leviticus as we move into February. I have heard it said of Read through the Bible programs that if you can make it through Leviticus you can make it through the entire Bible. Folks we have nearly made it and while it was not easy there are things we have learned.
J. Vernon McGee, a commentator of a few years ago says: ‘The book opens and closes at the same geographical spot, Mount Sinai, where God gave the Law. You will remember that Exodus concluded with the construction of the tabernacle according to God’s instructions and then the filling of the tabernacle with the glory of the Lord. Leviticus continues by giving the order and rules of worship in the tabernacle. Leviticus is the great book on worship.’ Since that is part of our mission as Christians and Gods children this is an important book for us.
Rev. Quinn Caldwell, Associate Minister of Old South Church in Boston (Pastor Jennifer’s former position) recently commented in a devotional that he had found that when the words just did not come that prayer always seemed to help. I found this to be most helpful in my last post and was about to forget here.
May the words of my mouth and the meditation of my heart
be pleasing in your sight,
O LORD, my Rock and my Redeemer.
-Psalms 19:14 NIV
Having almost read through three of the five books of the Pentateuch, we have covered many familiar and sustaining accounts. As I previously indicated, every time I read a Bible passage I discover something new or something I had not noticed before. This time is no exception. There are of course more questions:
Were the days in the creation account 24 hour days?
Were Adam and Eve real or metaphorical characters?
Many commentators believe that Moses wrote the entire Peneteuch while “critical” commentators say how could he write of his own death?
Just three of the many questions, just the beginning, there will be many more.
One of our group has been struck by the willingness of many of the patriarchs to place there women (wives, daughters) into prostitution. How is this? Perhaps we begin with a definition as used in the Bible:
PROSTITUTION — the act or practice of promiscuous sexual relations, especially for money. Several words are used for a woman who engages in illicit sexual activity for pay, including HARLOT, whore, and prostitute.
One type of harlot was the temple prostitute, who performed sexual acts at a heathen temple (Hos. 4:12–14). Both male and female cult prostitutes presided at these temples. Whenever Judah was ruled by a righteous king, this king sought to remove the temple prostitutes from the land (2 Kin. 23:4–14).
Jerusalem is pictured as playing the part of a harlot. But instead of being paid for her services, she paid others (Ezek. 16:15–59)! Those who worshiped idols were also referred to in a symbolic way as harlots (Judg. 2:17).2
Now that was interesting but since Abraham, Issac and Lot did not place their ladies into
Prostitution for monetary profit, it really doesn’t apply.
Let us look in the same place for women:
WOMAN — a female adult. However, the word “woman” is sometimes used in the Bible to refer to a weak and helpless man (Is. 3:12; 19:16).
In order to understand the Old Testament view of woman, one must turn to the Book of Genesis. When God created mankind, He created both “male and female” (Gen. 1:27; 5:2). Both were created in God’s image and both were given the responsibility of exercising authority over God’s creation. The man was created before the woman. Because the man needed companionship and a helper, God caused the man to sleep. From him He created a woman, “a helper comparable to him” (Gen. 2:18, 20). Man is incomplete without woman. Because she is called a “helper” does not imply that she is inferior to man. The same Hebrew word translated as helper is used of God in His relationship to Israel (Ps. 33:20; 70:5).
The culture that developed around the Israelites in ancient times did not always have this perspective of woman. Certain Old Testament passages tend to reflect an attitude that woman was little more than a thing and that a woman should be entirely subordinate to a man. This tendency became pronounced before the coming of Christ. One of the Jewish prayers that dated from that era declared, “I thank Thee that I am not a woman.”
Jesus lived and taught a better way—the way of love. He invited women to accompany Him and His disciples on their journeys (Luke 8:1–3). He talked with the Samaritan woman at Jacob’s Well and led her to a conversion experience (John 4). Jesus did not think it strange that Mary sat at His feet, assuming the role of a disciple; in fact, He suggested to Martha that she should do likewise (Luke 10:38–42). Although the Jews segregated the women in both Temple and synagogue, the early church did not separate the congregation by sex (Acts 12:1–17; 1 Cor. 11:2–16).
The apostle Paul wrote, “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus” (Gal. 3:28). Within the writings of Paul, however, other statements restrict women from participating in church leadership as freely as men. Women were to keep silent in church; they were to be submissive to the male leaders (1 Cor. 14:34–35; 1 Tim. 2:11–12).
How does one reconcile these two seemingly opposing views? In Galatians Paul was stating a general principle that men and women were equal, just as the slaves are equal to their masters in the sight of God. However, Paul did not require or teach that the slaveholder had to release his slaves. In the same manner, Paul requested the women to be submissive to their husbands—to preserve order within the church and to be a witness to outsiders.
Some of the finest leaders in Israel were women, in spite of the fact that the culture was male-dominated. Military victories were sometimes won because of the courage of one woman (Judges 4–5; 9:54; Esth. 4:16). God revealed His Word through Prophetesses (Judg. 4:4; Luke 2:36; Acts 21:9). God used Priscilla and her husband Aquila to explain “the way of God more accurately” to Apollos the preacher (Acts 18:26). The heroes of faith mentioned in Hebrews 11 include Sarah (v. 11), Moses’ mother (v. 23), and Rahab the harlot (v. 31).
It becomes obvious that this is not an easy issue. These patriarchs seemed to have placed their wives in these situations to protect themselves. Remembering that women were thought of as property by this culture will perhaps help us to better understand. This issue will not go away.
The next posting will relate to Numbers.
_________________________________________________________________________________
2 & 3 Youngblood, Ronald F. ; Bruce, F. F. ; Harrison, R. K. ; Thomas Nelson Publishers: Nelson's New Illustrated Bible Dictionary. Nashville : T. Nelson, 1995
Here we are in February 2010 having completed our first month of Read Through The Bible in 2010. During that first month we have read very familiar passages from Genesis and Exodus and less familiar and more difficult passages in Leviticus as we move into February. I have heard it said of Read through the Bible programs that if you can make it through Leviticus you can make it through the entire Bible. Folks we have nearly made it and while it was not easy there are things we have learned.
J. Vernon McGee, a commentator of a few years ago says: ‘The book opens and closes at the same geographical spot, Mount Sinai, where God gave the Law. You will remember that Exodus concluded with the construction of the tabernacle according to God’s instructions and then the filling of the tabernacle with the glory of the Lord. Leviticus continues by giving the order and rules of worship in the tabernacle. Leviticus is the great book on worship.’ Since that is part of our mission as Christians and Gods children this is an important book for us.
Rev. Quinn Caldwell, Associate Minister of Old South Church in Boston (Pastor Jennifer’s former position) recently commented in a devotional that he had found that when the words just did not come that prayer always seemed to help. I found this to be most helpful in my last post and was about to forget here.
May the words of my mouth and the meditation of my heart
be pleasing in your sight,
O LORD, my Rock and my Redeemer.
-Psalms 19:14 NIV
Having almost read through three of the five books of the Pentateuch, we have covered many familiar and sustaining accounts. As I previously indicated, every time I read a Bible passage I discover something new or something I had not noticed before. This time is no exception. There are of course more questions:
Were the days in the creation account 24 hour days?
Were Adam and Eve real or metaphorical characters?
Many commentators believe that Moses wrote the entire Peneteuch while “critical” commentators say how could he write of his own death?
Just three of the many questions, just the beginning, there will be many more.
One of our group has been struck by the willingness of many of the patriarchs to place there women (wives, daughters) into prostitution. How is this? Perhaps we begin with a definition as used in the Bible:
PROSTITUTION — the act or practice of promiscuous sexual relations, especially for money. Several words are used for a woman who engages in illicit sexual activity for pay, including HARLOT, whore, and prostitute.
One type of harlot was the temple prostitute, who performed sexual acts at a heathen temple (Hos. 4:12–14). Both male and female cult prostitutes presided at these temples. Whenever Judah was ruled by a righteous king, this king sought to remove the temple prostitutes from the land (2 Kin. 23:4–14).
Jerusalem is pictured as playing the part of a harlot. But instead of being paid for her services, she paid others (Ezek. 16:15–59)! Those who worshiped idols were also referred to in a symbolic way as harlots (Judg. 2:17).2
Now that was interesting but since Abraham, Issac and Lot did not place their ladies into
Prostitution for monetary profit, it really doesn’t apply.
Let us look in the same place for women:
WOMAN — a female adult. However, the word “woman” is sometimes used in the Bible to refer to a weak and helpless man (Is. 3:12; 19:16).
In order to understand the Old Testament view of woman, one must turn to the Book of Genesis. When God created mankind, He created both “male and female” (Gen. 1:27; 5:2). Both were created in God’s image and both were given the responsibility of exercising authority over God’s creation. The man was created before the woman. Because the man needed companionship and a helper, God caused the man to sleep. From him He created a woman, “a helper comparable to him” (Gen. 2:18, 20). Man is incomplete without woman. Because she is called a “helper” does not imply that she is inferior to man. The same Hebrew word translated as helper is used of God in His relationship to Israel (Ps. 33:20; 70:5).
The culture that developed around the Israelites in ancient times did not always have this perspective of woman. Certain Old Testament passages tend to reflect an attitude that woman was little more than a thing and that a woman should be entirely subordinate to a man. This tendency became pronounced before the coming of Christ. One of the Jewish prayers that dated from that era declared, “I thank Thee that I am not a woman.”
Jesus lived and taught a better way—the way of love. He invited women to accompany Him and His disciples on their journeys (Luke 8:1–3). He talked with the Samaritan woman at Jacob’s Well and led her to a conversion experience (John 4). Jesus did not think it strange that Mary sat at His feet, assuming the role of a disciple; in fact, He suggested to Martha that she should do likewise (Luke 10:38–42). Although the Jews segregated the women in both Temple and synagogue, the early church did not separate the congregation by sex (Acts 12:1–17; 1 Cor. 11:2–16).
The apostle Paul wrote, “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus” (Gal. 3:28). Within the writings of Paul, however, other statements restrict women from participating in church leadership as freely as men. Women were to keep silent in church; they were to be submissive to the male leaders (1 Cor. 14:34–35; 1 Tim. 2:11–12).
How does one reconcile these two seemingly opposing views? In Galatians Paul was stating a general principle that men and women were equal, just as the slaves are equal to their masters in the sight of God. However, Paul did not require or teach that the slaveholder had to release his slaves. In the same manner, Paul requested the women to be submissive to their husbands—to preserve order within the church and to be a witness to outsiders.
Some of the finest leaders in Israel were women, in spite of the fact that the culture was male-dominated. Military victories were sometimes won because of the courage of one woman (Judges 4–5; 9:54; Esth. 4:16). God revealed His Word through Prophetesses (Judg. 4:4; Luke 2:36; Acts 21:9). God used Priscilla and her husband Aquila to explain “the way of God more accurately” to Apollos the preacher (Acts 18:26). The heroes of faith mentioned in Hebrews 11 include Sarah (v. 11), Moses’ mother (v. 23), and Rahab the harlot (v. 31).
It becomes obvious that this is not an easy issue. These patriarchs seemed to have placed their wives in these situations to protect themselves. Remembering that women were thought of as property by this culture will perhaps help us to better understand. This issue will not go away.
The next posting will relate to Numbers.
_________________________________________________________________________________
2 & 3 Youngblood, Ronald F. ; Bruce, F. F. ; Harrison, R. K. ; Thomas Nelson Publishers: Nelson's New Illustrated Bible Dictionary. Nashville : T. Nelson, 1995
Saturday, January 23, 2010
EXODUS
Let the words of my mouth and the meditation of my heart
be acceptable in your sight,
O Lord, my rock and my redeemer.
Psalm 19:14 – ESV
EXODUS
Dr. Robert L Cate in The Layman’s Bible Book Commentary, Volume 2, Exodus (Nashville, Broadman Press) indicates “the book of Exodus is one of the most important books in the Old Testament. …. In this exodus Israel made a geographical pilgrimage from Egypt to Sinai, a social pilgrimage from slavery to freedom, and a spiritual pilgrimage from being merely the sons of Israel to being the covenant people of God”. In this old testament book we find the very foundations of God’s people and kingdom.
Here also we find Moses who is said to be the author of the Penteuch. More interesting he is just another flawed man, with many excuses, used by God in a most meaningful way. We will see again and again that God uses ordinary men in extraordinary ways.
As we consider the importance of Exodus let’s remember that here are found the burning bush, the plagues, the exodus from Egypt, the parting of the Red Sea, the ten commandments and so much more. As we proceed we will discover that Exodus is one of the more readable books.
Another interesting piece of “Twisted Scripture” from The Apologetics Study Bible:
Twisted Scripture: Exodus 31:12-17
According to the Seventh-day Adventists and other sabbatarian sects, the fourth commandment is an eternal decree to be obeyed by all throughout the ages. Since the Sabbath is Saturday, the sabbatarians deduce that Christians should be worshiping on the seventh day of the week, not the first. This passage, however, was not addressed to the church but to the children of Israel. Being under the new covenant, Christians are freed from the law of Moses (Rm 6:14; 14:5; Gl 3:24). The primitive church worshiped on the first day of the week (Ac 20:7; 1 Co 16:1-2), commemorating the resurrection of the Lord Jesus Christ
—Apologetics Study Bible, The
Thursday, January 14, 2010
Day 14 - Catch Up - Genesis 10 - 45
Genesis 10 – 45 A Catch Up Look
Since the beginning of blogs I have been an avid follower of certain blogs. One frustration I have had is when the blog is not updated on a regular basis. Now I understand why. I have gone eleven days without posting. I sincerely apologize. Hence the catch-up phrase. This much of the following commentary is strictly my perspective.
Chapter 11 deals with the Tower of Babel. We are told at this time the entire “earth had one language and the same words”. (Genesis 11:1 ESV) Now God came down, looked around and determine that man was attempting to gain all the knowledge of God. So the language was confused. And it remains so even though man still tries to establish himself as Gods equal.
Now comes on the scene The father of the patriarchs Abram (Abraham). Abraham was indeed a man of great faith. It seems the Lord spoke and Abraham responded as told. Can you say with confidence that you would move your family to an unknown place or that you would kill your son because God told you to. I think most of us would have to struggle with this.
It is true that God made a covenant with Abraham and that He blessed him in many ways.
I realize that Abraham lived in a different time and culture than your humble host. However, I think this is another example of God using a flawed individual in a powerful way. Genesis 12:10 – 13 “..So Abram went down to Egypt to sojourn there, for the famine was severe in the land. 11When he was about to enter Egypt, he said to Sarai his wife, “I know that you are a woman beautiful in appearance, 12and when the Egyptians see you, they will say, ‘This is his wife.’ Then they will kill me, but they will let you live. 13Say you are my sister, that it may go well with me because of you, and that my life may be spared for your sake.” (ESV) I may be off base but it seems to me that this is a rather cowardly action, to hide behind your wife to save your own life. What do you thin?
Some fundamentalist support this sort of action with their attitude toward women.
(To be Continued)
Sunday, January 3, 2010
The Flood - Two By Two?
DAY 3 GENESIS 7 – 9
The first eleven chapters of Genesis are known by many commentators as “primeval history”. In three days we will have read nine of the eleven chapters. A comment was this morning by one of the participants in this study that he had read through the Bible ten times and this time he was rather surprised at how quickly the “flood” account came up. I too was surprised.
I have noted before that I have read through several times and each time I discover things that I had not noticed before. This time I noticed something marvelous in 6:19 “19 From all living creatures, from all living things, you must take two of each kind aboard the ark, to save their lives with yours; they must be a male and a female.” and then in 7:2 “2 Of every clean animal you must take seven pairs, a male and its female; of the unclean animals you must take one pair, a male and its female 3 (and of the birds of heaven, seven pairs, a male and its female), to preserve their species throughout the earth. ” It occurs to me that all of my life I heard about taking the animal aboard the ark “two by two”, now what about the extra six pairs? John MacArthur indicates: “ The extra 6 pairs of clean animals and birds would be used for sacrifice (8:20) and food (9:3) ”. This is another wonderful example of the spiritual “The Lord Will Provide”. God here has provided the sacrifice in the same way that “…he gave his only Son, that whoever believes in him should not perish but have eternal life.” (John 3:16)The Holy Bible, English Standard Version Copyright © 2001 by Crossway Bibles, a division of Good News Publishers. All rights reserved.
The first eleven chapters of Genesis are known by many commentators as “primeval history”. In three days we will have read nine of the eleven chapters. A comment was this morning by one of the participants in this study that he had read through the Bible ten times and this time he was rather surprised at how quickly the “flood” account came up. I too was surprised.
I have noted before that I have read through several times and each time I discover things that I had not noticed before. This time I noticed something marvelous in 6:19 “19 From all living creatures, from all living things, you must take two of each kind aboard the ark, to save their lives with yours; they must be a male and a female.” and then in 7:2 “2 Of every clean animal you must take seven pairs, a male and its female; of the unclean animals you must take one pair, a male and its female 3 (and of the birds of heaven, seven pairs, a male and its female), to preserve their species throughout the earth. ” It occurs to me that all of my life I heard about taking the animal aboard the ark “two by two”, now what about the extra six pairs? John MacArthur indicates: “ The extra 6 pairs of clean animals and birds would be used for sacrifice (8:20) and food (9:3) ”. This is another wonderful example of the spiritual “The Lord Will Provide”. God here has provided the sacrifice in the same way that “…he gave his only Son, that whoever believes in him should not perish but have eternal life.” (John 3:16)The Holy Bible, English Standard Version Copyright © 2001 by Crossway Bibles, a division of Good News Publishers. All rights reserved.
Saturday, January 2, 2010
Day 2 - Questions and More Questions
January 2, 2010 - Genesis 4 – 6
Readings for January 3rd, 2010 – Genesis 7 – 9
What a start in just two days and six chapters of Genesis we have encountered many of the most troubling questions of the Bible. Questions such as:
1. Are Adam and Eve real or just a metaphor?
2. . How do we interpret the creation account? Are the days 24 hour days?
3. Genesis 1:26 says: 26Then God said, “Let us make man£ in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.” (The Holy Bible, English Standard Version
Copyright © 2001 by Crossway Bibles, a division of Good News Publishers.)
Did you notice that the passage says “Let us make man in our image…”?
(At this point it should be noted that the Hebrew word for man (adam) is the generic term for mankind and becomes the proper name Adam).
Now we come to today’s readings. And another question arises: Why was Abel’s offering acceptable and Cain’s was not? ). The Apologetics study Bible indicates: “God preferred Abel's offering not because He liked meat more than vegetables or shepherds more than farmers, but because Abel's offering was made in faith (Heb 11:4). He offered the best of his flock ("the firstborn"), and Cain offered only "some" of his produce (Gn 4:3; cp. Ex 23:19; Lv 2:14).—Apologetics Study Bible, The
Twisted Scripture: Genesis 4:19
Mormons cite this verse and their own scriptures (Doctrines and Covenants, section 132) in order to justify polygamy. Polygamy, however, came into existence only after the fall in the garden. The creation mandate directs that a man shall be joined to one wife (2:24). Other verses that teach monogamy include Pr 5:18-19; Mal 2:14-15; Mk 10:2-8; 1 Co 7:2, 10; 1 Tm 3:2, 12; and Titus 1:6. While there are examples of polygamy in the OT (2 Sm 5:13; 1 Kg 11:3), they did not receive God's approval. Instead God, in His mercy, issued laws to protect the many wives and children of polygamists.
—Apologetics Study Bible, The
Is that not interesting? Often wondered how polygamy was justified.
And the LORD put a mark on Cain, lest any who found him should attack him. .” (The Holy Bible, English Standard Version Copyright © 2001 by Crossway Bibles, a division of Good News Publishers.). Now what was this “mark? John MacArthur in his notes on Genesis 4:15 says: “4:15 sign. While not described here, it involved some sort of identifiable mark that he was under divine protection which was mercifully given to Cain by God. At the same time, the mark that saved him was the lifelong sign of his shame. “
Now we come to Adam’s descendants to Noah in Chapter 5. It is here that we become aware the exceptional age of these patriarchs. Methuselah lived 969 years Joesph 110, that is a significant span that seems to have diminished after the flood.
Chapter 6 deals with the Nephilum and with Noah and the coming flood. It seems the earth had become an evil place and God was disappointed with His creation. Does that seem familiar?
A pastor friend of mine once said that he carried a small notebook in his pocket on which he wrote all of these questions for which there seemed to be no definitive answer. When he get to heaven he will ask God. We have a good start on our own notebooks.
Again Adam lived to be 930 years and it seems his memory was still good. I’ve just made it to 67 and my memory is slipping. Here is an interesting Twisted scripture that goes with Genesis 1:27:
Modern-day vampires trace their origins to this verse and the mythical figure of Lilith, who was supposedly created before Eve. The legend of Lilith derives from a theory that Genesis has two creation accounts (this verse and 2:7, 20-22). The two stories allow for two different women. Lilith does not appear in the Bible (apart from a debatable reference comparing her to a screech owl in the Hb text of Isa 34:14). Some rabbinic commentators, however, refer to Lilith as the first created woman, who refused to submit to Adam and fled from the garden. Eve was then created to be Adam's helper. After their expulsion from the garden, Adam reunited for a time with Lilith before finally returning to Eve. Lilith bore Adam a number of children, who became the demons of the Bible. According to kabbalistic legend, after Adam's reconciliation with Eve, Lilith took the title Queen of the Demons and became a murderer of infants and young boys, whom she turned into vampires.
—Apologetics Study Bible, The
Readings for January 3rd, 2010 – Genesis 7 – 9
What a start in just two days and six chapters of Genesis we have encountered many of the most troubling questions of the Bible. Questions such as:
1. Are Adam and Eve real or just a metaphor?
2. . How do we interpret the creation account? Are the days 24 hour days?
3. Genesis 1:26 says: 26Then God said, “Let us make man£ in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.” (The Holy Bible, English Standard Version
Copyright © 2001 by Crossway Bibles, a division of Good News Publishers.)
Did you notice that the passage says “Let us make man in our image…”?
(At this point it should be noted that the Hebrew word for man (adam) is the generic term for mankind and becomes the proper name Adam).
Now we come to today’s readings. And another question arises: Why was Abel’s offering acceptable and Cain’s was not? ). The Apologetics study Bible indicates: “God preferred Abel's offering not because He liked meat more than vegetables or shepherds more than farmers, but because Abel's offering was made in faith (Heb 11:4). He offered the best of his flock ("the firstborn"), and Cain offered only "some" of his produce (Gn 4:3; cp. Ex 23:19; Lv 2:14).—Apologetics Study Bible, The
Twisted Scripture: Genesis 4:19
Mormons cite this verse and their own scriptures (Doctrines and Covenants, section 132) in order to justify polygamy. Polygamy, however, came into existence only after the fall in the garden. The creation mandate directs that a man shall be joined to one wife (2:24). Other verses that teach monogamy include Pr 5:18-19; Mal 2:14-15; Mk 10:2-8; 1 Co 7:2, 10; 1 Tm 3:2, 12; and Titus 1:6. While there are examples of polygamy in the OT (2 Sm 5:13; 1 Kg 11:3), they did not receive God's approval. Instead God, in His mercy, issued laws to protect the many wives and children of polygamists.
—Apologetics Study Bible, The
Is that not interesting? Often wondered how polygamy was justified.
And the LORD put a mark on Cain, lest any who found him should attack him. .” (The Holy Bible, English Standard Version Copyright © 2001 by Crossway Bibles, a division of Good News Publishers.). Now what was this “mark? John MacArthur in his notes on Genesis 4:15 says: “4:15 sign. While not described here, it involved some sort of identifiable mark that he was under divine protection which was mercifully given to Cain by God. At the same time, the mark that saved him was the lifelong sign of his shame. “
Now we come to Adam’s descendants to Noah in Chapter 5. It is here that we become aware the exceptional age of these patriarchs. Methuselah lived 969 years Joesph 110, that is a significant span that seems to have diminished after the flood.
How Old Were the Patriarchs?
ADAM 930 years (Gen. 5:5)
SETH 912 years (Gen. 5:8)
ENOSH 905 years (Gen. 5:11)
ENOCH 365 years (Gen. 5:23)
METHUSELAH 969 years (Gen. 5:27)
LAMECH 777 years (Gen. 5:31)
NOAH 950 years (Gen. 9:29)
~~~ The Flood ~~~
SHEM 600 years (Gen. 11:10, 11)
EBER 464 years (Gen. 11:16, 17)
TERAH 205 years (Gen. 11:32)
ABRAHAM 175 years (Gen. 25:7)
ISAAC 180 years (Gen. 35:28)
JACOB 147 years (Gen. 47:28)
JOSEPH 110 years (Gen. 50:26)
The patriarchs who lieved before the Flood had an average lifespan of 900 years (Gen. 5). The ages of post-Flood patriarchs dropped rapidly and gradually leveled off (Gen. 11). Some suggest that this is due to major environmental changes brought about by the Flood.
A pastor friend of mine once said that he carried a small notebook in his pocket on which he wrote all of these questions for which there seemed to be no definitive answer. When he get to heaven he will ask God. We have a good start on our own notebooks.
Again Adam lived to be 930 years and it seems his memory was still good. I’ve just made it to 67 and my memory is slipping. Here is an interesting Twisted scripture that goes with Genesis 1:27:
Twisted Scripture: Genesis 1:27
Modern-day vampires trace their origins to this verse and the mythical figure of Lilith, who was supposedly created before Eve. The legend of Lilith derives from a theory that Genesis has two creation accounts (this verse and 2:7, 20-22). The two stories allow for two different women. Lilith does not appear in the Bible (apart from a debatable reference comparing her to a screech owl in the Hb text of Isa 34:14). Some rabbinic commentators, however, refer to Lilith as the first created woman, who refused to submit to Adam and fled from the garden. Eve was then created to be Adam's helper. After their expulsion from the garden, Adam reunited for a time with Lilith before finally returning to Eve. Lilith bore Adam a number of children, who became the demons of the Bible. According to kabbalistic legend, after Adam's reconciliation with Eve, Lilith took the title Queen of the Demons and became a murderer of infants and young boys, whom she turned into vampires.
—Apologetics Study Bible, The
Friday, January 1, 2010
HAPPY NEW YEAR - January 1, 2010 - Day 1 Genesis 1 - 3
GENESIS – THE BEGINNING
The New Jerusalem Bible indicates: Genesis, the story of origins, sets the scene for the whole Bible. It is the first book in our Bibles and it is the first of five scrolls in the Pentateuch the Hebrew Scriptures (Torah). Jack Hayford says “Genesis gives the beginning of almost everything, including the beginning of the universe, life, humanity, Sabbath, death, marriage, sin, redemption, family, literature, cities, art, language and sacrifice.” So let us begin.
The Creation of the World, Paradise, and the Test of Free Will and The Fall are the titles for the first three chapters in The New Jerusalem Bible. The first three chapters present us with many questions. The first bit of trivia from The Apologetics Study Bible:
Twisted Scripture: Genesis 1:1-2
The creation story has been interpreted in various ways. Some Christians believe a time gap exists between these verses, with verse 1 referring to God's initial creative act and verse 2 describing a world plunged into chaos and darkness, possibly through the expulsion of Satan from heaven. Only later in the chapter does God choose to create human beings (v. 27). According to this gap theory, millions of years could have passed between verses 1 and 2.
Using similar logic, those followers of the New Age movement who believe in the existence of the lost continent of Atlantis place the rise and fall of the ancient civilization between verses 1-2. Edgar Cayce, known as the "sleeping prophet," taught that Atlantis existed 10 million years ago and was inhabited by spirit beings. After a cataclysmic destruction ("chaos and darkness"), the spirits of the inhabitants eventually took up residence in the bodies of Adam and Eve and the others who populated God's new creation (v. 27). Thus all earthlings originally resided in Atlantis.
—Apologetics Study Bible, The
Two creation accounts, Atlantis, Edgar Cayce, all of this in the first chapters of Genesis? Not only that but “The Hebrew word for "God," Elohim, is grammatically plural—Apologetics Study Bible, This has been interpreted by some, including the Masons in Dan Brown’s The Lost Symbol, to mean that we are all gods. Wow, all of this and more in our first read. This is why prayer and the leadership of the Holy Spirit is essential.
Bible. English. New Jerusalem Bible. 1990.
The New Jerusalem Bible.—Reader’s ed.
The New Jerusalem Bible. New York : Doubleday, 1985
Hayford’s Bible Handbook
Copyright 1995 by Thomas Nelson, Inc.
Published in Nashville, Tennessee, by Thomas Nelson, Inc.
Hayford, Jack W. ; Thomas Nelson Publishers: Hayford's Bible Handbook. Nashville : Thomas Nelson Publishers, 1995
The Apologetics Study Bible —Apologetics Study Bible, The
Copyright © 2007 by Holman Bible Publishers. Database © 2007 WORDsearch Corp.
Addendum to Genesis 1 – 3
Over the years in my Bible studies I have used many reference resources ranging from very conservative to extremely liberal. One such resource that I have avoided until recently is the Holman Christian Standard version published in 1999. I recently acquired a copy of The Apogetics Study Bible in the Homan Christian Standard Version. In my opinion the Bible texts are sound but the study portions are very conservative to the extreme. However, I have found the “Twisted Scripture” portions to be quite interesting and illustrative of the point that we must be extremely careful in our interpretation. You will find that I will use some of these throughout this study. Here are two that go with the readings for January 1st.
Twisted Scripture: Genesis 1:27
Modern-day vampires trace their origins to this verse and the mythical figure of Lilith, who was supposedly created before Eve. The legend of Lilith derives from a theory that Genesis has two creation accounts (this verse and 2:7, 20-22). The two stories allow for two different women. Lilith does not appear in the Bible (apart from a debatable reference comparing her to a screech owl in the Hb text of Isa 34:14). Some rabbinic commentators, however, refer to Lilith as the first created woman, who refused to submit to Adam and fled from the garden. Eve was then created to be Adam's helper. After their expulsion from the garden, Adam reunited for a time with Lilith before finally returning to Eve. Lilith bore Adam a number of children, who became the demons of the Bible. According to kabbalistic legend, after Adam's reconciliation with Eve, Lilith took the title Queen of the Demons and became a murderer of infants and young boys, whom she turned into vampires.
Twisted Scripture: Genesis 3:15
Many Pentecostal Oneness sects use this verse to promote the serpent seed theory. William Branham, a faith healing evangelist of the 1940s, taught that Eve's sin in the garden was an illicit sexual affair with the serpent, resulting in her pregnancy. The serpent's seed was Cain and his descendants. Scripture is clear that the first sin was not sexual but rather consisted of Adam's disobedience to God's command not to eat from the tree of the knowledge of good and evil (2:16-17).
(The Apologetics Study Bible. Copyright 2007, Holman Bible Publishers. Nashville, Tennessee)
The New Jerusalem Bible indicates: Genesis, the story of origins, sets the scene for the whole Bible. It is the first book in our Bibles and it is the first of five scrolls in the Pentateuch the Hebrew Scriptures (Torah). Jack Hayford says “Genesis gives the beginning of almost everything, including the beginning of the universe, life, humanity, Sabbath, death, marriage, sin, redemption, family, literature, cities, art, language and sacrifice.” So let us begin.
The Creation of the World, Paradise, and the Test of Free Will and The Fall are the titles for the first three chapters in The New Jerusalem Bible. The first three chapters present us with many questions. The first bit of trivia from The Apologetics Study Bible:
Twisted Scripture: Genesis 1:1-2
The creation story has been interpreted in various ways. Some Christians believe a time gap exists between these verses, with verse 1 referring to God's initial creative act and verse 2 describing a world plunged into chaos and darkness, possibly through the expulsion of Satan from heaven. Only later in the chapter does God choose to create human beings (v. 27). According to this gap theory, millions of years could have passed between verses 1 and 2.
Using similar logic, those followers of the New Age movement who believe in the existence of the lost continent of Atlantis place the rise and fall of the ancient civilization between verses 1-2. Edgar Cayce, known as the "sleeping prophet," taught that Atlantis existed 10 million years ago and was inhabited by spirit beings. After a cataclysmic destruction ("chaos and darkness"), the spirits of the inhabitants eventually took up residence in the bodies of Adam and Eve and the others who populated God's new creation (v. 27). Thus all earthlings originally resided in Atlantis.
—Apologetics Study Bible, The
Two creation accounts, Atlantis, Edgar Cayce, all of this in the first chapters of Genesis? Not only that but “The Hebrew word for "God," Elohim, is grammatically plural—Apologetics Study Bible, This has been interpreted by some, including the Masons in Dan Brown’s The Lost Symbol, to mean that we are all gods. Wow, all of this and more in our first read. This is why prayer and the leadership of the Holy Spirit is essential.
Bible. English. New Jerusalem Bible. 1990.
The New Jerusalem Bible.—Reader’s ed.
The New Jerusalem Bible. New York : Doubleday, 1985
Hayford’s Bible Handbook
Copyright 1995 by Thomas Nelson, Inc.
Published in Nashville, Tennessee, by Thomas Nelson, Inc.
Hayford, Jack W. ; Thomas Nelson Publishers: Hayford's Bible Handbook. Nashville : Thomas Nelson Publishers, 1995
The Apologetics Study Bible —Apologetics Study Bible, The
Copyright © 2007 by Holman Bible Publishers. Database © 2007 WORDsearch Corp.
Addendum to Genesis 1 – 3
Over the years in my Bible studies I have used many reference resources ranging from very conservative to extremely liberal. One such resource that I have avoided until recently is the Holman Christian Standard version published in 1999. I recently acquired a copy of The Apogetics Study Bible in the Homan Christian Standard Version. In my opinion the Bible texts are sound but the study portions are very conservative to the extreme. However, I have found the “Twisted Scripture” portions to be quite interesting and illustrative of the point that we must be extremely careful in our interpretation. You will find that I will use some of these throughout this study. Here are two that go with the readings for January 1st.
Twisted Scripture: Genesis 1:27
Modern-day vampires trace their origins to this verse and the mythical figure of Lilith, who was supposedly created before Eve. The legend of Lilith derives from a theory that Genesis has two creation accounts (this verse and 2:7, 20-22). The two stories allow for two different women. Lilith does not appear in the Bible (apart from a debatable reference comparing her to a screech owl in the Hb text of Isa 34:14). Some rabbinic commentators, however, refer to Lilith as the first created woman, who refused to submit to Adam and fled from the garden. Eve was then created to be Adam's helper. After their expulsion from the garden, Adam reunited for a time with Lilith before finally returning to Eve. Lilith bore Adam a number of children, who became the demons of the Bible. According to kabbalistic legend, after Adam's reconciliation with Eve, Lilith took the title Queen of the Demons and became a murderer of infants and young boys, whom she turned into vampires.
Twisted Scripture: Genesis 3:15
Many Pentecostal Oneness sects use this verse to promote the serpent seed theory. William Branham, a faith healing evangelist of the 1940s, taught that Eve's sin in the garden was an illicit sexual affair with the serpent, resulting in her pregnancy. The serpent's seed was Cain and his descendants. Scripture is clear that the first sin was not sexual but rather consisted of Adam's disobedience to God's command not to eat from the tree of the knowledge of good and evil (2:16-17).
(The Apologetics Study Bible. Copyright 2007, Holman Bible Publishers. Nashville, Tennessee)
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