EXODUS
12: 1-11
The (1) Feast of the Passover [vs. 2-3; the 1st month, the 10th day; v. 6; at ‘twilight’].
14-20
The (2) Feast of Unleavened Bread [vs. 17-18; 1st month, the 14th day].
23: 14, 15a, 16
Three times you shall keep a feast to Me in the year.
The (2) Feast of Unleavened Bread [v. 15; month of ‘Abib’], the (3) Feast of Harvest [including Firstfruits??], and the (4) Feast of Ingathering.
NOTE: It is possible that the feasts of Harvest, Firstfruits, and Ingathering might have been combined in later periods.
34: 18
The (2) Feast of Unleavened Bread you shall keep. Seven days shall you eat unleavened bread, as I command you in the appointed time of the month of ‘Abib;’ for in the month of Abib you came out from Egypt.
22-23
And you shall observe the (5) Feast of Weeks [‘Pentecost;’ Leviticus 23: 15-16; Acts 2: 1], of the (3) Firstfruits of wheat (??) Harvest, and the (4) Feast of Ingathering at the years end. Three times in the year all your men shall appear before the Lord, the Lord God of Israel.
NOTE: This is the first time the ‘Feast of Weeks’ is mentioned, and is not part of the original three or four feasts.
LEVITICUS
16: 1-34
The (6) Day of Atonement [v. 29; 7th month and 10th day].
23: 1-2
And the Lord spoke to Moses, saying, “Speak to the children of Israel, and say to them: ‘The feasts of the Lord, which you shall proclaim to be holy convocations, these are My feasts:
3
The Sabbath [v. 38; ‘Sabbaths’].
5
The (1) Feast of Passover [1st month and 14th day].
6
The (2) Feast of Unleavened Bread [1st month and 15th day].
9-14
The (3) Feast of Firstfruits [Cp. Joshua 5: 11a]
15-22
The (5) Feast of Weeks [‘Pentecost;’ Leviticus 23: 15-16; Acts 2: 1].
23-25
The (7) Feast of Trumpets [v. 24; 7th month and 1st day].
26-32
The (6) Day of Atonement [v.27; 7th month and 10th day].
33-44
The (8) Feast of Tabernacles/Booths [vs. 34 & 39; 7th month and 15th day]. So Moses declared to the children of Israel the feasts of the Lord.
25: 1-7
The (9) Seven Year Sabbath [v. 4].
8-10
The (10) Year of Jubilee/Release [v. 8; seven Sabbaths of 49 years; vs. 9a &10, add 1year and it is celebrated on “The Day of Atonement” {Cp. 23: 27}.
NUMBERS
9: 1-2
Now the Lord spoke to Moses in the wilderness of Sinai in the first month (‘Abib’) of the second year after they had come out of the land of Egypt, saying: “Let the children of Israel keep the (1) Passover at its appointed time. And they kept the Passover on the fourteenth day of the first month, “at twilight” (Cp. Exodus 12: 6b; ‘after sunset’)
EXCEPTION:
6-12
Certain men were defiled because they came in contact with a human corpse and could not partake of the Passover. They were allowed to do so at the same day and time in the second month. This grace based upon exigent circumstances applied also to someone who was on a faraway journey during this time and included their posterity as well.
28: 9-10
(11) Sabbath Offerings.
11-15
(12) Monthly (‘New Moon’??) Offerings.
16-25
Offerings at (1) Passover [14th day of 1st month].
26-31
Offerings at the (5) Feast of Weeks [‘Pentecost;’ Leviticus 23: 15-16; Acts 2: 1]
29: 1-6
Offerings at the (7) Feast of Trumpets [1st day of the 7th month].
7-11
Offerings at the (6) Day of Atonement [10th day of the 7th month].
12-40
Offering at the (8) Feast of Tabernacles/Booths [v. 12; 15th day of the 7th month].
DEUTERONOMY
1-8
The (1) Feast of Passover Reviewed [v. 1; month of ‘Abib;’ v. 6b; at “twilight or sunset”].
9-12
The (5) Feast of Weeks Reviewed [‘Pentecost;’ Leviticus 23: 15-16; Acts 2: 1].
13-15
The (8) Feast of Tabernacles/Booths Reviewed (Cp. Numbers 29: 12).
16
Three times a year shall all your males appear before the Lord your God in the place where He chooses; at the (2) Feast of Unleavened Bread, the (5) Feast of Weeks [‘Pentecost;’ Leviticus 23: 15-16; Acts 2: 1], and the (8) Feast of Tabernacles/Booths; and they shall not appear before the Lord empty-handed.
I KINGS
8: 63-65; 9: 3
The (13) Dedication of the [‘first’]Temple.
II KINGS
22: 21; 23: 19, 21-23
The (1) Feast of the Passover.
I CHRONICLES
23: 31
(11) Sabbaths, (12) New Moons, and the set [‘appointed’??] feasts.
II CHRONICLES
2: 4b
(11) Sabbaths, (12) New Moons, and on the ‘set’ feasts of the Lord our God.
7: 5b, 8-11
The (13) Dedication of the [‘first’]Temple [v. 5].
8: 13b
(11) Sabbaths, (12) New Moons, and the three appointed [‘set’] yearly feasts- the (2) Feast of Unleavened Bread, the (5) Feast of Weeks/Pentecost [‘Pentecost;’ Leviticus 23: 15-16; Acts 2: 1], and the (8) Feast of Booths/Tabernacles.
30: 5, 13-18
The (1) Feast of the Passover to the Lord. The (2) Feast of Unleavened Bread.
NOTE: These ‘feasts’ were celebrated on the wrong date (Cp. Exodus 12: 1-6, 17-18).
31: 3b
(11) Sabbaths (??), (12) New Moons (??), and the ‘fixed’ festivals.
35: 1-19
King Josiah celebrated the (1) Feast of the Passover.
NOTE: No ‘Passover’ celebrated since the time of Samuel the Prophet (v. 18a).
EZRA
3: 2, 4-5a
Then Jeshua the son of Jehozadak and his brethren the priests, and Zerubbabel the son of Shealtiel and his brethren, arose and built the altar of the God of Israel to offer burnt offerings on it, as it is written in the law of Moses the man of God. They also kept the(8) Feast of Tabernacles/Booths, as it is written, and offered the daily burnt offerings in the number required by ordinance for each day. Afterwards they offered the regular burnt offering, and those for (12) New Moons and for all the ‘appointed’ feasts of the Lord that were consecrated. NOTE: Nowhere does it mention that God accepted these sacrifices, but the narrative is silent on the Divine acknowledgement.
5: 13, 15-16
The (13) Dedication of the [‘second’] Temple [v.15; 3rd day of the month ‘Adar’] was completed, and the descendants of the captivity of the children of Israel kept the
(1) Passover.
6: 19, 22
And the descendants of the captivity kept the (1) Passover on the fourteenth day of the first month [‘Abib’]. And they kept the (2) Feast of Unleavened Bread seven days with joy.
NEHEMIAH
8: 1b, 14b,
Now all the people gathered together as one man in the open square that was in front of the Water gate; and they told Ezra the scribe to bring the Book of the law of Moses, which the Lord had commanded Israel. And they found written in the law, which the Lord had commanded by Moses, that the children of Israel should dwell in booths [‘temporary shelters’] during the ‘feast’ of the seventh month. NOTE: The particular celebration is the (8) Feast of Tabernacles/Booths (Cp. Leviticus 23: 39-43)
17b
The children of Israel had not sat under booths ‘since the days of Joshua the son of
Nun ’ (Cp. Joshua 5: 9a, 10-11). And they kept the ‘Feast’ of [(8) Tabernacles/Booths] for seven days.
10: 33a, 35, 37
(11) Sabbaths, the (12) New Moons, and the (3) Feasts of Firstfruits.
ESTHER
2: 16
The tenth month, which is the month of 'Tebeth.'
3: 7a&b
The first month, the month of 'Nisan.'The twelfth month, which is the month 'Adar.'
8: 9
The third month, which is the month of 'Sivan.'
9: 18-24
The (14) Feast of Purim [v. 19b; on the 14th day of the month ‘Adar’]
Of the many Sabbaths, feast and days of offerings commanded by the Lord God for the Israelites to observe, only the Dedication of the [‘second’] Temple and Purim stand out as not having received a ‘Divine’ response; and often times, silence speaks volumes. Although God did not command King Solomon to build Him a House, but rather Solomon devotion and commitment fulfilled the wish of His father, King David; and God promised him that his descendant would complete what David wanted (Cp. II Samuel 7: 12b-13). Nevertheless, I Kings 9: 3 and II Chronicles 7: 5 attest to unfailing promise by God of what his heir finally accomplished.
It is interesting that in the Gospel narratives, Matthew through Luke [Matthew 26: 17-20; Mark 14: 1-2, 12; Luke 22: 1, 7-8, 11, 14] mention the Lord Jesus Christ celebrating the (2) Feast of Unleavened Bread and the (1) Passover; but the order is reversed (Cp. Exodus 12: 2-3, 6, 17-18??). Only in John’s account is the Dedication of the Temple mentioned [NOTE: Presumably the ‘first’ Temple built by King Solomon; Cp. I Kings 8: 63-65; 9: 3; II Chronicles 7: 5b, 6-11]. The author also states that “it was during ‘winter’ (Cp. John 10: 22),” which is in accord with the traditional Jewish Religious Calendar of happening September-October, on the first day of the month. Coincidentally, this is the same time as the (7) Feast of Trumpets (Cp. Leviticus 23: 4). This interval of months would be considered the ‘fall’ season for those of us living in America or the Western Hemisphere.
The apostle John also includes the (1) Passover, but he leaves out the (2) Feast of Unleavened Bread. Additionally, there is a reference to there being Greeks among those who came up to worship at the ‘feast’ [again, presumably the (1) Passover; Cp. John12: 20??], in violation of the prohibition in the Law of Moses that ‘foreigners’ are not to partake of it (Cp. Exodus 12: 43). Outside of the Gospels, the book of Acts mentions the Day of (5) Pentecost (Cp. 2: 1), which is essentially the (5) Feast of Weeks (Cp. Leviticus 23: 15-16). The (2) Days of Unleavened Bread is mentioned in Acts 12: 3; 20: 6, and in Acts18: 21; 20: 16, the writer says the apostle Paul wanted to keep the coming ‘feast’ in Jerusalem, which in all likelihood is the (5) Day Pentecost/the Feast of Weeks (Cp. Acts 2: 1; Leviticus 23: 15-16).
ONE FINAL THOUGHT:
The Gospel account of Jesus celebrating the (2) Feast of Unleavened Bread and
the (1) Passover for the last time with His disciples before His betrayal and evening before the ‘Crucifixion’ might be misunderstood. The aforementioned ‘feast’ represents the male [‘Paschal’] lamb, without spot or blemish that was to be slain and eaten with unleavened bread and bitter herbs as a ‘Memorial’ to the children of Israel being delivered from Egyptian bondage by the Mighty hand of the Lord God
(Cp. Exodus 12: 12-13, 26-27). A more solemn occasion might have been the symbolism of the (6) Day of Atonement (Cp. Leviticus 16: 1-34; 23: 26-32), where two goats were chosen as redemption for the sins of the people. The lot of one was freedom as the scapegoat and was sent away into the wilderness, but the other one had to be ritually sacrificed by the shedding of blood as a vicarious atonement for the sins of the Children of Israel.
Lastly, there is a curious passage in Jeremiah 7: 22-23: “For I did not speak to your fathers, or command them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices (??).” “But this is what I commanded them, saying, ‘Obey My voice, and I will be Your God, and you shall be My people. And walk in the ways that I commanded you that it may be well with you.’
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
March 14, 2009
pbks@hotmail.com
Saturday, March 14, 2009
Thursday, March 12, 2009
The Book of the Law of God
It is probably without much dispute or controversy among the three major World religions (Judaism, Christianity, and Islam) that the prophet Moses received the Law of God on Mount Sinai, the “Ten Commandments” (‘Decalogue’), which he wrote down on stone tablets. This simple method for recording legal contracts and commercial transactions was widely practiced throughout the Mesopotamian Valley at that time. The various materials used during the Fourth Century B.C. consisted of wax-covered and soft clay or stone tablets hardened in the sun. Perhaps the earliest known script or alphabet was Phoenician, followed by cuneiform, and then, by the pictorial representation of the Egyptian hieroglyphs. Letters or symbols were impressed into the softened clay or stone using an instrument called a ‘stylus.’
The brief historical overview will serve as a basis for the query as to how were these very sacred commandments of God written in a book (??) at such an early time period. Exodus 24: 7 is the first mention of ‘book,’ and right after that, ‘tablets of stone’ is recorded in Exodus 31: 18. It would be quite amazing for a book to have been manufactured or developed back then; at least in the sense of the way that such an item is produced since the invention of the modern printing press.
Exodus 24: 3-4, 7
Then Moses came and recounted to the people all the words of the Lord and all the ordinances (Exodus 20: 1 - 23: 19); and all the people answered with one voice, and said, “All the words which the Lord has spoken we will do!” And Moses wrote down all the words of the Lord [on what??]. Then he arose early in the morning, and built an altar at the foot of the mountain with twelve pillars for the twelve tribes of Israel. Then he took the book of the covenant (??) and read it in the hearing of the people; and they said, “All that the Lord hath spoken we will do, and we will be obedient!”
24:12, 18; 31: 18
Now the Lord said to Moses, "Come up to Me on the mountain and remain there, and I will give you the stone tablets with the law and the commandments which I have written for their instruction.” And Moses entered the midst of the cloud as he went up to the mountain; and Moses was on the mountain forty days and forty nights. [See Exodus 25: 1 – 31: 17] And when He had finished speaking with him upon Mount Sinai, He gave Moses the two tablets of the testimony, tablets of stone, written by the finger of God.
31:18
And when He had finished speaking with him upon Mount Sinai, He gave Moses the two tablets of the testimony, tablets of stone, written by the finger of God.
32: 15-16
Then Moses turned and went down from the mountain with the two tablets of the testimony in his hand, tablets which were written on both sides, they were written on one side and the other. And the tablets were God's work, and the writing was God's writing engraved on the tablets
34.1-2 Now the Lord said to Moses, "Cut out for you two stone tablets like the former ones, and I will write on the tablets the words that were on the former tablets which you shattered". “So be ready by morning, and come up in the morning to Mount Sinai (Cp. 3:6??), and present yourself to Me on the top of the mountain.
27
The Lord said to Moses, “Write down these words. . .”
40: 20
He took ‘the Testimony’ [“Ten Commandments”] and put it into the ark, inserted the poles through the rings of the ark, and put the mercy seat on top of the ark.
Deuteronomy 4: 44-45
Now this is the law which Moses set before the children of Israel. These are the testimonies, the statutes, and the judgments which Moses spoke to the children of Israel after they came out of Egypt.
10: 1-5
“At that time the Lord said to me, ‘Cut out for yourself two tablets of stone like the former ones, and come up to Me on the mountain, and make an ark of wood for yourself. ‘And I will write on the tablets the words that were on the former tablets which you shattered, and you shall put them in the ark.’ “So I made an ark of acacia wood (‘Bezalel’ made; Cp. Exodus 35: 30, 31, 37: 1??) and cut out two tablets of stone like the former ones, and went up the mountain with the two tablets in my hand. “And he wrote on the tablets, like the former writing, the Ten Commandments which the Lord had spoken to you on the mountain from the midst of the fire on the day of the assembly; and the Lord gave them to me. “Then I turned and came down from the mountain, and put the tablets in the ark which I had made; and there they are, as the Lord had commanded me.”
27: 2-3, 8
”So it shall be on the day when you shall cross the Jordan to the land which the Lord your God gives you, that you shall set up for yourself large stones, and coat them with lime and write on them all the words of this law, when you cross over, in order that you may enter the land which the lord your God gives you, a land flowing with milk and honey, as the Lord, the God of your fathers, promised you. “And you shall write on the stones all the words of this law very distinctly.”
28: 58
“If you are not careful to observe all the words of this law which are written in this book, to fear the honored and awesome name, the Lord your God.
29: 27
Therefore, the anger of the Lord burned against that land, to bring upon it every curse which is written in this book.
31:19, 21-22, 24-26
“Now therefore, write this song for yourselves, and teach it to the sons of Israel; put it on their lips, in order that this song may be a witness for Me against the sons of Israel. “Then it shall come about, when many evils and troubles have come upon them, that this song will testify before them as a witness (for it shall not be forgotten from the lips of their descendants); for I know their intent which they are developing today, before I have brought them into the land which I swore.” So Moses wrote this song the same day, and taught it to the sons of Israel. And it came about, when Moses finished writing the words of this law in a book until they were complete, that Moses commanded the Levites who carried the ark of the covenant of the Lord, saying, “Take this book of the law and place it beside (??) the ark of the covenant of the Lord your God, that it may remain there as a witness against you.
32: 46
And he said to them: “Set your hearts on all the words which I testify among you today, which you shall command your children to be careful to observe; all the words of this law.”
Joshua 1: 8
“This book of the law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do all that is written in it, for then you will make your way prosperous, and then you will have success.”
8: 31-32
As it is written in the book of the law of Moses.
24: 26
And Joshua wrote these words in the book of the law of God; and he took a large stone and set it up under the oak that is by the sanctuary of the Lord (where??)
I Samuel 10: 25a
Then Samuel told the people the ordinances of the kingdom, and he wrote them in the book and placed it before (??) the Lord.
I Kings 8: 1, 3-4, 9 (Cp. II Chronicles 5: 1-14)
Now Solomon assembled the elders of Israel and all the heads of the tribes, the chief fathers of the children of Israel, to King Solomon in Jerusalem that they might bring up the ark of the covenant of the Lord from the City of David, which is Zion. So all the elders of Israel came, and the priests took up the ark. Then they brought up the ark of the Lord, the tabernacle of meeting, and all the holy furnishings that were in the tabernacle. The priests and the Levites brought them up. Nothing was in the ark except the two tablets of stone which Moses put there at Horeb, when the Lord made a covenant with the children of Israel, when they came out of the land of Egypt.
II Kings 22: 8, 10, 14 (Cp. II Chronicles 34: 8-24)
Then Hilkiah the high priest said to Shaphan the scribe, "I have found the book of the law in the house of the Lord". And Hilkiah gave the book to Shaphan who read it. Morever, Shaphan the scribe told the king saying, "Hilkiah the priest has given me a book". And Shaphan read it in the presence of the king.
23: 1, 2
Then the king sent, and they gathered to him all the elders of Judah and Jerusalem. And the king went up to the house of the Lord and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests and the prophets and all the people, both small and great; and he read in their hearing all the words of the book of the covenant, which was found in the house of the Lord.
23.21-22, 24-25
Then the king commanded all the people saying, "Celebrate the Passover to the Lord God as it is written in this book of the covenant". Surely such a Passover had not been celebrated from the days of the judges who judged Israel, nor in all the days of the kings of Israel and of the kings of Judah. Moreover, Josiah removed the mediums and the spirits and the teraphim and the idols and all the abominations that were seen in the land of Judah and in Jerusalem, that he might confirm the words of the law which were written in the book that Hilkiah the priest found in the house of the Lord. And before him there was no king like him who turned to the Lord with all his heart and with all his soul and with all his might, according to all the Law of Moses; nor did any like him arise after him.
II Chronicles 17: 1-3
Also in the third year of his reign he sent his leaders, Ben-Hail, Obadiah, Zechariah, Nethanel, and Michaiah to teach in the cities of Judah, and with them he sent Levites: Shemiah, Nethaniah, Zebadiah, Ashael, Shemiramoth, Jehonathan, Adonijah, Tobijah, and Tobadonijah; the Levites, and with them Elishama and Jehoram, the priests. So they taught in Judah, and had the book of the Law of the Lord with them; they went throughout all the cities of Judah and taught the people.
Ezra 3: 2, 4-5a
Then Jeshua the son of Jehozadak and his brethren the priests, and Zerubbabel the son of Shealtiel and his brethren, arose and built the altar of the God of Israel to offer burnt offerings on it, as it is written in the law of Moses the man of God. They also kept the ‘Feast of Tabernacles,’ as it is written, and offered the daily burnt offerings in the number required by ordinance for each day. Afterwards they offered the regular burnt offering, and those for ‘New Moons’ and for all the appointed feasts of the Lord that were consecrated. NOTE: Nowhere does it mention that God accepted these sacrifices, but the narrative is silent on the Divine acknowledgement.
Nehemiah 8: 1, 14
Now all the people gathered together as one man in the open square that was in front of the Water gate; and they told Ezra the scribe to bring the Book of the law of Moses, which the Lord had commanded Israel. And they found written in the law, which the Lord had commanded by Moses, that the children of Israel should dwell in booths [‘temporary shelters’] during the feast of the seventh month.
Oral narrative accounts and histories preceded the science of writing by hundreds of years, and considering the sheer volume as well as the detailed information contained within the Laws, Statutes, and Ordinances of the “Torah” (Heb. ‘Law;’ Genesis-Deuteronomy), not to mention the other sacred ‘Writings,’ it is certainly worth consideration to inquire if it would be possible that everything was written down in a ‘book’ as such, in that contemporary situation. Some of the later prophets also use words like ‘tablet’ or ‘scroll’ (Cp. Isaiah 30: 8a), and Habakkuk has ‘tablet’ also (Cp. Habakkuk 2: 2b). The prophet Jeremiah might help shed some light on this matter because he uses the phrase, “scroll of a book” (Cp. Jeremiah 36: 2a; 4a, 8b, 10a). He also mentions the scribe’s chamber (Cp. 36: 20-21), which could possibly have reference to a library of sorts. In that same chapter, verse 32 mentions that King Jehoiakim, after hearing a few lines from the book, cut it up and threw it in the fire.
Doubtless, pious Jewish scribes, to include perhaps, scholars of rabbinic schools, prophets, and those who descend from the Levites (Aaron and Moses) or priests, might have had a hand in composing, revising, and editing whole sections over many generations, centuries even, to preserve the cultural, historical, and religious legacy of the Jewish people, whether living within their homeland or as captives in foreign nations, about their relationship with the One True God, the God of Israel.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
March 11, 2009
pbks@hotmail.com
The brief historical overview will serve as a basis for the query as to how were these very sacred commandments of God written in a book (??) at such an early time period. Exodus 24: 7 is the first mention of ‘book,’ and right after that, ‘tablets of stone’ is recorded in Exodus 31: 18. It would be quite amazing for a book to have been manufactured or developed back then; at least in the sense of the way that such an item is produced since the invention of the modern printing press.
Exodus 24: 3-4, 7
Then Moses came and recounted to the people all the words of the Lord and all the ordinances (Exodus 20: 1 - 23: 19); and all the people answered with one voice, and said, “All the words which the Lord has spoken we will do!” And Moses wrote down all the words of the Lord [on what??]. Then he arose early in the morning, and built an altar at the foot of the mountain with twelve pillars for the twelve tribes of Israel. Then he took the book of the covenant (??) and read it in the hearing of the people; and they said, “All that the Lord hath spoken we will do, and we will be obedient!”
24:12, 18; 31: 18
Now the Lord said to Moses, "Come up to Me on the mountain and remain there, and I will give you the stone tablets with the law and the commandments which I have written for their instruction.” And Moses entered the midst of the cloud as he went up to the mountain; and Moses was on the mountain forty days and forty nights. [See Exodus 25: 1 – 31: 17] And when He had finished speaking with him upon Mount Sinai, He gave Moses the two tablets of the testimony, tablets of stone, written by the finger of God.
31:18
And when He had finished speaking with him upon Mount Sinai, He gave Moses the two tablets of the testimony, tablets of stone, written by the finger of God.
32: 15-16
Then Moses turned and went down from the mountain with the two tablets of the testimony in his hand, tablets which were written on both sides, they were written on one side and the other. And the tablets were God's work, and the writing was God's writing engraved on the tablets
34.1-2 Now the Lord said to Moses, "Cut out for you two stone tablets like the former ones, and I will write on the tablets the words that were on the former tablets which you shattered". “So be ready by morning, and come up in the morning to Mount Sinai (Cp. 3:6??), and present yourself to Me on the top of the mountain.
27
The Lord said to Moses, “Write down these words. . .”
40: 20
He took ‘the Testimony’ [“Ten Commandments”] and put it into the ark, inserted the poles through the rings of the ark, and put the mercy seat on top of the ark.
Deuteronomy 4: 44-45
Now this is the law which Moses set before the children of Israel. These are the testimonies, the statutes, and the judgments which Moses spoke to the children of Israel after they came out of Egypt.
10: 1-5
“At that time the Lord said to me, ‘Cut out for yourself two tablets of stone like the former ones, and come up to Me on the mountain, and make an ark of wood for yourself. ‘And I will write on the tablets the words that were on the former tablets which you shattered, and you shall put them in the ark.’ “So I made an ark of acacia wood (‘Bezalel’ made; Cp. Exodus 35: 30, 31, 37: 1??) and cut out two tablets of stone like the former ones, and went up the mountain with the two tablets in my hand. “And he wrote on the tablets, like the former writing, the Ten Commandments which the Lord had spoken to you on the mountain from the midst of the fire on the day of the assembly; and the Lord gave them to me. “Then I turned and came down from the mountain, and put the tablets in the ark which I had made; and there they are, as the Lord had commanded me.”
27: 2-3, 8
”So it shall be on the day when you shall cross the Jordan to the land which the Lord your God gives you, that you shall set up for yourself large stones, and coat them with lime and write on them all the words of this law, when you cross over, in order that you may enter the land which the lord your God gives you, a land flowing with milk and honey, as the Lord, the God of your fathers, promised you. “And you shall write on the stones all the words of this law very distinctly.”
28: 58
“If you are not careful to observe all the words of this law which are written in this book, to fear the honored and awesome name, the Lord your God.
29: 27
Therefore, the anger of the Lord burned against that land, to bring upon it every curse which is written in this book.
31:19, 21-22, 24-26
“Now therefore, write this song for yourselves, and teach it to the sons of Israel; put it on their lips, in order that this song may be a witness for Me against the sons of Israel. “Then it shall come about, when many evils and troubles have come upon them, that this song will testify before them as a witness (for it shall not be forgotten from the lips of their descendants); for I know their intent which they are developing today, before I have brought them into the land which I swore.” So Moses wrote this song the same day, and taught it to the sons of Israel. And it came about, when Moses finished writing the words of this law in a book until they were complete, that Moses commanded the Levites who carried the ark of the covenant of the Lord, saying, “Take this book of the law and place it beside (??) the ark of the covenant of the Lord your God, that it may remain there as a witness against you.
32: 46
And he said to them: “Set your hearts on all the words which I testify among you today, which you shall command your children to be careful to observe; all the words of this law.”
Joshua 1: 8
“This book of the law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do all that is written in it, for then you will make your way prosperous, and then you will have success.”
8: 31-32
As it is written in the book of the law of Moses.
24: 26
And Joshua wrote these words in the book of the law of God; and he took a large stone and set it up under the oak that is by the sanctuary of the Lord (where??)
I Samuel 10: 25a
Then Samuel told the people the ordinances of the kingdom, and he wrote them in the book and placed it before (??) the Lord.
I Kings 8: 1, 3-4, 9 (Cp. II Chronicles 5: 1-14)
Now Solomon assembled the elders of Israel and all the heads of the tribes, the chief fathers of the children of Israel, to King Solomon in Jerusalem that they might bring up the ark of the covenant of the Lord from the City of David, which is Zion. So all the elders of Israel came, and the priests took up the ark. Then they brought up the ark of the Lord, the tabernacle of meeting, and all the holy furnishings that were in the tabernacle. The priests and the Levites brought them up. Nothing was in the ark except the two tablets of stone which Moses put there at Horeb, when the Lord made a covenant with the children of Israel, when they came out of the land of Egypt.
II Kings 22: 8, 10, 14 (Cp. II Chronicles 34: 8-24)
Then Hilkiah the high priest said to Shaphan the scribe, "I have found the book of the law in the house of the Lord". And Hilkiah gave the book to Shaphan who read it. Morever, Shaphan the scribe told the king saying, "Hilkiah the priest has given me a book". And Shaphan read it in the presence of the king.
23: 1, 2
Then the king sent, and they gathered to him all the elders of Judah and Jerusalem. And the king went up to the house of the Lord and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests and the prophets and all the people, both small and great; and he read in their hearing all the words of the book of the covenant, which was found in the house of the Lord.
23.21-22, 24-25
Then the king commanded all the people saying, "Celebrate the Passover to the Lord God as it is written in this book of the covenant". Surely such a Passover had not been celebrated from the days of the judges who judged Israel, nor in all the days of the kings of Israel and of the kings of Judah. Moreover, Josiah removed the mediums and the spirits and the teraphim and the idols and all the abominations that were seen in the land of Judah and in Jerusalem, that he might confirm the words of the law which were written in the book that Hilkiah the priest found in the house of the Lord. And before him there was no king like him who turned to the Lord with all his heart and with all his soul and with all his might, according to all the Law of Moses; nor did any like him arise after him.
II Chronicles 17: 1-3
Also in the third year of his reign he sent his leaders, Ben-Hail, Obadiah, Zechariah, Nethanel, and Michaiah to teach in the cities of Judah, and with them he sent Levites: Shemiah, Nethaniah, Zebadiah, Ashael, Shemiramoth, Jehonathan, Adonijah, Tobijah, and Tobadonijah; the Levites, and with them Elishama and Jehoram, the priests. So they taught in Judah, and had the book of the Law of the Lord with them; they went throughout all the cities of Judah and taught the people.
Ezra 3: 2, 4-5a
Then Jeshua the son of Jehozadak and his brethren the priests, and Zerubbabel the son of Shealtiel and his brethren, arose and built the altar of the God of Israel to offer burnt offerings on it, as it is written in the law of Moses the man of God. They also kept the ‘Feast of Tabernacles,’ as it is written, and offered the daily burnt offerings in the number required by ordinance for each day. Afterwards they offered the regular burnt offering, and those for ‘New Moons’ and for all the appointed feasts of the Lord that were consecrated. NOTE: Nowhere does it mention that God accepted these sacrifices, but the narrative is silent on the Divine acknowledgement.
Nehemiah 8: 1, 14
Now all the people gathered together as one man in the open square that was in front of the Water gate; and they told Ezra the scribe to bring the Book of the law of Moses, which the Lord had commanded Israel. And they found written in the law, which the Lord had commanded by Moses, that the children of Israel should dwell in booths [‘temporary shelters’] during the feast of the seventh month.
Oral narrative accounts and histories preceded the science of writing by hundreds of years, and considering the sheer volume as well as the detailed information contained within the Laws, Statutes, and Ordinances of the “Torah” (Heb. ‘Law;’ Genesis-Deuteronomy), not to mention the other sacred ‘Writings,’ it is certainly worth consideration to inquire if it would be possible that everything was written down in a ‘book’ as such, in that contemporary situation. Some of the later prophets also use words like ‘tablet’ or ‘scroll’ (Cp. Isaiah 30: 8a), and Habakkuk has ‘tablet’ also (Cp. Habakkuk 2: 2b). The prophet Jeremiah might help shed some light on this matter because he uses the phrase, “scroll of a book” (Cp. Jeremiah 36: 2a; 4a, 8b, 10a). He also mentions the scribe’s chamber (Cp. 36: 20-21), which could possibly have reference to a library of sorts. In that same chapter, verse 32 mentions that King Jehoiakim, after hearing a few lines from the book, cut it up and threw it in the fire.
Doubtless, pious Jewish scribes, to include perhaps, scholars of rabbinic schools, prophets, and those who descend from the Levites (Aaron and Moses) or priests, might have had a hand in composing, revising, and editing whole sections over many generations, centuries even, to preserve the cultural, historical, and religious legacy of the Jewish people, whether living within their homeland or as captives in foreign nations, about their relationship with the One True God, the God of Israel.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
March 11, 2009
pbks@hotmail.com
Wednesday, March 11, 2009
The Ark of the Covenant
In studying the history of the beginnings of the Jewish religion as presented in the Old Testament, one cannot help but notice the importance placed upon the most sacred of furnishings contained within the tabernacle or temple, the ‘Holiest of Holies,’ and that is the ark of the Covenant of the Lord. The journey of this special representation of deity, began from the wilderness of Sinai behind a tent curtain, later to be hoisted upon the shoulders of the Levites as the children of Israel cross the Jordan River to enter the land of promise. The ark of God stays at Bethel in Shiloh until the Philistines take it as a prize in battle for defeating the Israelites and return with it to Ashdod and place it in the temple of their god, Dagon.
The God of Israel punishes the Philistines and they place it on an ox cart with the proper sacrifices to atone for their deeds. The ark of the Lord is returned back to the territory of the land of Israel but it eventually ends up to dwell permanently in the land of Judah where King Solomon finally completes his father David’s heartfelt desire to build the Lord’s house where the ark will be placed within. Solomon does indeed finish building and dedicating the temple with the Ark of the Covenant and all the holy furnishings (Cp. I Kings 5 and II Chronicles 5). This is the last time that the ark is mentioned in Holy Writ except in the book of Revelation (Cp. Revelation 11: 19).
Exodus 25: 8, 10, 16, 21b
“And let them construct a sanctuary for Me, that I may dwell among them.” And they shall construct an ark of acacia wood two and a half cubits long (3. 75 feet) and one and a half cubits wide (2. 25 feet), and one and a half cubits high [2. 25 feet].” “And you shall put into the ark the testimony which I shall give you.”
21a, 22
“And you shall put the mercy seat on top of the ark. “And there I will meet with you; and from above the mercy seat, and from between the two cherubim which are upon the ark of the testimony; I will speak to you about all that I will give you in commandment for the sons of Israel.
40: 20
He took the Testimony and put it into the ark, inserted the poles through the rings of the ark, and put the mercy seat on top of the ark.
Deuteronomy 10: 1-5
“At that time the Lord said to me, ‘Cut out for yourself two tablets of stone like the former ones, and come up to Me on the mountain, and make an ark of wood for yourself. ‘And I will write on the tablets the words that were on the former tablets which you shattered, and you shall put them in the ark.’ “So I made an ark of acacia wood (NOTE: actually,‘Bezalel’ made it; Cp. Exodus 35: 30, 31, 37: 1??) and cut out two tablets of stone like the former ones, and went up the mountain with the two tablets in my hand. “And he wrote on the tablets, like the former writing, the Ten Commandments which the Lord had spoken to you on the mountain from the midst of the fire on the day of the assembly; and the Lord gave them to me. “Then I turned and came down from the mountain, and put the tablets in the ark which I had made; and there they are, as the Lord had commanded me.”
31: 9
So Moses wrote this law and gave it to the priests, the sons of Levi who carried the Ark of the Covenant of the Lord and to all the elders of Israel.
19, 26
Moses commanded the Levites who carried the ark of the covenant of the Lord, saying, “Take this book of the law and place it beside the ark of the covenant of the Lord your God, that it may remain there as a witness against you.
Joshua 7: 6
The ark of the covenant of the Lord.
I Samuel 3: 1, 4
Word from the Lord was rare in those days and visions were infrequent. The temple of the Lord, where the ark was.
4: 3, 10
The ark of the covenant was at Shiloh and the Philistines defeated Israel and took the ark of God.
5: 1-2
The Philistines took the ark [of the Covenant] from Ebenezer (territory of Benjamin and the land of Judah) and brought it to Ashdod, placing it in the house of Dagon.
6: 18
Even as far as the large stone of Abel on which they sat the ark of the Lord, which stone remains to this day in the field of Joshua of Beth Shemesh.
15, 19
The Levites took down the ark of the Lord. Some of the men of Beth-Shemesh (territory and tribe of Judah) looked into the ark of the Lord and He struck down
50, 070 men of the people.
NOTE: This is like what happened to those Nazi soldiers and other government officials from Germany in the “Indiana Jones” movie.
7: 1-2
In Kiriath-jaarim (“Hebron;” tribe of ‘Dan’ in Judea??) the ark was brought to the house of Abinadab on the hill, and his son Eleazar was consecrated to keep the ark of the Lord.
14: 3, 18
And Ahijah, the son of Ahitub, Ichabod’s brother, the son of Phinehas, the son of Eli (Cp. I Samuel 1: 3), the priest of the Lord at Shiloh. . . Then Saul said to Ahijah, “Bring the ark of God here [Gibneah of Benjamin].” For the ark of God was at that time with the sons of Israel [at‘Shiloh’??].
II Samuel 6: 2-3a, 11a, 12a (Cp. I Chronicles 13: 1-14; 15 – 16)
And David arose and went with all the people from Baale Judah (“Kiriath-jearim”) to bring up from there the ark of God, whose name is called by the Name, the Lord of Hosts (YHVH Sabaoth), who dwells between the cherubim. So they set the ark of God on a new cart, and brought it out of the house of Abinadab. The ark of the Lord remained in the house of Obed-Edom the Gittite three months. So David went and brought up the ark of God from the house of Obed-Edom to the city of David with gladness.
7: 2
The king [David] said to Nathan the prophet, “See now, I dwell in a house of cedar, but the ark dwells inside tent curtains.”
I Kings 8: 1, 3-4, 9 (Cp. II Chronicles 5: 1-14)
Now Solomon assembled the elders of Israel and all the heads of the tribes, the chief fathers of the children of Israel, to King Solomon in Jerusalem that they might bring up the ark of the covenant of the Lord from the City of David, which is Zion. So all the elders of Israel came, and the priests took up the ark. Then they brought up the ark of the Lord, the tabernacle of meeting, and all the holy furnishings that were in the tabernacle. The priests and the Levites brought them up. Nothing was in the ark except the two tablets of stone which Moses put there at Horeb, when the Lord made a covenant with the children of Israel, when they came out of the land of Egypt.
36: 7, 10a, 17-19
Nebuchadnezzar also carried off some of the articles from the house of the Lord to Babylon, and put them in his temple at Babylon. At the turn of the year King Nebuchadnezzar summoned him [‘Jehoiachin’] and took him to Babylon, with the costly articles from the house of the Lord [which ones??]. . . Therefore, He [“God’] brought against them the king of the Chaldeans, who killed their young men with the sword in the house of their sanctuary, and had no compassion on the young man or virgin, on the aged or on the weak; He gave them all into his hand. And all the articles from the house of God, great and small (Cp. v. 7; Daniel 1: 1-2??), and the treasures of the king and his leaders, these entire he took to Babylon. Then they burned the house of God, broke down the wall of Jerusalem, burned all its palaces with fire, and destroyed all its precious possessions.
NOTE: There is no mention of the ark of the Covenant, the Mercy seat with the golden cherubim, the Table of Showbread, the golden Lamp stand, the Altar of Incense or other precious items of having been taken to Babylon.
Ezra 1: 7, 11a
King Cyrus also brought out the articles of the house of the Lord, which Nebuchadnezzar had taken from Jerusalem and put in the temple of his gods. All the articles of gold and silver were five thousand four hundred.
NOTE: When the Philistines captured the ark of God and placed it in the temple of their god ‘Dagon,’ the people were plagued to such an extent that they were compelled to return it with an appropriate offering of golden tumors (??) to appease the wrath of the Lord; but such is not the case with God punishing the Babylonians and Chaldeans because at this time God used these nations to chastise rebellious Israel and Judah.
Finally, there is the curious passage in Jeremiah 3: 16, which states, “Then it shall come to pass, when you are multiplied and increased in the land in those days, “says the Lord, ‘that they shall say no more ‘the ark of the covenant of the Lord,’ It shall not come to mind, nor shall they remember it, nor shall they visit it, nor shall it be made anymore.”
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
March 11, 2009
pbks@hotmail.com
The God of Israel punishes the Philistines and they place it on an ox cart with the proper sacrifices to atone for their deeds. The ark of the Lord is returned back to the territory of the land of Israel but it eventually ends up to dwell permanently in the land of Judah where King Solomon finally completes his father David’s heartfelt desire to build the Lord’s house where the ark will be placed within. Solomon does indeed finish building and dedicating the temple with the Ark of the Covenant and all the holy furnishings (Cp. I Kings 5 and II Chronicles 5). This is the last time that the ark is mentioned in Holy Writ except in the book of Revelation (Cp. Revelation 11: 19).
Exodus 25: 8, 10, 16, 21b
“And let them construct a sanctuary for Me, that I may dwell among them.” And they shall construct an ark of acacia wood two and a half cubits long (3. 75 feet) and one and a half cubits wide (2. 25 feet), and one and a half cubits high [2. 25 feet].” “And you shall put into the ark the testimony which I shall give you.”
21a, 22
“And you shall put the mercy seat on top of the ark. “And there I will meet with you; and from above the mercy seat, and from between the two cherubim which are upon the ark of the testimony; I will speak to you about all that I will give you in commandment for the sons of Israel.
40: 20
He took the Testimony and put it into the ark, inserted the poles through the rings of the ark, and put the mercy seat on top of the ark.
Deuteronomy 10: 1-5
“At that time the Lord said to me, ‘Cut out for yourself two tablets of stone like the former ones, and come up to Me on the mountain, and make an ark of wood for yourself. ‘And I will write on the tablets the words that were on the former tablets which you shattered, and you shall put them in the ark.’ “So I made an ark of acacia wood (NOTE: actually,‘Bezalel’ made it; Cp. Exodus 35: 30, 31, 37: 1??) and cut out two tablets of stone like the former ones, and went up the mountain with the two tablets in my hand. “And he wrote on the tablets, like the former writing, the Ten Commandments which the Lord had spoken to you on the mountain from the midst of the fire on the day of the assembly; and the Lord gave them to me. “Then I turned and came down from the mountain, and put the tablets in the ark which I had made; and there they are, as the Lord had commanded me.”
31: 9
So Moses wrote this law and gave it to the priests, the sons of Levi who carried the Ark of the Covenant of the Lord and to all the elders of Israel.
19, 26
Moses commanded the Levites who carried the ark of the covenant of the Lord, saying, “Take this book of the law and place it beside the ark of the covenant of the Lord your God, that it may remain there as a witness against you.
Joshua 7: 6
The ark of the covenant of the Lord.
I Samuel 3: 1, 4
Word from the Lord was rare in those days and visions were infrequent. The temple of the Lord, where the ark was.
4: 3, 10
The ark of the covenant was at Shiloh and the Philistines defeated Israel and took the ark of God.
5: 1-2
The Philistines took the ark [of the Covenant] from Ebenezer (territory of Benjamin and the land of Judah) and brought it to Ashdod, placing it in the house of Dagon.
6: 18
Even as far as the large stone of Abel on which they sat the ark of the Lord, which stone remains to this day in the field of Joshua of Beth Shemesh.
15, 19
The Levites took down the ark of the Lord. Some of the men of Beth-Shemesh (territory and tribe of Judah) looked into the ark of the Lord and He struck down
50, 070 men of the people.
NOTE: This is like what happened to those Nazi soldiers and other government officials from Germany in the “Indiana Jones” movie.
7: 1-2
In Kiriath-jaarim (“Hebron;” tribe of ‘Dan’ in Judea??) the ark was brought to the house of Abinadab on the hill, and his son Eleazar was consecrated to keep the ark of the Lord.
14: 3, 18
And Ahijah, the son of Ahitub, Ichabod’s brother, the son of Phinehas, the son of Eli (Cp. I Samuel 1: 3), the priest of the Lord at Shiloh. . . Then Saul said to Ahijah, “Bring the ark of God here [Gibneah of Benjamin].” For the ark of God was at that time with the sons of Israel [at‘Shiloh’??].
II Samuel 6: 2-3a, 11a, 12a (Cp. I Chronicles 13: 1-14; 15 – 16)
And David arose and went with all the people from Baale Judah (“Kiriath-jearim”) to bring up from there the ark of God, whose name is called by the Name, the Lord of Hosts (YHVH Sabaoth), who dwells between the cherubim. So they set the ark of God on a new cart, and brought it out of the house of Abinadab. The ark of the Lord remained in the house of Obed-Edom the Gittite three months. So David went and brought up the ark of God from the house of Obed-Edom to the city of David with gladness.
7: 2
The king [David] said to Nathan the prophet, “See now, I dwell in a house of cedar, but the ark dwells inside tent curtains.”
I Kings 8: 1, 3-4, 9 (Cp. II Chronicles 5: 1-14)
Now Solomon assembled the elders of Israel and all the heads of the tribes, the chief fathers of the children of Israel, to King Solomon in Jerusalem that they might bring up the ark of the covenant of the Lord from the City of David, which is Zion. So all the elders of Israel came, and the priests took up the ark. Then they brought up the ark of the Lord, the tabernacle of meeting, and all the holy furnishings that were in the tabernacle. The priests and the Levites brought them up. Nothing was in the ark except the two tablets of stone which Moses put there at Horeb, when the Lord made a covenant with the children of Israel, when they came out of the land of Egypt.
36: 7, 10a, 17-19
Nebuchadnezzar also carried off some of the articles from the house of the Lord to Babylon, and put them in his temple at Babylon. At the turn of the year King Nebuchadnezzar summoned him [‘Jehoiachin’] and took him to Babylon, with the costly articles from the house of the Lord [which ones??]. . . Therefore, He [“God’] brought against them the king of the Chaldeans, who killed their young men with the sword in the house of their sanctuary, and had no compassion on the young man or virgin, on the aged or on the weak; He gave them all into his hand. And all the articles from the house of God, great and small (Cp. v. 7; Daniel 1: 1-2??), and the treasures of the king and his leaders, these entire he took to Babylon. Then they burned the house of God, broke down the wall of Jerusalem, burned all its palaces with fire, and destroyed all its precious possessions.
NOTE: There is no mention of the ark of the Covenant, the Mercy seat with the golden cherubim, the Table of Showbread, the golden Lamp stand, the Altar of Incense or other precious items of having been taken to Babylon.
Ezra 1: 7, 11a
King Cyrus also brought out the articles of the house of the Lord, which Nebuchadnezzar had taken from Jerusalem and put in the temple of his gods. All the articles of gold and silver were five thousand four hundred.
NOTE: When the Philistines captured the ark of God and placed it in the temple of their god ‘Dagon,’ the people were plagued to such an extent that they were compelled to return it with an appropriate offering of golden tumors (??) to appease the wrath of the Lord; but such is not the case with God punishing the Babylonians and Chaldeans because at this time God used these nations to chastise rebellious Israel and Judah.
Finally, there is the curious passage in Jeremiah 3: 16, which states, “Then it shall come to pass, when you are multiplied and increased in the land in those days, “says the Lord, ‘that they shall say no more ‘the ark of the covenant of the Lord,’ It shall not come to mind, nor shall they remember it, nor shall they visit it, nor shall it be made anymore.”
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
March 11, 2009
pbks@hotmail.com
Saturday, March 7, 2009
The Two Accounts of Creation (Part II)
The Two Accounts of Creation
PART II
In an earlier study (Part I), the synopsis of the Creation story seemed like an cataclysmic event of incomprehensible magnitude with: formless matter, order out of chaos, separation of Light from Darkness, the “Spirit” or ‘wind’ of God stirring up the unseen, invisible, and swirling cosmic energies, indefinite time periods called ‘Days’ or epochs, the creation of Heaven and Earth, vegetation, primeval life forms (fish, birds, cattle, creeping things, and beasts of the field); the creation of ‘Man’ (“them”) in God’s image and likeness; not a man called “Adam” and a woman who was his helper called “Eve,” but rather male and female who were told to replenish the entire Earth over which they have the dominion. This account in GENESIS should not be read as a continuous narrative but rather as an interwoven and sophisticated portrayal that might have had several authors, revisions, sources, and which may have been written at different time periods by Jewish scribes, including possibly, during the Assyrian and Babylonian captivity of the inhabitants living within the lands of Israel and Judah, respectively.
GENESIS 2: 4
The history of the heavens and the earth when they were created, in the ‘Day’ that the Lord God made the earth and the heavens:
NOTE: This is the ‘Title’ and in the following story, the ‘Creator’ is the Lord God (‘YHVH’) who creates everything in an indefinite period called ‘Day’ with the ‘Earth’ seeming to get preeminence because it is mentioned before the ‘heavens’ in the latter phrase.
5
Before any plant of the field or any herb had grown (??). It had not rained on the earth and there was no ‘man’ to till the ground.
NOTE: Man was given a very mundane occupation as opposed to having dominion over the Earth in the other version.
7
The Lord God formed man out of the dust of the ground, breathed into his nostrils the ‘breath of life’ and man became a living ‘soul’ (Heb. “Nephesh;” the same word applied to animals??)
NOTE: This differs from being created in God’s image and likeness (Cp.1: 26-27)
8
The Lord God planted a garden eastward in Eden, and in there He put the man.
9
The Lord God made every tree to grow out of the ground that is (a) pleasant to the sight, and (b) good for food. The ‘Tree of Life’ was also in the midst of the garden, and also the ‘Tree of the Knowledge of Good and Evil.’
16
And the Lord God commanded the man saying, Of every tree of the garden you may freely eat, but of the Tree of Knowledge of Good and Evil you shall not eat of it, for in the day that you eat thereof, you shall surely die [‘dying, you shall die’??].
19
Out of the ground the Lord God formed every (5) beast of the field, and every (2) bird of the air.
NOTE: (1) sea creatures and (4) creeping things are not mentioned yet as in the First Chapter.
20
So Adam [not the ‘man’??] gave names to all (3) cattle, to all (2) birds of the air, and to every (5) beast of the field. The Lord created Eve from one of Adam’s ribs [Heb. ‘tsala;’ side or rib] where he [Adam] names her “Woman” [‘Ishah’] because she was taken out of “Man” [‘Ish’].
24
Therefore a man shall leave his father and mother and be joined to his wife, and they shall be one flesh.
NOTE: Did Adam really say this? Nevertheless, this statement is quoted in the Gospels by Jesus (Cp. Matthew 19: 5; Mark 10: 7-8a) and the Apostle Paul (Cp. Ephesians 5: 31).
25
And they were both ‘naked,’ the man and his wife and they were not ‘ashamed.’
NOTE: Why is this point even mentioned??
3: 1
The ‘Serpent’ was more cunning [‘subtil’??] than any (5) beast of the field that the Lord God had made.
NOTE: Did Adam name the serpent (v. 20), and wouldn’t the classification necessarily be that of a (4) creeping thing?
3
But of the fruit of the tree which is in the ‘midst’ of the garden, God has said, “You shall not eat it, nor shall you touch it, lest you die.”
NOTE: Several things are worth noting here, namely, that the “Tree of Life” was in the midst of the garden as well as the “Tree of the Knowledge of Good and Evil” and there was no such prohibition against ‘touching’ the forbidden tree; although it is quite possible that the injunction was so dire that even to brush up against it was a violation of God’s Law as far as Adam and Eve were concerned. Also, there is quite a distinction between ‘lest you die’ as opposed to ‘you shall surely die;’ even if it is just a matter of semantics.
4-5
The serpent said to the woman, “You will not surely die [which is actually what the Lord God said, except for that little added word, 'NOT'].” For God knows that in the day you eat of it your eyes will be opened, and you will be like God, knowing ‘Good and Evil.’
6
So when the woman saw the tree was (a) good for food, and that it was (b) pleasant to the sight, and a tree (c) desirable to make one wise, she took some and ate it. She also gave some to her husband who was with her, and he ate it.
NOTE: When the serpent was having this conversation with Eve, was Adam just standing there next to her and didn’t interrupt? After Eve ate of the forbidden fruit, were her eyes opened at that instant and why did she not react differently after becoming aware of her “nakedness” before Adam and the ‘Serpent’? Lastly, one of the qualities for which the Lord God did not imbue the trees with was (c)“desirable to make one wise.”
7
Then the eyes of both of them were opened, and they knew they were naked [and they knew good and evil??]
NOTE: It seems the ‘Serpent’ was right after all. This could be like the the metaphysical or occult Egyptian "EYE OF HORUS" which has to do with the pineal gland at the base of the brain stem which awakens one to the higher consciousness of divine knowledge.
8b
Adam and his wife hid themselves from the presence of the Lord among the trees of the garden.
10-11
So he [Adam] said, “I heard Your Voice in the garden and I was afraid because I was naked and I hid myself. And the Lord God said, “Who told you that you were naked? Have you eaten from the tree which I commanded that you should not eat?”
20
And Adam called his wife’s name “Eve” [‘Life’] because she was the mother of all living (??).
NOTE: Who else was there besides the primordial human pair, the animals and vegetation?
21
The Lord made tunics [‘coats’??] of skin for Adam and his wife and clothed them.
NOTE: What kind of animal was skinned and the fur used to cover their nakedness or was it ‘skin’ itself that Adam and Eve were clothed with? Adam and Eve were never told to be fruitful, multiply, and fill the Earth [in this account].
22
The Lord God said, “Behold, the man has become like one of Us (vs. 5b, 7), to know ‘Good and Evil.’ And now, lest he put out his hand and also take from the ‘Tree of Life’ and eat, and live forever.
NOTE: Why does it not say the man and woman or Adam and Eve has become like deity, as well as the next thing that the fallen couple wanted to do was to obtain immortality and was prevented from doing so?
23-24
The Lord God sent him [Adam] out of the Garden of Eden to till the ground from which he was taken. So He [the Lord God] drove out the man.
NOTE: Nothing is mentioned about Eve being driven from the garden at this time.
QUESTION:
When the Lord God said in the very day that the forbidden tree was eaten from that Adam would die, what kind of “death” is it, or rather, what is the particular character or nature of this death? Adam and Eve did not die that ‘day’ in the physical sense because they had Cain, Abel, Seth, and Adam in fact lived about 950 years; although how long Eve lived is not mentioned in Scripture, which is surprising. Perhaps the death which Adam and Eve experienced had something to do with fear of God, separation and hiding from God, shame, and most importantly, the word "sin" was not used.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
March 7, 2009
pbks@hotmail.com
PART II
In an earlier study (Part I), the synopsis of the Creation story seemed like an cataclysmic event of incomprehensible magnitude with: formless matter, order out of chaos, separation of Light from Darkness, the “Spirit” or ‘wind’ of God stirring up the unseen, invisible, and swirling cosmic energies, indefinite time periods called ‘Days’ or epochs, the creation of Heaven and Earth, vegetation, primeval life forms (fish, birds, cattle, creeping things, and beasts of the field); the creation of ‘Man’ (“them”) in God’s image and likeness; not a man called “Adam” and a woman who was his helper called “Eve,” but rather male and female who were told to replenish the entire Earth over which they have the dominion. This account in GENESIS should not be read as a continuous narrative but rather as an interwoven and sophisticated portrayal that might have had several authors, revisions, sources, and which may have been written at different time periods by Jewish scribes, including possibly, during the Assyrian and Babylonian captivity of the inhabitants living within the lands of Israel and Judah, respectively.
GENESIS 2: 4
The history of the heavens and the earth when they were created, in the ‘Day’ that the Lord God made the earth and the heavens:
NOTE: This is the ‘Title’ and in the following story, the ‘Creator’ is the Lord God (‘YHVH’) who creates everything in an indefinite period called ‘Day’ with the ‘Earth’ seeming to get preeminence because it is mentioned before the ‘heavens’ in the latter phrase.
5
Before any plant of the field or any herb had grown (??). It had not rained on the earth and there was no ‘man’ to till the ground.
NOTE: Man was given a very mundane occupation as opposed to having dominion over the Earth in the other version.
7
The Lord God formed man out of the dust of the ground, breathed into his nostrils the ‘breath of life’ and man became a living ‘soul’ (Heb. “Nephesh;” the same word applied to animals??)
NOTE: This differs from being created in God’s image and likeness (Cp.1: 26-27)
8
The Lord God planted a garden eastward in Eden, and in there He put the man.
9
The Lord God made every tree to grow out of the ground that is (a) pleasant to the sight, and (b) good for food. The ‘Tree of Life’ was also in the midst of the garden, and also the ‘Tree of the Knowledge of Good and Evil.’
16
And the Lord God commanded the man saying, Of every tree of the garden you may freely eat, but of the Tree of Knowledge of Good and Evil you shall not eat of it, for in the day that you eat thereof, you shall surely die [‘dying, you shall die’??].
19
Out of the ground the Lord God formed every (5) beast of the field, and every (2) bird of the air.
NOTE: (1) sea creatures and (4) creeping things are not mentioned yet as in the First Chapter.
20
So Adam [not the ‘man’??] gave names to all (3) cattle, to all (2) birds of the air, and to every (5) beast of the field. The Lord created Eve from one of Adam’s ribs [Heb. ‘tsala;’ side or rib] where he [Adam] names her “Woman” [‘Ishah’] because she was taken out of “Man” [‘Ish’].
24
Therefore a man shall leave his father and mother and be joined to his wife, and they shall be one flesh.
NOTE: Did Adam really say this? Nevertheless, this statement is quoted in the Gospels by Jesus (Cp. Matthew 19: 5; Mark 10: 7-8a) and the Apostle Paul (Cp. Ephesians 5: 31).
25
And they were both ‘naked,’ the man and his wife and they were not ‘ashamed.’
NOTE: Why is this point even mentioned??
3: 1
The ‘Serpent’ was more cunning [‘subtil’??] than any (5) beast of the field that the Lord God had made.
NOTE: Did Adam name the serpent (v. 20), and wouldn’t the classification necessarily be that of a (4) creeping thing?
3
But of the fruit of the tree which is in the ‘midst’ of the garden, God has said, “You shall not eat it, nor shall you touch it, lest you die.”
NOTE: Several things are worth noting here, namely, that the “Tree of Life” was in the midst of the garden as well as the “Tree of the Knowledge of Good and Evil” and there was no such prohibition against ‘touching’ the forbidden tree; although it is quite possible that the injunction was so dire that even to brush up against it was a violation of God’s Law as far as Adam and Eve were concerned. Also, there is quite a distinction between ‘lest you die’ as opposed to ‘you shall surely die;’ even if it is just a matter of semantics.
4-5
The serpent said to the woman, “You will not surely die [which is actually what the Lord God said, except for that little added word, 'NOT'].” For God knows that in the day you eat of it your eyes will be opened, and you will be like God, knowing ‘Good and Evil.’
6
So when the woman saw the tree was (a) good for food, and that it was (b) pleasant to the sight, and a tree (c) desirable to make one wise, she took some and ate it. She also gave some to her husband who was with her, and he ate it.
NOTE: When the serpent was having this conversation with Eve, was Adam just standing there next to her and didn’t interrupt? After Eve ate of the forbidden fruit, were her eyes opened at that instant and why did she not react differently after becoming aware of her “nakedness” before Adam and the ‘Serpent’? Lastly, one of the qualities for which the Lord God did not imbue the trees with was (c)“desirable to make one wise.”
7
Then the eyes of both of them were opened, and they knew they were naked [and they knew good and evil??]
NOTE: It seems the ‘Serpent’ was right after all. This could be like the the metaphysical or occult Egyptian "EYE OF HORUS" which has to do with the pineal gland at the base of the brain stem which awakens one to the higher consciousness of divine knowledge.
8b
Adam and his wife hid themselves from the presence of the Lord among the trees of the garden.
10-11
So he [Adam] said, “I heard Your Voice in the garden and I was afraid because I was naked and I hid myself. And the Lord God said, “Who told you that you were naked? Have you eaten from the tree which I commanded that you should not eat?”
20
And Adam called his wife’s name “Eve” [‘Life’] because she was the mother of all living (??).
NOTE: Who else was there besides the primordial human pair, the animals and vegetation?
21
The Lord made tunics [‘coats’??] of skin for Adam and his wife and clothed them.
NOTE: What kind of animal was skinned and the fur used to cover their nakedness or was it ‘skin’ itself that Adam and Eve were clothed with? Adam and Eve were never told to be fruitful, multiply, and fill the Earth [in this account].
22
The Lord God said, “Behold, the man has become like one of Us (vs. 5b, 7), to know ‘Good and Evil.’ And now, lest he put out his hand and also take from the ‘Tree of Life’ and eat, and live forever.
NOTE: Why does it not say the man and woman or Adam and Eve has become like deity, as well as the next thing that the fallen couple wanted to do was to obtain immortality and was prevented from doing so?
23-24
The Lord God sent him [Adam] out of the Garden of Eden to till the ground from which he was taken. So He [the Lord God] drove out the man.
NOTE: Nothing is mentioned about Eve being driven from the garden at this time.
QUESTION:
When the Lord God said in the very day that the forbidden tree was eaten from that Adam would die, what kind of “death” is it, or rather, what is the particular character or nature of this death? Adam and Eve did not die that ‘day’ in the physical sense because they had Cain, Abel, Seth, and Adam in fact lived about 950 years; although how long Eve lived is not mentioned in Scripture, which is surprising. Perhaps the death which Adam and Eve experienced had something to do with fear of God, separation and hiding from God, shame, and most importantly, the word "sin" was not used.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
March 7, 2009
pbks@hotmail.com
Wednesday, March 4, 2009
The Two Accounts of Creation (PART I)
PART I
Genesis 1: 1
In the beginning God (‘Elohim’) created the heavens and the earth:
2
The earth was without form and void (Cp. Jeremiah 4: 23), darkness was on the face of the deep, and the Spirit of God was hovering over the face of the waters. NOTE: Like the Hindu deity ‘Vishnu’ as well as the existence of ‘matter’ without form; the Hindu ‘Absolute,’ Dark Matter and cosmic or ‘dark’ energy.
3
And God said, “Let Light become.”
4
God divided the Light from the Darkness.
5
The Light called ‘DAY’ and the Darkness called ‘NIGHT.’ Evening and morning was the FIRST DAY.
NOTE: The Days and Nights of Creation comparable to the Hindu religion version by the god ‘Brahma’??
6
God said, “Let there be a firmament (‘expanse’) in the midst of the waters, let it divide the waters from the waters.
7
God divided the waters under the firmament from the waters which were above the firmament.
8
God called the firmament [above] Heaven. Evening and morning was the SECOND DAY.
9
God said, “Let the waters under the heavens be gathered together in one place; let the dry land appear.
10
God called the dry land Earth and the gathering together of the waters He called Seas.
11
God said, “Let the earth bring forth grass, the herb that yields seed, the fruit tree that yields fruit in itself.
NOTE: All of this before sunlight or rain??
13
Evening and morning was the THIRD DAY.
14
God said, “Let Light become in the firmament of the heavens to divide the Day from the Night, and let them (??) become for signs, seasons, days, and years.
NOTE: The chronology for the Earth seems to be a ‘Lunar’ (Night to Day) one, according to the cosmic cycle.
16
God made two great Lights: The greater Light to rule the Day and the lesser Light to rule the Night; He made the stars also.
17-18
God set them in the firmament of the heavens to give light on the earth, and to rule over the Day and the Night; and to divide the Light from the Darkness (v. 4).
19
The evening and morning was the FOURTH DAY.
20
God said, “Let the waters abound with (1) living creatures, (2) birds flying across the firmament of the heavens.
21
God created great (1) sea creatures [‘Leviathan’??], every (2) winged bird.
NOTE: It is to be stated that not all birds have wings or can fly.
23
Evening and morning was the FIFTH DAY.
24
God said, “Let the earth bring forth the living creatures: (3) cattle, (4) creeping things and (5) beasts of the earth.
NOTE: Does this include the ‘Serpent’ (Cp. 2: 17-18)??
26
God said, “Let Us create ‘Man’ in Our Image, according to Our likeness; Let ‘them’
have dominion over (1) fish, (2) birds, (3) cattle, every (4) creeping thing that creeps on the earth.
NOTE: Man was not given dominion over the (5) beasts of the earth??
27
God created ‘Man’ in His own image, in the image of God He created him; male and female He created ‘them.’
28a
Then God blessed them and said, “Be fruitful; fill (‘replenish;’ “KJV, ASV”) the earth and subdue it.
Replenish 2 a; to fill something that had been previously emptied.
29
God said to them, “See, I have given you every herb that yields seed, every tree whose fruit yields seed; to you it shall be for food.
NOTE: The original diet of primordial humankind was that of being ‘omnivores.’
31
Then God saw everything that He had made; and indeed it was very good. The evening and morning was the SIXTH DAY.
Genesis 2: 1
Thus the Heavens and the Earth, and all the host of them were finished.
PART I
(End)
Postscript:
2: 2
God ended His work of the SEVENTH DAY AND RESTED FROM ALL His work which He had done.
3
God blessed the ‘seventh day’ and sanctified it because in “it” He rested from all His work which God created and made.
NOTE: There is no mention of a garden of Eden, talking Serpent, Tree of Life, Tree of Good and Evil, or anything about being ‘naked,’ sword-wielding cherubim, hearing the sound [‘Logos;’ “Word”] of God walking in the garden in the cool of the day, or any curse, whatsoever.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
February 4, 2009
pbks@hotmail.com
Genesis 1: 1
In the beginning God (‘Elohim’) created the heavens and the earth:
2
The earth was without form and void (Cp. Jeremiah 4: 23), darkness was on the face of the deep, and the Spirit of God was hovering over the face of the waters. NOTE: Like the Hindu deity ‘Vishnu’ as well as the existence of ‘matter’ without form; the Hindu ‘Absolute,’ Dark Matter and cosmic or ‘dark’ energy.
3
And God said, “Let Light become.”
4
God divided the Light from the Darkness.
5
The Light called ‘DAY’ and the Darkness called ‘NIGHT.’ Evening and morning was the FIRST DAY.
NOTE: The Days and Nights of Creation comparable to the Hindu religion version by the god ‘Brahma’??
6
God said, “Let there be a firmament (‘expanse’) in the midst of the waters, let it divide the waters from the waters.
7
God divided the waters under the firmament from the waters which were above the firmament.
8
God called the firmament [above] Heaven. Evening and morning was the SECOND DAY.
9
God said, “Let the waters under the heavens be gathered together in one place; let the dry land appear.
10
God called the dry land Earth and the gathering together of the waters He called Seas.
11
God said, “Let the earth bring forth grass, the herb that yields seed, the fruit tree that yields fruit in itself.
NOTE: All of this before sunlight or rain??
13
Evening and morning was the THIRD DAY.
14
God said, “Let Light become in the firmament of the heavens to divide the Day from the Night, and let them (??) become for signs, seasons, days, and years.
NOTE: The chronology for the Earth seems to be a ‘Lunar’ (Night to Day) one, according to the cosmic cycle.
16
God made two great Lights: The greater Light to rule the Day and the lesser Light to rule the Night; He made the stars also.
17-18
God set them in the firmament of the heavens to give light on the earth, and to rule over the Day and the Night; and to divide the Light from the Darkness (v. 4).
19
The evening and morning was the FOURTH DAY.
20
God said, “Let the waters abound with (1) living creatures, (2) birds flying across the firmament of the heavens.
21
God created great (1) sea creatures [‘Leviathan’??], every (2) winged bird.
NOTE: It is to be stated that not all birds have wings or can fly.
23
Evening and morning was the FIFTH DAY.
24
God said, “Let the earth bring forth the living creatures: (3) cattle, (4) creeping things and (5) beasts of the earth.
NOTE: Does this include the ‘Serpent’ (Cp. 2: 17-18)??
26
God said, “Let Us create ‘Man’ in Our Image, according to Our likeness; Let ‘them’
have dominion over (1) fish, (2) birds, (3) cattle, every (4) creeping thing that creeps on the earth.
NOTE: Man was not given dominion over the (5) beasts of the earth??
27
God created ‘Man’ in His own image, in the image of God He created him; male and female He created ‘them.’
28a
Then God blessed them and said, “Be fruitful; fill (‘replenish;’ “KJV, ASV”) the earth and subdue it.
Replenish 2 a; to fill something that had been previously emptied.
29
God said to them, “See, I have given you every herb that yields seed, every tree whose fruit yields seed; to you it shall be for food.
NOTE: The original diet of primordial humankind was that of being ‘omnivores.’
31
Then God saw everything that He had made; and indeed it was very good. The evening and morning was the SIXTH DAY.
Genesis 2: 1
Thus the Heavens and the Earth, and all the host of them were finished.
PART I
(End)
Postscript:
2: 2
God ended His work of the SEVENTH DAY AND RESTED FROM ALL His work which He had done.
3
God blessed the ‘seventh day’ and sanctified it because in “it” He rested from all His work which God created and made.
NOTE: There is no mention of a garden of Eden, talking Serpent, Tree of Life, Tree of Good and Evil, or anything about being ‘naked,’ sword-wielding cherubim, hearing the sound [‘Logos;’ “Word”] of God walking in the garden in the cool of the day, or any curse, whatsoever.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
February 4, 2009
pbks@hotmail.com
Tuesday, March 3, 2009
Are Christian Religious Symbols a Form of Idolatry?
There is hardly a more universally recognizable sign associated with the Lord Jesus Christ than the ‘Cross.’ The sight of it evokes deep solemnity, reverence, guilt, and shame as believers the world over reflect on the agonizing suffering, shame, humiliation, and death by crucifixion that Jesus endured for sinful humanity. Be that as it may, is the most sacred symbol of ‘Christendom’ acceptable in the sight of God? The problem is, it doesn’t just stop with this one symbol because dozens of icons have been created by man’s imagination over the centuries to include animals, numbers, letters, and presumably inspired religious paintings and sculptures. The steeples and spires of Christian houses of worship and cathedrals are so lofty and stained-glass windows are adorned with ornate pictures of angels or a European concept of divinity, as to give witness to true holiness; but is there any Biblical guideline to such a practice, whether implied or directly stated?
Exodus 20: 22a(i), 23
Then the Lord said to Moses, “You shall not make anything to be with Me- gods of silver or gods of gold you shall not make for yourselves.
Deuteronomy 4: 15-18
Take careful heed to yourselves, for you saw no form when the Lord spoke to you at Horeb out of the midst of the fire, lest you act corruptly and make for yourselves a carved image in the form of any figure: the likeness of male or female, the likeness of any animal that is on the earth or any bird that flies in the air, the likeness of anything that creeps on the ground or the likeness of any fish that is in the water beneath the earth.
One of the drawbacks with the veneration of Christian iconography is that it may tend to draw attention away from the devotion and honor due solely to the ‘Creator’ by vicariously imbuing the object with a sort of “specialness” and rob God of the glory which He is due. Remember Exodus 20: 5a, where it reads: You shall not bow down to them or worship them; for I, the Lord your God, am a jealous God. Were all these emblems not associated with God in some way or another, they would not hold the value that they do and not draw our attention, interest, nor would we cherish them the way that we do.
Perhaps the problem lies in the fact that God is invisible, transcendent, immortal and incorporeal, which poses difficulty for a human who is by nature physical and finite. Our mind cannot conceptualize the Divine nature (“immateriality”) in any objective and tangible way and it leaves us feeling unconnected and incomplete; especially considering the Scriptural revelation that God created ‘Man’ in His image and likeness. Although one can be critical of the pagan religions as being superstitious but are we any more enlightened than they were? Take as an example, the people’s EXHIBIT A against the ancients:
Numbers 21: 8
The Lord said to Moses, "Make a snake and put it up on a pole; anyone who is bitten can look at it and live." So Moses made a bronze snake and put it up on a pole. Then when anyone was bitten by a snake and looked at the bronze snake, he lived.
II Kings 18: 4
He removed the high places, smashed the sacred stones and cut down the Asherah poles. He broke into pieces the bronze snake Moses had made, for up to that time the Israelites had been burning incense to it. (It was called[a] Or He called it Nehushtan. [b] Nehushtan sounds like the Hebrew for bronze and snake and unclean thing. ).
The Israelites had forgotten the true purpose and meaning of the brass snake over their subsequent generations and began to worship it as a ‘god.’ Of course it is easy to condemn the people of old for their ignorance and traditions while at the same time Christianity today is incorporated with pagan Western European, Anglo-Saxon, Roman Catholic, Anglican, Protestant, etc. religious symbols, practices or holidays and many believers don’t even realize it. If one really wants to see a symbol of God, then look in the mirror of the eyes of your neighbor and you will be able to see God very distinctly and clearly.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
March 3, 2009
pbks@hotmail.com
Exodus 20: 22a(i), 23
Then the Lord said to Moses, “You shall not make anything to be with Me- gods of silver or gods of gold you shall not make for yourselves.
Deuteronomy 4: 15-18
Take careful heed to yourselves, for you saw no form when the Lord spoke to you at Horeb out of the midst of the fire, lest you act corruptly and make for yourselves a carved image in the form of any figure: the likeness of male or female, the likeness of any animal that is on the earth or any bird that flies in the air, the likeness of anything that creeps on the ground or the likeness of any fish that is in the water beneath the earth.
One of the drawbacks with the veneration of Christian iconography is that it may tend to draw attention away from the devotion and honor due solely to the ‘Creator’ by vicariously imbuing the object with a sort of “specialness” and rob God of the glory which He is due. Remember Exodus 20: 5a, where it reads: You shall not bow down to them or worship them; for I, the Lord your God, am a jealous God. Were all these emblems not associated with God in some way or another, they would not hold the value that they do and not draw our attention, interest, nor would we cherish them the way that we do.
Perhaps the problem lies in the fact that God is invisible, transcendent, immortal and incorporeal, which poses difficulty for a human who is by nature physical and finite. Our mind cannot conceptualize the Divine nature (“immateriality”) in any objective and tangible way and it leaves us feeling unconnected and incomplete; especially considering the Scriptural revelation that God created ‘Man’ in His image and likeness. Although one can be critical of the pagan religions as being superstitious but are we any more enlightened than they were? Take as an example, the people’s EXHIBIT A against the ancients:
Numbers 21: 8
The Lord said to Moses, "Make a snake and put it up on a pole; anyone who is bitten can look at it and live." So Moses made a bronze snake and put it up on a pole. Then when anyone was bitten by a snake and looked at the bronze snake, he lived.
II Kings 18: 4
He removed the high places, smashed the sacred stones and cut down the Asherah poles. He broke into pieces the bronze snake Moses had made, for up to that time the Israelites had been burning incense to it. (It was called[a] Or He called it Nehushtan. [b] Nehushtan sounds like the Hebrew for bronze and snake and unclean thing. ).
The Israelites had forgotten the true purpose and meaning of the brass snake over their subsequent generations and began to worship it as a ‘god.’ Of course it is easy to condemn the people of old for their ignorance and traditions while at the same time Christianity today is incorporated with pagan Western European, Anglo-Saxon, Roman Catholic, Anglican, Protestant, etc. religious symbols, practices or holidays and many believers don’t even realize it. If one really wants to see a symbol of God, then look in the mirror of the eyes of your neighbor and you will be able to see God very distinctly and clearly.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
March 3, 2009
pbks@hotmail.com
Wednesday, February 25, 2009
Jesus Christ as the Fulfillment of Old Testament Prophesy?
Although orthodox and rabbinical Judaism as well as fundamental Christian believers accept the Old Testament as the sacred and inspired word of God, yet both religions interpret the prophetic utterances radically different. This conclusion is never more apparent when it pertains to those holy writings which depict the coming of the ‘Messiah’ or “Savior,” and the blessed hope which all of the followers of these ‘Faiths’ anticipate. For the Jews, it is the restoration of the Temple with its sacrifices, reestablishment of the Davidic Monarchy over a united Israel (Judah and the Lost Tribes of Israel); Israel living as an independent and separate nation within their own borders and on the land promised to them through the Patriarchs (Abraham, Isaac, and Jacob), and to be delivered from the yoke or control of foreign nations (Gentiles or “goyiim”) by a Mighty One or Savior, a descendant of the royal house of David, and Who is to be King and the Ruler over all Israel.
The Christian, however, looks forward to the return of the Savior, our Lord Jesus Christ from heaven, the Son of God, Who will judge the good and evil deeds done in the earth, destroy the devil and the wicked angels, abolish Death & Hell, and take those faithful and martyred saints who have been faithful in keeping His commandments to go live with Him eternally in heaven. Jesus will resurrect those bodies that have been buried and turned to dust to receive their reward, and those who are appointed for salvation and in the kingdom of God will receive immortality and have their bodies transformed to be like that of our Savior just as the ones who are alive and will be changed from physical substance to spiritual substance in an instant.
One of the more intriguing and surprising things is the very few references in the New Testament outside of the Gospels, in which the Old Testament Scriptures as proof, specifically stating that Jesus is the highly exalted Son of God, His only-begotten who sits at His right hand [of power]. In searching the N.T. books from ACTS to REVELATIONS, only ACTS is the more comprehensive of any known canonical material sources in the ‘Church Age’ that mention Jesus Christ as revealed in the O.T. Prophets writings.
ACTS
2: 33a
Men and brethren let me speak freely to you of the patriarch David that he is both dead and buried, and his tomb is with us to this day. Therefore, being a prophet, and knowing that God has sworn with an oath to him that of the fruit of his body, according to the flesh, He will raise up the Christ to sit on His throne (Cp. Psalms 132: 11); he foreseeing this, spoke of the resurrection of the Christ, that His soul was not left in Hades, neither did His flesh see corruption (Cp. Psalms 16: 10). This Jesus, God has raised up, of which we are all witnesses. Therefore being exalted to the right hand of God.
34-36
For David did not ascend into heaven, but he says himself, “The Lord said to my Lord, ‘Sit at My right hand, until I make Your enemies Your footstool
(Cp. Psalms 110: 1).“Therefore let all the house of Israel know assuredly that God has made this Jesus, whom you crucified, both Lord and Christ."
3: 18, 26
But those things which God foretold by the mouth of the prophets, that the Christ would suffer, He has fulfilled. To you first, God, having raised up His Servant Jesus, sent Him to bless you in turning away every one of you from your iniquities (Cp. Isaiah 53: 5, 11).
8: 26-34
NOTE: The Holy Spirit led Philip toward the south along a desert road from Jerusalem to Gaza, where he met an Ethiopian eunuch, a treasurer under Queen Candace, who was a worshiper of God and was returning from Jerusalem. The eunuch was reading from the O.T. book of Isaiah while riding in his chariot where the Holy Spirit told Philip to join himself to this man’s chariot.
35
Then Philip opened his mouth, and beginning at the same Scripture (Isaiah 53: 7b-8), preached Jesus to him.
NOTE: This is the ‘ONLY’ place in the entire New Testament where such an explicit example of using a passage from O.T. Scripture where someone explains that Jesus is whom the prophet is directly referring to, and on top of that, the person is baptized.
9: 20; 17: 2-3; 18: 5b, 19; 19: 1b, 8
Immediately he [Saul or ‘Paul’] preached the Christ in the synagogues, that He is the Son of God. Then Paul, as his custom was, went in to them, and for three Sabbaths reasoned with them from the Scriptures [Jewish O.T.], explaining and demonstrating that Christ had to suffer and rise again from the dead, and saying, “This Jesus whom I preach to you is the Christ. Paul was compelled by the Spirit, and testified to the Jews that Jesus is the Christ. And he came to Ephesus, and left them [Aquila & Priscilla] there; but he himself entered the synagogue and reasoned with the Jews. Paul, having passed through the upper regions, came to Ephesus. And he went into the synagogue and spoke boldly for three months, reasoning and persuading concerning the things of the kingdom of God.
NOTE: It would have been helpful to know what O.T. Scriptures Paul used or did he expound on this great ‘Truth’ by logic and rhetorical skills of persuasive argumentation based upon teachings from the oral ‘Torah,’ which was considered just as authoritative as the written Law given to Moses, since he studied at the feet of the famous Jewish rabbi, Gamaliel (Cp. Acts 5: 34; 22: 3).
ROMANS
15: 12
And again, Isaiah says, "The Root of Jesse will spring up, one who will arise to rule over the nations; the Gentiles will hope in him.
NOTE: Isaiah actually says (11: 1, 10):
“A shoot will come forth from the stem of Jesse; from his roots a Branch will bear fruit. And in that day there shall be a Root of Jesse, who shall stand as a banner to the people; For the Gentiles shall seek Him, and His resting place shall be glorious.”
HEBREWS
1: 1-3
God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son, whom He has appointed heir of all things, through who also He made the worlds; Who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power, when He Himself purged our sins, sat down at the right hand of the Majesty on high (Cp. Acts 2: 35; Psalms 110: 1).
5-6
To which of the angels (??) did He ever say: You are My Son, today I have begotten You (Psalms 2: 7)? And again: [I will be to Him a Father, and He shall be to Me a Son].
NOTE: The bracketed quotation is not found anywhere in the Old Testament; as far as I have been able to determine.
8-9
But to the Son He says: Your throne, O God, is forever and ever; A scepter of righteousness is the scepter of Your kingdom. You have loved righteousness and hated lawlessness [‘iniquity’]; Therefore God, Your God, has anointed You with the oil of gladness more than your companions (??). {Psalms 45: 6-7}
10-12
You Lord, in the beginning laid the foundations of the earth, and the heavens are the work of Your hands (Cp. Psalms 102: 25). They will perish, but You remain; And they will all grow old like a garment; like a cloak You will fold them up, and they will be changed. But You are the same, and Your years will not fail.
13
But to which of the angels (??) has He ever said: “Sit at My right hand, until I make Your enemies Your footstool?” (Cp. Acts 2: 35 & Psalms 110: 1)
II PETER
Therefore, to you who believe, He is precious; but to those who are disobedient, the stone which the builders rejected has become the chief cornerstone.
(Cp. Psalms 118: 22)
A few things worth noting is that for the Jews it seems, perhaps, as though there is no concept of an afterlife and any type of bodily resurrection might seem rather odd because the O.T. Scriptures do not appear to pinpoint to such an event. In fact, death was something viewed as quite morbid and even the words used to describe it; ‘Sheol’ (the grave, pit, darkness) carried with it a sense of fear, dread, foreboding, terror, and despair.
Even King Solomon, one of the wisest men to have ever lived, reflected the contemporary philosophical perspective of ‘Life’ in this way: For what happens to the sons of men also happens to the animals; one thing befalls them [all]; as one dies, so does the other. Surely they have one breath; man has no advantage over animals. For all is vanity. All go to one place. All are from the dust, and all return to the dust. Who knows whether the spirit of the sons of men goes upward and whether the spirit of the animals goes downward to the earth?
To the believing Christian however, this perspective is rejected as absurd, ‘fatalistic,’ depressing, and it is totally contrary to the hope we have in Jesus; to wit, the resurrection of the body and bestowal of the gift of immortality, and to live in God’s presence forevermore. Not only that, but Christians believe that in death, one goes to a better place awaiting the Great Day of Judgment and in the meanwhile are in some non-physical existence where we are aware of the activities in the land of the living.
Lastly, one final point; the citations from the Old Testament that are used by the Gospel authors and sources, some of which are different in this study, such as (Psalms132: 11: 16: 10; 110: 1; Psalms 2: 7b; Isaiah 11: 1, 10; 45: 6-7; Psalms 102: 25-27). The most frequent references appear to be found anywhere are possibly those in Isaiah 50 & 53 and Psalms 22 & 118.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
February 25, 2009
pbks@hotmail.com
The Christian, however, looks forward to the return of the Savior, our Lord Jesus Christ from heaven, the Son of God, Who will judge the good and evil deeds done in the earth, destroy the devil and the wicked angels, abolish Death & Hell, and take those faithful and martyred saints who have been faithful in keeping His commandments to go live with Him eternally in heaven. Jesus will resurrect those bodies that have been buried and turned to dust to receive their reward, and those who are appointed for salvation and in the kingdom of God will receive immortality and have their bodies transformed to be like that of our Savior just as the ones who are alive and will be changed from physical substance to spiritual substance in an instant.
One of the more intriguing and surprising things is the very few references in the New Testament outside of the Gospels, in which the Old Testament Scriptures as proof, specifically stating that Jesus is the highly exalted Son of God, His only-begotten who sits at His right hand [of power]. In searching the N.T. books from ACTS to REVELATIONS, only ACTS is the more comprehensive of any known canonical material sources in the ‘Church Age’ that mention Jesus Christ as revealed in the O.T. Prophets writings.
ACTS
2: 33a
Men and brethren let me speak freely to you of the patriarch David that he is both dead and buried, and his tomb is with us to this day. Therefore, being a prophet, and knowing that God has sworn with an oath to him that of the fruit of his body, according to the flesh, He will raise up the Christ to sit on His throne (Cp. Psalms 132: 11); he foreseeing this, spoke of the resurrection of the Christ, that His soul was not left in Hades, neither did His flesh see corruption (Cp. Psalms 16: 10). This Jesus, God has raised up, of which we are all witnesses. Therefore being exalted to the right hand of God.
34-36
For David did not ascend into heaven, but he says himself, “The Lord said to my Lord, ‘Sit at My right hand, until I make Your enemies Your footstool
(Cp. Psalms 110: 1).“Therefore let all the house of Israel know assuredly that God has made this Jesus, whom you crucified, both Lord and Christ."
3: 18, 26
But those things which God foretold by the mouth of the prophets, that the Christ would suffer, He has fulfilled. To you first, God, having raised up His Servant Jesus, sent Him to bless you in turning away every one of you from your iniquities (Cp. Isaiah 53: 5, 11).
8: 26-34
NOTE: The Holy Spirit led Philip toward the south along a desert road from Jerusalem to Gaza, where he met an Ethiopian eunuch, a treasurer under Queen Candace, who was a worshiper of God and was returning from Jerusalem. The eunuch was reading from the O.T. book of Isaiah while riding in his chariot where the Holy Spirit told Philip to join himself to this man’s chariot.
35
Then Philip opened his mouth, and beginning at the same Scripture (Isaiah 53: 7b-8), preached Jesus to him.
NOTE: This is the ‘ONLY’ place in the entire New Testament where such an explicit example of using a passage from O.T. Scripture where someone explains that Jesus is whom the prophet is directly referring to, and on top of that, the person is baptized.
9: 20; 17: 2-3; 18: 5b, 19; 19: 1b, 8
Immediately he [Saul or ‘Paul’] preached the Christ in the synagogues, that He is the Son of God. Then Paul, as his custom was, went in to them, and for three Sabbaths reasoned with them from the Scriptures [Jewish O.T.], explaining and demonstrating that Christ had to suffer and rise again from the dead, and saying, “This Jesus whom I preach to you is the Christ. Paul was compelled by the Spirit, and testified to the Jews that Jesus is the Christ. And he came to Ephesus, and left them [Aquila & Priscilla] there; but he himself entered the synagogue and reasoned with the Jews. Paul, having passed through the upper regions, came to Ephesus. And he went into the synagogue and spoke boldly for three months, reasoning and persuading concerning the things of the kingdom of God.
NOTE: It would have been helpful to know what O.T. Scriptures Paul used or did he expound on this great ‘Truth’ by logic and rhetorical skills of persuasive argumentation based upon teachings from the oral ‘Torah,’ which was considered just as authoritative as the written Law given to Moses, since he studied at the feet of the famous Jewish rabbi, Gamaliel (Cp. Acts 5: 34; 22: 3).
ROMANS
15: 12
And again, Isaiah says, "The Root of Jesse will spring up, one who will arise to rule over the nations; the Gentiles will hope in him.
NOTE: Isaiah actually says (11: 1, 10):
“A shoot will come forth from the stem of Jesse; from his roots a Branch will bear fruit. And in that day there shall be a Root of Jesse, who shall stand as a banner to the people; For the Gentiles shall seek Him, and His resting place shall be glorious.”
HEBREWS
1: 1-3
God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son, whom He has appointed heir of all things, through who also He made the worlds; Who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power, when He Himself purged our sins, sat down at the right hand of the Majesty on high (Cp. Acts 2: 35; Psalms 110: 1).
5-6
To which of the angels (??) did He ever say: You are My Son, today I have begotten You (Psalms 2: 7)? And again: [I will be to Him a Father, and He shall be to Me a Son].
NOTE: The bracketed quotation is not found anywhere in the Old Testament; as far as I have been able to determine.
8-9
But to the Son He says: Your throne, O God, is forever and ever; A scepter of righteousness is the scepter of Your kingdom. You have loved righteousness and hated lawlessness [‘iniquity’]; Therefore God, Your God, has anointed You with the oil of gladness more than your companions (??). {Psalms 45: 6-7}
10-12
You Lord, in the beginning laid the foundations of the earth, and the heavens are the work of Your hands (Cp. Psalms 102: 25). They will perish, but You remain; And they will all grow old like a garment; like a cloak You will fold them up, and they will be changed. But You are the same, and Your years will not fail.
13
But to which of the angels (??) has He ever said: “Sit at My right hand, until I make Your enemies Your footstool?” (Cp. Acts 2: 35 & Psalms 110: 1)
II PETER
Therefore, to you who believe, He is precious; but to those who are disobedient, the stone which the builders rejected has become the chief cornerstone.
(Cp. Psalms 118: 22)
A few things worth noting is that for the Jews it seems, perhaps, as though there is no concept of an afterlife and any type of bodily resurrection might seem rather odd because the O.T. Scriptures do not appear to pinpoint to such an event. In fact, death was something viewed as quite morbid and even the words used to describe it; ‘Sheol’ (the grave, pit, darkness) carried with it a sense of fear, dread, foreboding, terror, and despair.
Even King Solomon, one of the wisest men to have ever lived, reflected the contemporary philosophical perspective of ‘Life’ in this way: For what happens to the sons of men also happens to the animals; one thing befalls them [all]; as one dies, so does the other. Surely they have one breath; man has no advantage over animals. For all is vanity. All go to one place. All are from the dust, and all return to the dust. Who knows whether the spirit of the sons of men goes upward and whether the spirit of the animals goes downward to the earth?
To the believing Christian however, this perspective is rejected as absurd, ‘fatalistic,’ depressing, and it is totally contrary to the hope we have in Jesus; to wit, the resurrection of the body and bestowal of the gift of immortality, and to live in God’s presence forevermore. Not only that, but Christians believe that in death, one goes to a better place awaiting the Great Day of Judgment and in the meanwhile are in some non-physical existence where we are aware of the activities in the land of the living.
Lastly, one final point; the citations from the Old Testament that are used by the Gospel authors and sources, some of which are different in this study, such as (Psalms132: 11: 16: 10; 110: 1; Psalms 2: 7b; Isaiah 11: 1, 10; 45: 6-7; Psalms 102: 25-27). The most frequent references appear to be found anywhere are possibly those in Isaiah 50 & 53 and Psalms 22 & 118.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
February 25, 2009
pbks@hotmail.com
Saturday, February 21, 2009
The Jewish O.T. Prophesies of Jesus Christ found in the N.T. Gospels
It is an almost no-brainer for those believers of the Christian faith in the inerrancy of the Old Testament Scriptures, most specifically the Prophets, in foretelling the coming of our Lord and Savior Jesus Christ; but the question is how did each of the Gospel sources view this grand and blessed event and what writings of the Prophets were utilized to attest to God’s promise of the anointed Messiah and descendant of David to sit on the throne and be Ruler over Israel.
The book of MATTHEW will be used as the basis for this study since it contains the most consistently relevant record of Messianic prophecies and a numbering system from 1 to 14 will be used to keep all Biblical citations in some kind of consistent order. The other references in MARK thru JOHN are listed in the order in which the events occur using their sources, but the numerical coding is still based on MATTHEW’S chronology.
MATTHEW
3: 3
(1) Isaiah 40: 3
The voice of one crying in the wilderness; Prepare the way of the Lord; Make straight in the desert a highway for our God.
4: 14-16
(2) Isaiah 9: 1b-2
The land of Zebulun and the land of Naphtali; By way of the sea, beyond the Jordan, In Galilee of the Gentiles: The people who walked in darkness saw a great light; those who dwelt in the land of the shadow of death, upon them a great light has shown.
12: 17-21
(3) Isaiah 42: 1-4
Behold! My Servant whom I uphold, My Elect One in whom My Soul delights! I have put My Spirit upon Him; He will bring forth justice to the Gentiles. He will not cry out, nor raise His voice, nor cause His voice to be heard in the street. A bruised reed He will not break; and a smoking flax He will not quench; He will bring forth justice for truth [He will not fail or be discouraged], till He has established justice in the earth; and the coastlands [‘Gentiles’] shall wait for His law. In His name the Gentiles will trust.
21: 4-5
(4) Zechariah 9: 9
Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem! Behold, your King is coming to you; [He is just and having salvation], lowly and riding on a donkey, a colt, the foal of a donkey.
9
(5) Psalms 118: 26a
Blessed is he who comes in the name of the Lord [Hosanna to the Son of David].
42
(6) Psalms 118: 22-23
The stone which the builders rejected has become the chief cornerstone
(Cp. I Peter 2: 7). This was the Lord’s doing; It is marvelous in our eyes.
26: 31, 56
(7) Zechariah 13: 7b
Strike the Shepherd, and the sheep will be scattered.
57-63a
(8) Isaiah 53: 7-8a
He was oppressed and He was afflicted; Yet He opened not His mouth; He was led as a lamb to the slaughter, and as a sheep before its shearers is silent, so He opened not His mouth; He was taken from prison to judgment.
63b-65
(9) Daniel 7: 13-14
I was watching in the night visions, and behold, One like the Son of Man, coming with the clouds of heaven! He came before the Ancient of Days, and they brought Him near before Him. Then to Him was given dominion and glory and a kingdom; that all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion, which shall not pass away, and His kingdom the one which shall not be destroyed.
67-68; 27: 27-31
(10) Isaiah 50: 6
I gave My back to those who struck Me, and my cheeks to those who plucked out the beard; I did not hide My face from shame and spitting.
27: 34, 48
(11) Psalms 69: 21
They also gave me gall for my food, and for my thirst they gave me vinegar to drink.
35
(12) Psalms 22: 18
They divide My garments among them. And My clothing they cast lots.
46
(13) Psalms 22: 1
My God, My God, why have You forsaken Me? [Why are You so far from helping Me, and from the words of My groaning].
60
(14) Isaiah 53: 9a
And they made His grave with the wicked- but with the rich at His death.
MARK
1: 3; 11: 9-10; 12: 10-11;
(1) Isaiah 40: 3; (5) Psalms 118: 26a; (6) Psalms 118: 22-23;
14: 27, 50; 60-61a; 14: 65 & 15: 17-20;
(7) Zechariah 13: 7;(9) Daniel 7: 13-14; (10) Isaiah 50: 6b;
15: 23, 36; 24; 34;
(11) Psalms 69: 21; (12) Psalms 22: 18; (13) Psalms 22: 1;
46
(14) Isaiah 53: 9a
LUKE
3: 4-6; 13: 35b & 19: 38; 20: 17;
(1) Isaiah 40: 3-5; (5) Psalms 118: 26a; (6) Psalms 118: 22;
22: 37
(14) ‘Isaiah 53: 9, 12b
22: 63-65; 66-71; 23: 24b;
(10) Isaiah 50: 6; (9) Daniel 7: 13-14; (12) Psalms 22: 18;
23: 35 (??)
Psalms 22: 17
I count all My bones. They look and stare at Me.
36
(11) Psalms 69: 21
JOHN
1: 22-23
(1) Isaiah 40: 3
7: 41-42
*Micah 5: 2*
But you, Bethlehem Ephrathah, though you are little among the thousands of Judah, yet out of you shall come forth to Me the One to be Ruler in Israel, whose goings forth are from old, from Everlasting.
12: 13; 14-15;
(5) Psalms 118: 25-26; (4) Zechariah 9: 9;
34
*Micah 4: 7b & Isaiah 9: 7*
So the Lord will reign over them in Mount Zion from now on, even forever. Of the increase of His government and peace there will be no end, upon the throne of David and over His kingdom, to order it and establish it with judgment and justice from that time forward, even forever. NOTE: This passage is a fusion of both references in Micah and Isaiah, and it is probably the only place here where such a technique is used in the New Testament Gospels in such a manner.
16: 32; 19: 3; 7-9;
(7) Zechariah 13: 7b; (10) Isaiah 50: 6b; (8) Isaiah 53: 7;
18
Isaiah 53: 12b (i)
And He was numbered with the transgressors (Cp. Luke 22: 37).
19: 24; 28-30;
(12) Psalms 22: 18; (11) Psalms 69: 2;
John 19: 36
Psalms 34: 20
He guards all His bones; not one of them is broken. NOTE: This is very similar to the quote found in ‘Psalms 22: 17a’.
37
Zechariah 12: 10b (i)??
They look and stare at me. They will look on me who they pierced.
NOTE: (Cp. ‘Luke 23: 36; Psalms 22: 17a’)
There are a few things worth noting, and that is, aside from the book of MATTHEW as the source, MARK excludes #’s 2, 3, 4, 8; LUKE doesn’t use #’s 2, 3, 4, 7, 8, 13 and 14; JOHN omits #’s 2, 3, 6, 9, 10, 13, and 14. Additionally, of the major prophesies found in Isaiah, Psalms, Zechariah, and Daniel, LUKE has no references from Zechariah and JOHN doesn’t include any citations from Daniel, but he does quote the prophet ‘Micah’.
There is remarkable consistency in all the Gospel accounts and gives more weight to the author or sources which MATTHEW used because essentially all the other Significant prophesies about Jesus by MARK, LUKE, and JOHN are found in MATTHEW. Finally, MATTHEW quotes Isaiah 9: 1b and 42: 1-4 that are not used by anybody else. LUKE and JOHN are the only ones to use Isaiah 9: 7; 53: 12b(i), and JOHN exclusively quotes not only from the book of Micah (4: 7b; 5:2), but also Psalms 34: 20 and Zechariah 12: 10b; 13: 6.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
February 21, 2009
pbks@hotmail.com
The book of MATTHEW will be used as the basis for this study since it contains the most consistently relevant record of Messianic prophecies and a numbering system from 1 to 14 will be used to keep all Biblical citations in some kind of consistent order. The other references in MARK thru JOHN are listed in the order in which the events occur using their sources, but the numerical coding is still based on MATTHEW’S chronology.
MATTHEW
3: 3
(1) Isaiah 40: 3
The voice of one crying in the wilderness; Prepare the way of the Lord; Make straight in the desert a highway for our God.
4: 14-16
(2) Isaiah 9: 1b-2
The land of Zebulun and the land of Naphtali; By way of the sea, beyond the Jordan, In Galilee of the Gentiles: The people who walked in darkness saw a great light; those who dwelt in the land of the shadow of death, upon them a great light has shown.
12: 17-21
(3) Isaiah 42: 1-4
Behold! My Servant whom I uphold, My Elect One in whom My Soul delights! I have put My Spirit upon Him; He will bring forth justice to the Gentiles. He will not cry out, nor raise His voice, nor cause His voice to be heard in the street. A bruised reed He will not break; and a smoking flax He will not quench; He will bring forth justice for truth [He will not fail or be discouraged], till He has established justice in the earth; and the coastlands [‘Gentiles’] shall wait for His law. In His name the Gentiles will trust.
21: 4-5
(4) Zechariah 9: 9
Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem! Behold, your King is coming to you; [He is just and having salvation], lowly and riding on a donkey, a colt, the foal of a donkey.
9
(5) Psalms 118: 26a
Blessed is he who comes in the name of the Lord [Hosanna to the Son of David].
42
(6) Psalms 118: 22-23
The stone which the builders rejected has become the chief cornerstone
(Cp. I Peter 2: 7). This was the Lord’s doing; It is marvelous in our eyes.
26: 31, 56
(7) Zechariah 13: 7b
Strike the Shepherd, and the sheep will be scattered.
57-63a
(8) Isaiah 53: 7-8a
He was oppressed and He was afflicted; Yet He opened not His mouth; He was led as a lamb to the slaughter, and as a sheep before its shearers is silent, so He opened not His mouth; He was taken from prison to judgment.
63b-65
(9) Daniel 7: 13-14
I was watching in the night visions, and behold, One like the Son of Man, coming with the clouds of heaven! He came before the Ancient of Days, and they brought Him near before Him. Then to Him was given dominion and glory and a kingdom; that all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion, which shall not pass away, and His kingdom the one which shall not be destroyed.
67-68; 27: 27-31
(10) Isaiah 50: 6
I gave My back to those who struck Me, and my cheeks to those who plucked out the beard; I did not hide My face from shame and spitting.
27: 34, 48
(11) Psalms 69: 21
They also gave me gall for my food, and for my thirst they gave me vinegar to drink.
35
(12) Psalms 22: 18
They divide My garments among them. And My clothing they cast lots.
46
(13) Psalms 22: 1
My God, My God, why have You forsaken Me? [Why are You so far from helping Me, and from the words of My groaning].
60
(14) Isaiah 53: 9a
And they made His grave with the wicked- but with the rich at His death.
MARK
1: 3; 11: 9-10; 12: 10-11;
(1) Isaiah 40: 3; (5) Psalms 118: 26a; (6) Psalms 118: 22-23;
14: 27, 50; 60-61a; 14: 65 & 15: 17-20;
(7) Zechariah 13: 7;(9) Daniel 7: 13-14; (10) Isaiah 50: 6b;
15: 23, 36; 24; 34;
(11) Psalms 69: 21; (12) Psalms 22: 18; (13) Psalms 22: 1;
46
(14) Isaiah 53: 9a
LUKE
3: 4-6; 13: 35b & 19: 38; 20: 17;
(1) Isaiah 40: 3-5; (5) Psalms 118: 26a; (6) Psalms 118: 22;
22: 37
(14) ‘Isaiah 53: 9, 12b
22: 63-65; 66-71; 23: 24b;
(10) Isaiah 50: 6; (9) Daniel 7: 13-14; (12) Psalms 22: 18;
23: 35 (??)
Psalms 22: 17
I count all My bones. They look and stare at Me.
36
(11) Psalms 69: 21
JOHN
1: 22-23
(1) Isaiah 40: 3
7: 41-42
*Micah 5: 2*
But you, Bethlehem Ephrathah, though you are little among the thousands of Judah, yet out of you shall come forth to Me the One to be Ruler in Israel, whose goings forth are from old, from Everlasting.
12: 13; 14-15;
(5) Psalms 118: 25-26; (4) Zechariah 9: 9;
34
*Micah 4: 7b & Isaiah 9: 7*
So the Lord will reign over them in Mount Zion from now on, even forever. Of the increase of His government and peace there will be no end, upon the throne of David and over His kingdom, to order it and establish it with judgment and justice from that time forward, even forever. NOTE: This passage is a fusion of both references in Micah and Isaiah, and it is probably the only place here where such a technique is used in the New Testament Gospels in such a manner.
16: 32; 19: 3; 7-9;
(7) Zechariah 13: 7b; (10) Isaiah 50: 6b; (8) Isaiah 53: 7;
18
Isaiah 53: 12b (i)
And He was numbered with the transgressors (Cp. Luke 22: 37).
19: 24; 28-30;
(12) Psalms 22: 18; (11) Psalms 69: 2;
John 19: 36
Psalms 34: 20
He guards all His bones; not one of them is broken. NOTE: This is very similar to the quote found in ‘Psalms 22: 17a’.
37
Zechariah 12: 10b (i)??
They look and stare at me. They will look on me who they pierced.
NOTE: (Cp. ‘Luke 23: 36; Psalms 22: 17a’)
There are a few things worth noting, and that is, aside from the book of MATTHEW as the source, MARK excludes #’s 2, 3, 4, 8; LUKE doesn’t use #’s 2, 3, 4, 7, 8, 13 and 14; JOHN omits #’s 2, 3, 6, 9, 10, 13, and 14. Additionally, of the major prophesies found in Isaiah, Psalms, Zechariah, and Daniel, LUKE has no references from Zechariah and JOHN doesn’t include any citations from Daniel, but he does quote the prophet ‘Micah’.
There is remarkable consistency in all the Gospel accounts and gives more weight to the author or sources which MATTHEW used because essentially all the other Significant prophesies about Jesus by MARK, LUKE, and JOHN are found in MATTHEW. Finally, MATTHEW quotes Isaiah 9: 1b and 42: 1-4 that are not used by anybody else. LUKE and JOHN are the only ones to use Isaiah 9: 7; 53: 12b(i), and JOHN exclusively quotes not only from the book of Micah (4: 7b; 5:2), but also Psalms 34: 20 and Zechariah 12: 10b; 13: 6.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
February 21, 2009
pbks@hotmail.com
Thursday, February 19, 2009
Chronology of the Parables of Jesus
In an earlier study to determine the narrative sources for the Gospels, Jesus’ Parables were not used; now they are. Again, it is necessary to reiterate the traditional teachings of Bible scholars and clergy in the Christian Church as to the gospel of MARK being the narrative source material for MATTHEW or LUKE, because it was supposedly the earliest account of the Life and teachings of Jesus recorded. In this lesson however, the abundance of evidence seems to favor the book of MATTHEW as having the greater compilation of the Parables of Jesus found anywhere else among the other Gospel authors. Additionally, one must keep in mind the particular audience to whom Jesus was expounding these obscure and deep truths concerning the kingdom of heaven; and not to always, as it were, to think that the specific teachings and life lessons which Jesus revealed as always applying to the Christian Church.
MATTHEW
(“The Multitudes”)
5: 3-12 “The Beatitudes;” 13-16 Salt and Light; 17-20 Christ Fulfils the Law; 21-26 Murder is in the Heart; 27-30 The Law of Adultery; 31-32 The Law of Marriage and Divorce; 33-37 The Law of Oaths; 38-42 The Law of Going the Extra Mile; 43-48 The Law of Love Your Enemies;
6: 1-4 Do Good to Please God; 5-15 “The Lord’s Prayer;” 16-18 The Law of Fasting; 19-21 Laying up Treasures in Heaven; 22-23 The Eye is the Lamp of the Body; 24 Serving God and Mammon [Riches]; 25-34 The Law regarding Worry;
7: 1-12 The Law against Judging One Another; 13-14 The Narrow Way; 15-20 Know them by their Fruits; 21-23 Jesus says, I Never Knew You”; 24-28 The House Built on the Rock;
11: 20-24 Jesus Pronounces Woes
(“The Pharisees”)
12: 34-40 A Kingdom Divided against Itself Cannot Stand; 31-32 The Unpardonable Sin; 33-37 A Tree is Known by Its Fruits;
(“The Scribes and Pharisees”)
12: 39-42 The Sign of Jonah; 43-45 The Return of an Unclean Spirit;
(“The Multitudes/The Twelve”)
13:3-9 “Parable of the Sower;”
(“The Disciples/The Twelve??”)
13: 10-17 The Purpose of Parables; 18-23 The Purpose of Parables Explained;
(“The Multitude”)
13: 24-30 Parable of the Wheat and Tares; 31-32 Parable of the Mustard Seed;
33 Parable of the Leaven; 34-35 Parables mentioned in Prophesy;
(“The Disciples/The Twelve??”)
36-43 Parable of the Tares Explained; 44 Parable of the Hidden Treasure; 45-46 Parable of the Pearl of Great Price; 47-52 Parable of the Great Dragnet;
(“The Pharisees and Sadducees”)
16: 1-4 Seeking a Sign; the Sign of Jonah;
(“The Disciples/The Twelve??”)
18: 6-9 Jesus Warns of giving Offense; 10-14 Parable of the Lost Sheep; 15-16 A Sinning Brother; 21-35 Parable of the Unforgiving Servant;
20: 1-16 Parable of Workers in the Vineyard
(“The Pharisees/Chief priests/Elders”)
21: 28-32 Parable of the Two Sons; 33-44 Parable of the Wicked Vinedressers
22: 1-14 Parable of the Wedding Feast;
23: 1-36 Woe on the Scribes and Pharisees
(“The Disciples/The Twelve”)
24: 32-35 Parable of the Fig Tree; 45-51 Parable of the Faithful and Evil Servant;
25: 1-13 Parable of the Wise and Foolish Virgins; 14-30 Parable of the Talents;
MARK
(“The Multitude”)
4: 2-9 “Parable of the Sower;”
(“The Twelve”)
4: 10-12 The Purpose of Parables; 13-20 Parable of the Sower Explained; 21-23 The Eye is the Lamp of the Body; 26-29 Parable of the Growing Seed;30-32 Parable of the Mustard Seed;
(“The Pharisees”)
8: 11-12 The Sign of Jonah (??)
(“The Disciples/The Twelve??”)
9: 42-48 Jesus Warns of giving Offense; 49-50 tasteless Salt is Worthless;
(“The Multitudes/Pharisees”)
10: 1-12 The Law of Marriage and Divorce;
(“The Chief priests/Scribes/Elders”)
12: 1-12 Parable of the Wicked Vinedressers;
(“Peter, James, John, and Andrew”)
13: 28-31 Parable of the Fig Tree;
LUKE
(“The Multitudes”)
6: 20-23 “The Beatitudes;” 24-26 Jesus Pronounces Woes; 27-36; The Law of Love Your Enemies; 37-42 The Law against Judging One Another; 43-45 A Tree is Known by its Fruits; 46-49 The House Built on the Rock;
(“The Multitudes”)
8: 4-8 “Parable of the Sower;”
(“The Disciples/The Twelve??”)
8: 9 The Purpose of Parables; 11-15 Parable of the Sower Explained; 16-18 Parable of the Revealed Light;
(“The Seventy”)
10: 13-16 Woe to the Impertinent Cities [Jesus Pronounces Woes??]
(“A Certain Lawyer”)
10: 25-37 Parable of the Good Samaritan;
(“One of the Disciples”)
11: 1-4 “The Lord’s Prayer;” 5-8 A Friend Comes at Midnight; 9-13 Keep Asking, Seeking, and Knocking;
(“The Pharisees”)
11: 14-23 A Kingdom Divided against Itself Cannot Stand; 24-26 The Return of an Unclean Spirit;
(“The Multitude/Crowd??”)
11: 29-32 The Sign of Jonah; 33-36 The Eye is the Lamp of the Body; 42-53 Woe to the Scribes and Pharisees;
(“One in the Crowd”)
12: 13-21 Parable of the Rich Young Fool;
(“The Disciples/The Twelve??”)
12: 22-31 The Law regarding Worry; 32-34 Laying up Treasures in Heaven;
35-48 The Faithful and Evil Servant;
(“Some at the Synagogue)
13: 6-10 Parable of the Barren Fig Tree; 18-19 Parable of the Mustard Seed;
20-21Parable of the Leaven;
(“One in the Crowd”)
13: 22-30 The Narrow Way;
(“One of the invited guests of a Pharisee”)
14: 7-14 Parable of the Lowly Place; 15-25 Parable of the Great Supper;
(“The Multitudes”)
14: 25-33 Leaving All to Follow Christ; 34-35 Tasteless Salt is Worthless;
(“The Scribes and Pharisees”)
15: 1-7 Parable of the Lost Sheep; 8-10 Parable of the Lost Coin; 11-32 Parable of the Lost (‘Prodigal’) Son;
(“The Disciples/The Twelve??”)
16: 1-13 Parable of the Unjust Stewart;
(“The Pharisees”)
16: 18 The Law of Marriage and Divorce (??); 19-31 Parable of the Rich Man and Lazarus;
(“The Disciples/The Twelve??”)
17: 1-2 Jesus warns against giving Offense; 3-4 A Sinning Brother;
18: 1-8 Parable of the persistent Widow;
(“The Pharisees”)
18: 9-14 The Pharisee and the Tax Collector;
(“The Crowd/Disciples in Jericho; 19: 7, 11??”)
19: 11-27 Parable of the Minas [‘Talents’??]
(“The Chief priests and Scribes”)
20: 9-19 Parable of the Wicked Vinedressers”)
(“The Disciples/The Twelve??”)
Parable of the Fig Tree;
JOHN
(“The Pharisees”)
10: 1-6 Jesus is the true Shepherd; 7-18 Jesus is the Good Shepherd;
(“Some Greeks, Andrew, and Phillip)
12: 20-26 The Fruitful Grain of Wheat;
(“The Disciples/The Twelve??”)
15: 1-8 Jesus is the True Vine;
SCORECARD:
Of LUKE’s 45 Parables, 28 of them are found in MATTHEW; 9 of MARK’s 10 Parables are recorded in MATTHEW; None of JOHN’s Parables are found in any of the Gospel books, and MATTHEW contains the most Parables of Jesus, with roughly 50 of them.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
February 19, 2009
pbks@hotmail.com
MATTHEW
(“The Multitudes”)
5: 3-12 “The Beatitudes;” 13-16 Salt and Light; 17-20 Christ Fulfils the Law; 21-26 Murder is in the Heart; 27-30 The Law of Adultery; 31-32 The Law of Marriage and Divorce; 33-37 The Law of Oaths; 38-42 The Law of Going the Extra Mile; 43-48 The Law of Love Your Enemies;
6: 1-4 Do Good to Please God; 5-15 “The Lord’s Prayer;” 16-18 The Law of Fasting; 19-21 Laying up Treasures in Heaven; 22-23 The Eye is the Lamp of the Body; 24 Serving God and Mammon [Riches]; 25-34 The Law regarding Worry;
7: 1-12 The Law against Judging One Another; 13-14 The Narrow Way; 15-20 Know them by their Fruits; 21-23 Jesus says, I Never Knew You”; 24-28 The House Built on the Rock;
11: 20-24 Jesus Pronounces Woes
(“The Pharisees”)
12: 34-40 A Kingdom Divided against Itself Cannot Stand; 31-32 The Unpardonable Sin; 33-37 A Tree is Known by Its Fruits;
(“The Scribes and Pharisees”)
12: 39-42 The Sign of Jonah; 43-45 The Return of an Unclean Spirit;
(“The Multitudes/The Twelve”)
13:3-9 “Parable of the Sower;”
(“The Disciples/The Twelve??”)
13: 10-17 The Purpose of Parables; 18-23 The Purpose of Parables Explained;
(“The Multitude”)
13: 24-30 Parable of the Wheat and Tares; 31-32 Parable of the Mustard Seed;
33 Parable of the Leaven; 34-35 Parables mentioned in Prophesy;
(“The Disciples/The Twelve??”)
36-43 Parable of the Tares Explained; 44 Parable of the Hidden Treasure; 45-46 Parable of the Pearl of Great Price; 47-52 Parable of the Great Dragnet;
(“The Pharisees and Sadducees”)
16: 1-4 Seeking a Sign; the Sign of Jonah;
(“The Disciples/The Twelve??”)
18: 6-9 Jesus Warns of giving Offense; 10-14 Parable of the Lost Sheep; 15-16 A Sinning Brother; 21-35 Parable of the Unforgiving Servant;
20: 1-16 Parable of Workers in the Vineyard
(“The Pharisees/Chief priests/Elders”)
21: 28-32 Parable of the Two Sons; 33-44 Parable of the Wicked Vinedressers
22: 1-14 Parable of the Wedding Feast;
23: 1-36 Woe on the Scribes and Pharisees
(“The Disciples/The Twelve”)
24: 32-35 Parable of the Fig Tree; 45-51 Parable of the Faithful and Evil Servant;
25: 1-13 Parable of the Wise and Foolish Virgins; 14-30 Parable of the Talents;
MARK
(“The Multitude”)
4: 2-9 “Parable of the Sower;”
(“The Twelve”)
4: 10-12 The Purpose of Parables; 13-20 Parable of the Sower Explained; 21-23 The Eye is the Lamp of the Body; 26-29 Parable of the Growing Seed;30-32 Parable of the Mustard Seed;
(“The Pharisees”)
8: 11-12 The Sign of Jonah (??)
(“The Disciples/The Twelve??”)
9: 42-48 Jesus Warns of giving Offense; 49-50 tasteless Salt is Worthless;
(“The Multitudes/Pharisees”)
10: 1-12 The Law of Marriage and Divorce;
(“The Chief priests/Scribes/Elders”)
12: 1-12 Parable of the Wicked Vinedressers;
(“Peter, James, John, and Andrew”)
13: 28-31 Parable of the Fig Tree;
LUKE
(“The Multitudes”)
6: 20-23 “The Beatitudes;” 24-26 Jesus Pronounces Woes; 27-36; The Law of Love Your Enemies; 37-42 The Law against Judging One Another; 43-45 A Tree is Known by its Fruits; 46-49 The House Built on the Rock;
(“The Multitudes”)
8: 4-8 “Parable of the Sower;”
(“The Disciples/The Twelve??”)
8: 9 The Purpose of Parables; 11-15 Parable of the Sower Explained; 16-18 Parable of the Revealed Light;
(“The Seventy”)
10: 13-16 Woe to the Impertinent Cities [Jesus Pronounces Woes??]
(“A Certain Lawyer”)
10: 25-37 Parable of the Good Samaritan;
(“One of the Disciples”)
11: 1-4 “The Lord’s Prayer;” 5-8 A Friend Comes at Midnight; 9-13 Keep Asking, Seeking, and Knocking;
(“The Pharisees”)
11: 14-23 A Kingdom Divided against Itself Cannot Stand; 24-26 The Return of an Unclean Spirit;
(“The Multitude/Crowd??”)
11: 29-32 The Sign of Jonah; 33-36 The Eye is the Lamp of the Body; 42-53 Woe to the Scribes and Pharisees;
(“One in the Crowd”)
12: 13-21 Parable of the Rich Young Fool;
(“The Disciples/The Twelve??”)
12: 22-31 The Law regarding Worry; 32-34 Laying up Treasures in Heaven;
35-48 The Faithful and Evil Servant;
(“Some at the Synagogue)
13: 6-10 Parable of the Barren Fig Tree; 18-19 Parable of the Mustard Seed;
20-21Parable of the Leaven;
(“One in the Crowd”)
13: 22-30 The Narrow Way;
(“One of the invited guests of a Pharisee”)
14: 7-14 Parable of the Lowly Place; 15-25 Parable of the Great Supper;
(“The Multitudes”)
14: 25-33 Leaving All to Follow Christ; 34-35 Tasteless Salt is Worthless;
(“The Scribes and Pharisees”)
15: 1-7 Parable of the Lost Sheep; 8-10 Parable of the Lost Coin; 11-32 Parable of the Lost (‘Prodigal’) Son;
(“The Disciples/The Twelve??”)
16: 1-13 Parable of the Unjust Stewart;
(“The Pharisees”)
16: 18 The Law of Marriage and Divorce (??); 19-31 Parable of the Rich Man and Lazarus;
(“The Disciples/The Twelve??”)
17: 1-2 Jesus warns against giving Offense; 3-4 A Sinning Brother;
18: 1-8 Parable of the persistent Widow;
(“The Pharisees”)
18: 9-14 The Pharisee and the Tax Collector;
(“The Crowd/Disciples in Jericho; 19: 7, 11??”)
19: 11-27 Parable of the Minas [‘Talents’??]
(“The Chief priests and Scribes”)
20: 9-19 Parable of the Wicked Vinedressers”)
(“The Disciples/The Twelve??”)
Parable of the Fig Tree;
JOHN
(“The Pharisees”)
10: 1-6 Jesus is the true Shepherd; 7-18 Jesus is the Good Shepherd;
(“Some Greeks, Andrew, and Phillip)
12: 20-26 The Fruitful Grain of Wheat;
(“The Disciples/The Twelve??”)
15: 1-8 Jesus is the True Vine;
SCORECARD:
Of LUKE’s 45 Parables, 28 of them are found in MATTHEW; 9 of MARK’s 10 Parables are recorded in MATTHEW; None of JOHN’s Parables are found in any of the Gospel books, and MATTHEW contains the most Parables of Jesus, with roughly 50 of them.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
February 19, 2009
pbks@hotmail.com
Tuesday, February 17, 2009
How to Really Worship the Lord God
In most Christian worship services today there are instances of a lack of solemnity, reverence, or even joy; that is, unless one chooses to attend one of the few Pentecostal or Holiness Churches; and even among them, there may be a lot of enthusiastic activity and the outward appearance of being overwhelmed by the Holy Spirit, but is that singularly indicative of praise in worship acceptable to God? There are those who feel that certain liturgical elements draw them closer to God such as observance of the ‘Eucharist’ (“The Lord’s Supper”) or for others, it is the preaching of the Word of God with an emphasis on the “Passion of Christ” (His Crucifixion, Burial, and Resurrection). It seems from examining the sacred writings of the Jewish Old Testament that one can get a glimpse of the importance of singing praises as crucial in offering up to God the heartfelt expressions of thankfulness, reverential fear (“awe”) and joy that is acceptable to Him.
Psalms 95: 1-2, 6-7
Oh come; let us sing to the Lord! Let us shout joyfully to the rock of our salvation. Let us come before His presence with thanksgiving; Let us shout joyfully to Him with psalms. Oh come; Let us worship and bow down; let us kneel before the Lord our Maker. For He is our God, and we are the sheep of His pasture, and the sheep of His hand.
96: 1-4a, 6-9
Oh, sing to the Lord a new song! Sing to the Lord, all the earth. Sing to the Lord, bless His name; Proclaim the good news of His salvation from day to day. Declare His glory among the nations, His wonders among all peoples. For the Lord is great and greatly to be praised. Honor and majesty are before Him; strength and beauty are in His sanctuary. Give to the Lord, O families of peoples, bring an offering and come into His courts. Oh, worship the Lord in the beauty of holiness! Tremble before Him, all the earth.
98: 1a, 2, 3a, 4-6
Oh, sing to the Lord a new song! For He has done marvelous things. The Lord has made known His salvation. All the ends of the earth have seen the salvation of our God. Shout joyfully to the Lord, all the earth; Break forth in song, rejoice, and sing praises. Sing to the Lord with the harp, with the harp and the sound of a psalm, with the trumpets and the sound of a horn; shout joyfully before the Lord, the King.
Praise 2: To glorify by the attribution of perfection.
Rejoice (‘joy’) 1 a: The emotion evoked by well-being, success, good fortune, or by the prospect of possessing what one desires.
100: 1-2
Make a joyful shout to the Lord, all you lands! Serve the Lord with gladness; Come before His presence with singing.
101: 1
I will sing of mercy and justice; To You, O Lord, I will sing praises.
104: 33-34
I will sing to the Lord as long as I live; I will sing praise to my God while I have my being (Cp. Psalms 146: 1-2). May my meditation (Cp. Psalms 119: 15) be sweet to Him; I will be glad in the Lord.
105: 1-2
Oh, give thanks to the Lord! Call upon His name; Make known His deeds among the peoples! Sing to Him, sing psalms to Him; talk of all His wondrous works!
111: 1
Praise the Lord! I will praise The Lord with my whole heart, in the assembly of the upright and in the congregation.
149: 1-2a, 3
Praise the Lord! Sing to the Lord a new song, and His praise in the assembly of the saints. Let Israel rejoice in their maker. Let them praise His name with the dance. Let them sing praises to Him with the timbrel and harp.
150: 1a, 3-6
Praise the Lord! Praise Him with the sound of the trumpet; Praise Him with the lute and harp! Praise Him with the timbrel and dance; Praise Him with stringed instruments and flutes! Praise Him with loud cymbals; praise Him with the loud cymbals! Let everything that has breath praise the Lord. Praise the Lord!
It would seem that the Children of Israel offered up to God some very loud, lyric compositions with singing accompanied by shouting and musical instruments which would doubtless sound very strange to modern ears; let alone that the voices would have been in a Semitic tongue closer to Aramaic or Hebrew than in Anglo-Saxon English. The sounds may have been a combination of something akin to the diverse religious ceremonies and musical instruments of ancient Middle Eastern tribals or clans and the New York Philharmonic Orchestra. Whatever the case may be, the participants were wholly engaged in this endeavor because to them it was “a way of life,” and not just something to do or experience one or two days a week for a brief amount of time.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
February 16, 2009
pbks@hotmail.com
Psalms 95: 1-2, 6-7
Oh come; let us sing to the Lord! Let us shout joyfully to the rock of our salvation. Let us come before His presence with thanksgiving; Let us shout joyfully to Him with psalms. Oh come; Let us worship and bow down; let us kneel before the Lord our Maker. For He is our God, and we are the sheep of His pasture, and the sheep of His hand.
96: 1-4a, 6-9
Oh, sing to the Lord a new song! Sing to the Lord, all the earth. Sing to the Lord, bless His name; Proclaim the good news of His salvation from day to day. Declare His glory among the nations, His wonders among all peoples. For the Lord is great and greatly to be praised. Honor and majesty are before Him; strength and beauty are in His sanctuary. Give to the Lord, O families of peoples, bring an offering and come into His courts. Oh, worship the Lord in the beauty of holiness! Tremble before Him, all the earth.
98: 1a, 2, 3a, 4-6
Oh, sing to the Lord a new song! For He has done marvelous things. The Lord has made known His salvation. All the ends of the earth have seen the salvation of our God. Shout joyfully to the Lord, all the earth; Break forth in song, rejoice, and sing praises. Sing to the Lord with the harp, with the harp and the sound of a psalm, with the trumpets and the sound of a horn; shout joyfully before the Lord, the King.
Praise 2: To glorify by the attribution of perfection.
Rejoice (‘joy’) 1 a: The emotion evoked by well-being, success, good fortune, or by the prospect of possessing what one desires.
100: 1-2
Make a joyful shout to the Lord, all you lands! Serve the Lord with gladness; Come before His presence with singing.
101: 1
I will sing of mercy and justice; To You, O Lord, I will sing praises.
104: 33-34
I will sing to the Lord as long as I live; I will sing praise to my God while I have my being (Cp. Psalms 146: 1-2). May my meditation (Cp. Psalms 119: 15) be sweet to Him; I will be glad in the Lord.
105: 1-2
Oh, give thanks to the Lord! Call upon His name; Make known His deeds among the peoples! Sing to Him, sing psalms to Him; talk of all His wondrous works!
111: 1
Praise the Lord! I will praise The Lord with my whole heart, in the assembly of the upright and in the congregation.
149: 1-2a, 3
Praise the Lord! Sing to the Lord a new song, and His praise in the assembly of the saints. Let Israel rejoice in their maker. Let them praise His name with the dance. Let them sing praises to Him with the timbrel and harp.
150: 1a, 3-6
Praise the Lord! Praise Him with the sound of the trumpet; Praise Him with the lute and harp! Praise Him with the timbrel and dance; Praise Him with stringed instruments and flutes! Praise Him with loud cymbals; praise Him with the loud cymbals! Let everything that has breath praise the Lord. Praise the Lord!
It would seem that the Children of Israel offered up to God some very loud, lyric compositions with singing accompanied by shouting and musical instruments which would doubtless sound very strange to modern ears; let alone that the voices would have been in a Semitic tongue closer to Aramaic or Hebrew than in Anglo-Saxon English. The sounds may have been a combination of something akin to the diverse religious ceremonies and musical instruments of ancient Middle Eastern tribals or clans and the New York Philharmonic Orchestra. Whatever the case may be, the participants were wholly engaged in this endeavor because to them it was “a way of life,” and not just something to do or experience one or two days a week for a brief amount of time.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
February 16, 2009
pbks@hotmail.com
Friday, February 6, 2009
The Calling Into Christian Ministry is Not an Occupation
This article is intended to show what preaching the Gospel is all about. Today, it seems, that those who enter the ministry pursue it as some sort of religious professional career with fringe benefits such as a 401-K Plan/Pension Annuity fund, Life Insurance, travel reimbursement, housing [‘parsonage’] allowance, vacation benefits, college tuition for children in some cases, stock options, royalties from book deals or sermons recorded on CD’s, and other amenities or perks; much like entertainment celebrities or Executives of FORTUNE 500 Companies.
Of course this rather extreme example pertains to just a few preachers of Mega-Churches attended by members who are affluent, college-educated professionals and business owners, mostly living in the residential communities of suburban America. Even among those who appear on the surface to be dedicated soldiers of the cross, and who do not fall into this category, nonetheless fail to grasp or even emulate the sacrifice like the ones who first held aloft the bloodstained banner of our Lord and Savior, Jesus Christ the Nazarene.
How many of the clergy, ministers of the Word of God have so upset people that they were brought before the Courts, denied certain legal protections guaranteed under the Constitution of the United States, abused while in custody or during interrogation, and sentenced to prison; all for preaching the Gospel? How has the “Good News” reached the ears, hearts, and minds of those who live in the communities and cities rampant with gang activity, violence, poverty, illiteracy, prostitution, drugs, despair, hopelessness, and a shrinking or almost non-existent economic base; what will the words of Jesus or the grace of God mean to them? In most Christian Church services there is way too much preaching to the choir (those who believe the way we do) and when there is a response to the Gospel invocation, in a few instances it may only be superficial and not a real deep commitment to living for God (Cp. Matthew 13: 1-9, 18-23).
Many of those who preach do not want to face the challenges of struggle, deprivation, pain, isolation, anxiety even questioning the role of God in their lives as some of the greatest saints who ever lived have had to struggle with. These spoiled ecclesiastical clouds without moisture want to enjoy all the comforts of an affluent society and would not consent to living among those and proclaiming the message of salvation in the most impoverished towns on earth; but they eagerly bestow their blessings on others (missionaries) who feel guided by God to do so. How many applications have been filed for passports and travel visas to live in the most remote communities on planet earth by those of the true ‘Faith’?
There is a sense of national fear and vulnerability since September 11, 2001, and at present we live in what is called “A New Normal;” but is that really true? It seems that every strategy is defensive or responding after-the-fact and the
word “terrorism” has entered our vocabulary in ways never before conceived, almost to the level of ‘paranoia.’ It is time to seize the initiative and go on the offense because it states in II Corinthians 10: 4: The weapons we fight with are not weapons of this world. On the contrary, they have divine power to demolish strongholds. Even Jesus told His disciples in Matthew 16: 18b: Upon this rock I will build My Church; and the gates of hell shall not prevail against It.
Acts 4: 1-3
Now as they spoke to the people, the priests, the captain of the temple, and the Sadducees came upon them, being greatly disturbed that they taught the people and preached in Jesus the resurrection of the dead. And they laid hands on them, and put them in custody until the next day.
5: 17-18, 33, 40
Then the high priests rose up, and all those who were with him (which is the sect of the Sadducees), and they were filled with indignation, and laid their hands on the apostles, and put them in the common prison. When they heard this, they were furious and plotted to kill them. When they had called the apostles and beaten them, they commanded that they should not speak in the name of Jesus, and let them go.
13: 50
But the Jews stirred up the devout and prominent women and chief men of the city, raised up persecution against Paul and Barnabas, and expelled them from their region.
14: 5, 19b
And when a violent attempt was made by both the Gentiles and Jews, with their rulers to abuse and stone them. They stoned Paul and dragged him out of the city, supposing him to be dead.
16: 22-24
Then the multitude rose up together against them; and the magistrates tore off their clothes and commanded them to be beaten with rods. And when they had laid many stripes on them, they threw them into prison, commanding the jailer to keep them securely. Having received such a charge, he put them into the inner prison and fastened their feet in the stocks.
18: 12, 17
When Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him to the judgment seat. Then all the Greeks took Sosthenes, the ruler of the synagogue, and beat him before the judgment seat. But Gallio took no notice of these things.
24: 1-2a, 5
Now after five days Ananias the high priest came down with the elders and a certain orator named Tertullus. These gave evidence [‘discovery’??] to the governor against Paul. And when he was called upon, Tertullus began his accusation [‘deliberation’??]
II Corinthians 1: 3-4a, 8-9a
Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforts us in all our tribulation. For as the sufferings of Christ abound in us, so our consolation (comfort) also abounds through Christ. For we do not want you to be ignorant, brethren, of our trouble which came to us in Asia; that we were burdened beyond measure, above strength, so that we despaired even of life. Yes, we had the sentence of death in ourselves.
II Corinthians 7: 4b-5
For I am exceedingly joyful in all our tribulation. For indeed, when we came to Macedonia, our bodies had no rest, but were troubled on every side. Outside were conflicts, inside were fears.
Hebrews 10: 34a
For you had compassion on me in my chains, and joyfully accepted the plunder of your goods.
13: 3, 23
Remember the prisoners as if chained with them-those who are mistreated-since you yourselves are also in the body. Know that our brother Timothy has been set free
[from ‘prison’??], with whom I shall see you if he comes shortly.
COMMENT:
In numerous instances the New Testament Gospels as well as the Epistles mention about being brought before the rulers (both secular and religious), as well as betrayal by those within your own family, beatings, mistreatment in the local community or foreign lands, as well as imprisonment. The one thing that stands out in Paul’s letters is the mention of being a ‘prisoner.’ Today’s Christian Church talks about a “Prison Ministry” to bring the ‘Good News’ to felons who committed a civil crime against society based upon the Criminal Law Code, but in the First Century, the Christians were subjected to the cruelty of the ancient penal system simply because of their testimony and witness to the Death, Burial, and Resurrection of the Lord Jesus Christ. How many members of the clergy can boast and glory in the Lord that they were arrested and incarcerated for the same? A final thought is summed up in II Corinthians 6: 3-5:
We give no offense in anything, that our ministry may not be blamed [‘ineffective’??]. But in all things we commend ourselves as ministers of God; in much patience (endurance), in tribulations, in needs [‘deprivation’??], in distress, in stripes [beatings], in imprisonments, in tumults, in labors, in sleeplessness, [and] in fasting [and ‘prayer’??]
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
February 6, 2009
pbks@hotmail.com
Of course this rather extreme example pertains to just a few preachers of Mega-Churches attended by members who are affluent, college-educated professionals and business owners, mostly living in the residential communities of suburban America. Even among those who appear on the surface to be dedicated soldiers of the cross, and who do not fall into this category, nonetheless fail to grasp or even emulate the sacrifice like the ones who first held aloft the bloodstained banner of our Lord and Savior, Jesus Christ the Nazarene.
How many of the clergy, ministers of the Word of God have so upset people that they were brought before the Courts, denied certain legal protections guaranteed under the Constitution of the United States, abused while in custody or during interrogation, and sentenced to prison; all for preaching the Gospel? How has the “Good News” reached the ears, hearts, and minds of those who live in the communities and cities rampant with gang activity, violence, poverty, illiteracy, prostitution, drugs, despair, hopelessness, and a shrinking or almost non-existent economic base; what will the words of Jesus or the grace of God mean to them? In most Christian Church services there is way too much preaching to the choir (those who believe the way we do) and when there is a response to the Gospel invocation, in a few instances it may only be superficial and not a real deep commitment to living for God (Cp. Matthew 13: 1-9, 18-23).
Many of those who preach do not want to face the challenges of struggle, deprivation, pain, isolation, anxiety even questioning the role of God in their lives as some of the greatest saints who ever lived have had to struggle with. These spoiled ecclesiastical clouds without moisture want to enjoy all the comforts of an affluent society and would not consent to living among those and proclaiming the message of salvation in the most impoverished towns on earth; but they eagerly bestow their blessings on others (missionaries) who feel guided by God to do so. How many applications have been filed for passports and travel visas to live in the most remote communities on planet earth by those of the true ‘Faith’?
There is a sense of national fear and vulnerability since September 11, 2001, and at present we live in what is called “A New Normal;” but is that really true? It seems that every strategy is defensive or responding after-the-fact and the
word “terrorism” has entered our vocabulary in ways never before conceived, almost to the level of ‘paranoia.’ It is time to seize the initiative and go on the offense because it states in II Corinthians 10: 4: The weapons we fight with are not weapons of this world. On the contrary, they have divine power to demolish strongholds. Even Jesus told His disciples in Matthew 16: 18b: Upon this rock I will build My Church; and the gates of hell shall not prevail against It.
Acts 4: 1-3
Now as they spoke to the people, the priests, the captain of the temple, and the Sadducees came upon them, being greatly disturbed that they taught the people and preached in Jesus the resurrection of the dead. And they laid hands on them, and put them in custody until the next day.
5: 17-18, 33, 40
Then the high priests rose up, and all those who were with him (which is the sect of the Sadducees), and they were filled with indignation, and laid their hands on the apostles, and put them in the common prison. When they heard this, they were furious and plotted to kill them. When they had called the apostles and beaten them, they commanded that they should not speak in the name of Jesus, and let them go.
13: 50
But the Jews stirred up the devout and prominent women and chief men of the city, raised up persecution against Paul and Barnabas, and expelled them from their region.
14: 5, 19b
And when a violent attempt was made by both the Gentiles and Jews, with their rulers to abuse and stone them. They stoned Paul and dragged him out of the city, supposing him to be dead.
16: 22-24
Then the multitude rose up together against them; and the magistrates tore off their clothes and commanded them to be beaten with rods. And when they had laid many stripes on them, they threw them into prison, commanding the jailer to keep them securely. Having received such a charge, he put them into the inner prison and fastened their feet in the stocks.
18: 12, 17
When Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him to the judgment seat. Then all the Greeks took Sosthenes, the ruler of the synagogue, and beat him before the judgment seat. But Gallio took no notice of these things.
24: 1-2a, 5
Now after five days Ananias the high priest came down with the elders and a certain orator named Tertullus. These gave evidence [‘discovery’??] to the governor against Paul. And when he was called upon, Tertullus began his accusation [‘deliberation’??]
II Corinthians 1: 3-4a, 8-9a
Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforts us in all our tribulation. For as the sufferings of Christ abound in us, so our consolation (comfort) also abounds through Christ. For we do not want you to be ignorant, brethren, of our trouble which came to us in Asia; that we were burdened beyond measure, above strength, so that we despaired even of life. Yes, we had the sentence of death in ourselves.
II Corinthians 7: 4b-5
For I am exceedingly joyful in all our tribulation. For indeed, when we came to Macedonia, our bodies had no rest, but were troubled on every side. Outside were conflicts, inside were fears.
Hebrews 10: 34a
For you had compassion on me in my chains, and joyfully accepted the plunder of your goods.
13: 3, 23
Remember the prisoners as if chained with them-those who are mistreated-since you yourselves are also in the body. Know that our brother Timothy has been set free
[from ‘prison’??], with whom I shall see you if he comes shortly.
COMMENT:
In numerous instances the New Testament Gospels as well as the Epistles mention about being brought before the rulers (both secular and religious), as well as betrayal by those within your own family, beatings, mistreatment in the local community or foreign lands, as well as imprisonment. The one thing that stands out in Paul’s letters is the mention of being a ‘prisoner.’ Today’s Christian Church talks about a “Prison Ministry” to bring the ‘Good News’ to felons who committed a civil crime against society based upon the Criminal Law Code, but in the First Century, the Christians were subjected to the cruelty of the ancient penal system simply because of their testimony and witness to the Death, Burial, and Resurrection of the Lord Jesus Christ. How many members of the clergy can boast and glory in the Lord that they were arrested and incarcerated for the same? A final thought is summed up in II Corinthians 6: 3-5:
We give no offense in anything, that our ministry may not be blamed [‘ineffective’??]. But in all things we commend ourselves as ministers of God; in much patience (endurance), in tribulations, in needs [‘deprivation’??], in distress, in stripes [beatings], in imprisonments, in tumults, in labors, in sleeplessness, [and] in fasting [and ‘prayer’??]
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
February 6, 2009
pbks@hotmail.com
Monday, February 2, 2009
The Different Churches and Individuals of the Christian Movement
Acts 1: 15
1) *Jerusalem
23
Joseph called Barsabbas (“Justus”), Matthias (Cp. Luke 3: 24-25??)
2: 5
Now there were Jews living in Jerusalem, devout men from every nation under heaven.
8-11
“And how is it that we each hear them in our own language to which we were born? “Parthians and Medes and Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus (“Aquila”; Cp. 18: 2) and Asia, Phygia and Pamphylia (“Perga”), Egypt and the districts of Libya around Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabs; we hear them in our own tongues speaking of the mighty deeds of God.”
4: 36
Joseph, a Levite of Cyprian birth, who was called Barnabas (“Son of Encouragement”) {Cp. 1: 23; 15: 22??}
5: 1; 9: 10
Ananias husband of Sapphira, Ananias a disciple in Damascus.
6: 1
Hellenistic Jews and native Hebrews
5
Stephen, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a proselyte from Antioch
9
Synagogue of the Freedmen, including Cyrenians and Alexandrians, some from Cilicia [“Tarsus”?? ], and Asia argued with Stephen
7: 58; 8: 1, 3
They began stoning Stephen and the witnesses laid their robes at the feet of a young man named Saul.
8: 1
A great persecution against the church in Jerusalem and they (??) scattered throughout the region of 1) Judea and 2) Samaria; except the apostles (??)
4-5, 12-13, 25
Those who were scattered went preaching the word; Philip proclaimed the word to 2) *the city of 2) Samaria [“Sebaste”] and the people believed and were baptized. Simon the magician, he who was called, the “Great Power of God,” became a believer also
40
Philip preached the gospel at Azotus and from there all the cities until he came to 3) Caesarea (“Galilee”).
9: 1, 10-11, 19
Synagogues of 4) Damascus (“Syria”); a certain disciple named Ananias; the house of Judas ( a disciple, the Galilean {Cp.5:37}, or Iscariot??)
30
The brethren in Jerusalem brought Saul down to 3) Caesarea [“Galilee”] and sent him away to Tarsus 5) [“Cilicia”]
31
The church throughout all 1) Judea and 3) Galilee and 2) Samaria had peace.
32, 35, 38, 43
Peter came down to the saints at 1a) Lydda, all who lived at Lydda and 1b) Sharon turned to the Lord, the disciples in 1c) Joppa send for Peter and many believed in the Lord
10: 1-2, 22, 24, 44-48
A man who lived in 3) Caesarea (“Galilee”), Cornelius, a centurion of the Italian cohort, who was a worshipper of God with his entire household and gave much alms to the Jewish people, became a believer along with his relatives and close friends.
11: 19-21
Those (??) who were persecuted in connection with Stephen came to 6) Phoenicia and 7) Cyprus and Antioch (“Syria”), speaking the word to no one except the Jews alone. Some of them (??) who were from Cyprus and Cyrene (Cp. 2: 10) who came to 7) Antioch (“Syria”) spoke to the Greeks also and a large number who believed turned to the Lord.
22, 25
The church in Jerusalem send Barnabas off to Antioch, and he leaves for Tarsus (“Cilicia”) to look for Saul.
NOTE: It was probably smart for the Church to send Barnabas, since he was from Cyrene (Cp. 4: 36) and may better understand the Greeks; but they could have also sent Nicolas, who was actually from Antioch (Cp. 6: 5).
26
Barnabas and Saul spent an entire year in Antioch meeting with the church and the disciples were first called “Christians” in 8) Antioch.
12: 1-2
Herod laid hands on some in the church and he killed James, the brother of John with the sword (why??)
3, 12
Herod saw that it pleased the Jews and arrested Peter also.
After the angel let Peter out of jail he went to the house of Mary (??) the mother of John who was called Mark where many were gathered and praying.
*13: 1*
There were in the church at 8)Antioch prophets and teachers: Barnabas, Simeon called (“Niger”), Lucius (Cp. Romans 16: 21??) of Cyrene, Manaen who had been brought up with Herod the tetrarch (Cp. Luke 3: 1; Acts 12: 1-3??), and Saul.
NOTE: Saul was not even among the upper echelon or tier of prominent leaders in the Church at Antioch, so how did he become such an influential force in the Christian movement??
“FIRST EUROPEAN MISSION”
Acts 13: 2, 4-6, 9
The Holy Spirit set Barnabas and Saul apart and sent them on the
and Mark went along as their helper; they came to Salamis (island of “Cyprus”) and preached the word of God in the synagogue of the Jews and from there they went through the entire island (“Cyprus”) until they reached Paphos (island of “Cyprus”) . Saul was also called “Paul.”
13
Paul and his companions (who are these??) put out to sea from Paphos, John left them and returned to Jerusalem (why ??).
14-15
Arriving at Pisidian Antioch 9) [“Galatia”], on the Sabbath day they went into the synagogue and sat down. After the reading of the Law and the Prophets the synagogue officials sent to them and asking if they had any words of exhortation.
48-49
The Gentiles began glorifying the word of God and as many as had been appointed to eternal life believed 9) Pisidian Antioch [“Galatia”], and the word of the Lord was spread throughout the region.
14: 1
At 10) Iconium (“Galatia”) they entered a synagogue of the Jews and a great multitude believed, both Jews and Greeks
6-7, 19-20
They fled to the cities of Lycaonia, Lystra, and Derbe (“Galatia”) preaching the gospel. The Jews from Pisidian Antioch and Iconium, won over the crowds and stoned Paul, dragging his body out of the city [“Lystra”], supposing him dead. The disciples (??) stood around him and he arose and entered the city 11)[“Lystra”].
14: 20b -15: 1
Paul and Barnabas (not “we or they”??) went to 12) Derbe, preached the gospel and made many disciples *(Gaius; Cp. 20: 4; 19: 29b??, I Corinthians 1: 14)*
14: 23
Paul and Barnabas appointed elders for them in every church (Lystra, Iconium, Pisidian Antioch; Cp 14: 21)
26-28
Paul and Barnabas returned back to 8) Antioch (“Syria”) where they had been commended to the work, and reported all the things that God had accomplished through them and about the window of faith that had been opened to the Gentiles. Paul and Barnabas spent a long time with the disciples.
“FIRST EUROPEAN MISSION COMPLETED”
“INTERVENING EVENT”
15: 1-3
Paul and Barnabas, along with certain others from Antioch went up to Jerusalem to settle the issue of Gentiles being required to observe the Law of Moses. On the way they passed through 6) Phoenicia and 2) Samaria, describing in detail the conversion of the Gentiles; bringing great joy to all the brethren.
22, 32
The Church at 1) Jerusalem along with the apostles and elders chose Judas called “Barsabbas” (Cp. 1: 23??) and Silas, leading men among the brethren who were also prophets to accompany Paul and Barnabas back to Antioch.
33-35
From Antioch, they were sent back to those who sent them (in Jerusalem), [but it seemed good to Silas to remain]. Paul and Barnabas stayed in 8) Antioch, teaching and preaching with many others also, the word of the Lord.
“SECOND EUROPEAN MISSION”
Acts 15:36-40
Paul told Barnabas about returning back and visiting the brethren in every city [in “Europe”] where they proclaimed the word of the Lord to see how they were doing. Barnabas wanted to take Mark [his cousin; Cp. Colossians 4: 10), but Paul didn’t want to because he deserted them in Pamphylia (Cp. 13: 13). They had a major disagreement; Barnabas took mark and sailed to 7) Cyprus and Paul chose Silas and departed.
16: 1-2, 4-5
Paul was traveling through 8) Syria and 5) Cilicia (“Tarsus”) strengthening the churches and came to 12) Derbe and 11) Lystra where he found Timothy, the son of a Jewish mother and a Greek father. And they (??) were passing through and delivering the decrees that had been decided upon by the apostles and elders in Jerusalem for the Gentiles to observe (Cp. 15: 19-20).
12
And from there to Phillipi, which is a leading city of the district of Macedonia, a Roman colony; and we (??) were staying in this city for some days.
13-15, 27-33
And on the Sabbath day we went outside the gate to a riverside, where we were supposing that there would be a place of prayer; and we (??) sat down and began speaking to the women who had assembled. And a certain woman named Lydia, from the city of Thyatira, a seller of purple fabric, a worshipper of God, was listening; and the Lord opened her heart to respond to the things spoken by Paul. And when she and her household had been baptized as well as a jailer and his household after Paul and Silas spoke the word to him [in 13) “Philippi”].
40
Afterwards they went out of the prison, entered the house of Lydia, saw the brethren [in 13) “Philippi”] and encouraged them then departed.
17: 1-2, 4
Now when they came to Thessalonica (Macedonia) where there was a synagogue of the Jews. And according to Paul’s custom, he went to them, and for three Sabbaths, reasoned with them from the Scriptures (Cp. 16: 2; II Timothy 1: 5; 3: 15). And some of them were persuaded and joined Paul and Silas, along with a great multitude of the God-fearing Greeks (Aristarchus, Secundus; Cp 19: 29b; 20: 4) and a number of the leading women [in 14) “Thessalonica” of Macedonia].
8
And they stirred up the crowd and the city authorities who heard these things. And when they had received a pledge [“bribe”] from Jason (Cp. Romans 16: 21) and the others, they released them.
10-12, 14
And the brethren immediately sent Paul and Silas away by night to Berea (Macedonia); and when they arrived, they went into the synagogue of the Jews. Now these were more noble-minded than those in Thessalonica, for they received the word with great eagerness, examining the Scriptures daily, to see whether these things were so. Many of them therefore believed, along with a number of prominent Greek women and men (Sopater; Cp. 20: 4; Romans 16: 21) [in 15] “Berea” of Macedonia]. Silas and Timothy remained there.
15-16a
Now those who conducted Paul brought him as far as Athens (“Achaia”); and receiving a command for Silas and Timothy to come to him as soon as possible, they departed. Now while Paul was waiting for them at Athens. . .
32-34
Now when they heard of the resurrection of the dead, some began to sneer, but others said, “We shall hear you again concerning this.” So Paul went out of their midst. But some of the men joined him and believed, among whom also was Dionysius the Areopagite and a woman named Damaris and others with them
[in 16) “Athens” of Achaia]. NOTE: There was no Jewish antagonism in Athens; and it appears no synagogue either??
18:1-2
After these things he left Athens and went to Corinth (“Greece”) And he found a certain Jew named Aquila, a native of Pontus having recently come from Italy with his wife Priscilla, because Claudius had commanded all the Jews to leave Rome [when was this edict??], He came to them.
ECCLESIASTICAL HISTORY NOTE:
Suetonius (Claudius 25) mentions a certain Chrestus and states, “Since the Jews constantly made disturbances at the instigation of Chrestus (impulsore Chrestus), he [Claudius] expelled them from Rome. Suetonius may have been speaking of Christians in Rome who were followers of Christ and were not distinguished from Jews. Tertullian says that the term Christianus was sometimes mispronounced Chrestianus. (Apol. 3)
18: 8-9, 11
And he departed from there and went to the house of a certain man named Titius Justus, a worshipper of God whose house was next to the synagogue. And Crispus (Cp. I Corinthians 1: 14), the leader of the synagogue, believed in the Lord with all his household and many of the 17) Corinthians when they heard were believing and being baptized. And the Lord said to Paul in the night by a vision, “Do not be afraid any longer, but go on speaking and do not be silent. And he settled there a year and six months, teaching the word of God among them.
17
And they took hold of Sosthenes (Cp. I Corinthians 1: 1), the leader of the synagogue, and began beating him in front of the judgment seat. And Gallio proconsul of “Achaia” (18: 12) was not concerned about any of these things. NOTE: Was there more than one leader of the synagogue(Cp. 18:8??).
ECCLESIASTICAL HISTORY NOTE:
Seneca was brother of Gallio, proconsul of Achaia at the time when Paul (Saul of the Gospels) preached there, yet never mentions anything about Paul or Christ.
18:18-21
And Paul, having remained many days longer, took leave of the brethren and put out to sea for “Syria” and with him were Priscilla and Aquila. In Cenchrea (”Greece”) he had his hair cut, for he was keeping a vow [Cp. 21: 21-24, 26??] And they came to Ephesus (“Asia”), and he left them there. Now he himself entered the synagogue and reasoned with the Jews. And when they had asked him to stay for a longer time, he did not consent [why not??]. But taking leave of them and saying, “I will return again to you again if God wills,” he set sail from Ephesus.
22
And when he had landed at 3) Caesarea, he went up and greeted the church, and went down to 8) Antioch (“Syria”).
“SECOND EUROPEAN MISSION COMPLETED”
“THIRD EUROPEAN MISSION”
18: 23
And having spent some time there [“Antioch”??], he departed and passed successively through the Galatian region {#'s 9, 10, 11, 12} and 18) Phrygia [Colossae, Hierapolis, Laodicea, Miletus] [“Asia”]strengthening the disciples.(Cp. 16:6).
24-28
Now a certain Jew named Apollos, an Alexandria by birth, an eloquent man, came to Ephesus; and he was mighty in the Scriptures. This man had been instructed in the way of the Lord; and being fervent in spirit, he was speaking and teaching accurately the things concerning Jesus, being acquainted only with the baptism of John; and he began to speak out boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside and explained to him the way of God more accurately. And when he wanted to go to Achaia (“Corinth”; Cp. 19:1), the brethren encouraged him and wrote to the disciples [which churches??] to welcome him; and when he arrived, he helped greatly those who had believed through grace.
NOTE: Priscilla’s name is mentioned before her husband’s, so she must have been a woman of prominence.
19:1-2
And it came about while Apollos was at Corinth (“Greece”), Paul having passed through the upper country came to Ephesus (“Asia”), and found some disciples. And he said unto them, “Did you receive the Holy Spirit when you believed?” And they said unto him, “No, we have not even heard whether there is a Holy Spirit.”
8-10 And he entered the synagogue and continued and continued speaking out boldly for three months, reasoning and persuading them about the kingdom of God. But when some were becoming hardened and disobedient, speaking evil of ‘the Way’ (“Ha-Derekh”) before the multitude, he withdrew from them and took away the disciples, reasoning daily in the school of Tyrannus. And this took place for two years, so that all who lived in Asia heard the word of the Lord, both Jews and Greeks (Tychicus, Trophimus; Cp. 20: 4??).
NOTE: Why is there persecution this time around and not previously??
19: 21-24, 26
Now after these things were finished, Paul purposed in the spirit to go to Jerusalem after he had passed through Macedonia and Achaia [Cp. 16:11, 12], saying, “After I have been there, I must also see Rome.” (why??) And having sent into Macedonia two of those who ministered to him, Timothy and Erastus (Cp. II Timothy 4: 20), he himself stayed in Asia for awhile. (Cp. 16: 6; 19: 27??) NOTE: Paul probably wrote the Galatian, Corinthian, and Roman letters at this time.
23, 24, 26-27, 29
And about that time there arose no small disturbance concerning ‘the Way’ (“Ha-Derekh”). For a certain man named Demetrius, a silversmith, who made silver shrines of Artemis, was bringing no little business to the craftsmen; And you see and hear that not only in Ephesus but in almost all of Asia, this Paul has persuaded and turned away a considerable number of people, saying that gods made with hands are no gods at all.
29
And the city was filled with the confusion, and they rushed with one accord into the theatre, dragging along Gaius and Aristarchus, Paul’s traveling companions from Macedonia.
20:1, 4-5
And after the uproar had ceased, Paul sent for the disciples and when he had exhorted them and taken his leave of them, he departed to go to Macedonia (“Philippi”). And he was accompanied by Sopater of Berea (Cp. 17: 10-12), the son of Pyrrhus; and by Aristarchus and Secundus of the Thessalonians (Cp. 17: 1-2, 4), and Gaius of Derbe (Cp. 14: 20-21), and Timothy; and Tychicus and Trophimus of Asia. But these had gone on ahead and was waiting for us (??) at Troas.
“THIRD MISSIONARY COMPLETED”
20: 6-7
And we (??) sailed from Phillipi (Cp. 16: 15, 29, 30-33) after the days of Unleavened Bread, and we came to them at 19) Troas (Cp. 16: 8) within five days; and there we stayed seven days. And on the first day of the week, when we were gathered together to break bread, Paul began talking to them, intending to depart the next day, and he prolonged his speech until midnight. NOTE: The first time “FIRST DAY OF THE WEEK” MENTIONED IN MEETING WITH DISCIPLES OR BELIEVERS. This is probably with Gentile believers exclusively because a synagogue is not mentioned, the Sabbath, nor is there any preaching or reasoning from the Old Testament Scriptures.
6-17 (Miletus ["ASIA"])
EVENT: Paul called together the elders of the church Ephesus [“Asia”] (Cp. 19: 1, 8-10; 20: 28-32) and admonished them to guard the flock over which the Holy Ghost had made them overseers. He also said that they would not see him again and reminded them that *for three years* he cried day and night warning them about the troubling times ahead for the church.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
February 2, 2009
pbks@hotmail.com
1) *Jerusalem
23
Joseph called Barsabbas (“Justus”), Matthias (Cp. Luke 3: 24-25??)
2: 5
Now there were Jews living in Jerusalem, devout men from every nation under heaven.
8-11
“And how is it that we each hear them in our own language to which we were born? “Parthians and Medes and Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus (“Aquila”; Cp. 18: 2) and Asia, Phygia and Pamphylia (“Perga”), Egypt and the districts of Libya around Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabs; we hear them in our own tongues speaking of the mighty deeds of God.”
4: 36
Joseph, a Levite of Cyprian birth, who was called Barnabas (“Son of Encouragement”) {Cp. 1: 23; 15: 22??}
5: 1; 9: 10
Ananias husband of Sapphira, Ananias a disciple in Damascus.
6: 1
Hellenistic Jews and native Hebrews
5
Stephen, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a proselyte from Antioch
9
Synagogue of the Freedmen, including Cyrenians and Alexandrians, some from Cilicia [“Tarsus”?? ], and Asia argued with Stephen
7: 58; 8: 1, 3
They began stoning Stephen and the witnesses laid their robes at the feet of a young man named Saul.
8: 1
A great persecution against the church in Jerusalem and they (??) scattered throughout the region of 1) Judea and 2) Samaria; except the apostles (??)
4-5, 12-13, 25
Those who were scattered went preaching the word; Philip proclaimed the word to 2) *the city of 2) Samaria [“Sebaste”] and the people believed and were baptized. Simon the magician, he who was called, the “Great Power of God,” became a believer also
40
Philip preached the gospel at Azotus and from there all the cities until he came to 3) Caesarea (“Galilee”).
9: 1, 10-11, 19
Synagogues of 4) Damascus (“Syria”); a certain disciple named Ananias; the house of Judas ( a disciple, the Galilean {Cp.5:37}, or Iscariot??)
30
The brethren in Jerusalem brought Saul down to 3) Caesarea [“Galilee”] and sent him away to Tarsus 5) [“Cilicia”]
31
The church throughout all 1) Judea and 3) Galilee and 2) Samaria had peace.
32, 35, 38, 43
Peter came down to the saints at 1a) Lydda, all who lived at Lydda and 1b) Sharon turned to the Lord, the disciples in 1c) Joppa send for Peter and many believed in the Lord
10: 1-2, 22, 24, 44-48
A man who lived in 3) Caesarea (“Galilee”), Cornelius, a centurion of the Italian cohort, who was a worshipper of God with his entire household and gave much alms to the Jewish people, became a believer along with his relatives and close friends.
11: 19-21
Those (??) who were persecuted in connection with Stephen came to 6) Phoenicia and 7) Cyprus and Antioch (“Syria”), speaking the word to no one except the Jews alone. Some of them (??) who were from Cyprus and Cyrene (Cp. 2: 10) who came to 7) Antioch (“Syria”) spoke to the Greeks also and a large number who believed turned to the Lord.
22, 25
The church in Jerusalem send Barnabas off to Antioch, and he leaves for Tarsus (“Cilicia”) to look for Saul.
NOTE: It was probably smart for the Church to send Barnabas, since he was from Cyrene (Cp. 4: 36) and may better understand the Greeks; but they could have also sent Nicolas, who was actually from Antioch (Cp. 6: 5).
26
Barnabas and Saul spent an entire year in Antioch meeting with the church and the disciples were first called “Christians” in 8) Antioch.
12: 1-2
Herod laid hands on some in the church and he killed James, the brother of John with the sword (why??)
3, 12
Herod saw that it pleased the Jews and arrested Peter also.
After the angel let Peter out of jail he went to the house of Mary (??) the mother of John who was called Mark where many were gathered and praying.
*13: 1*
There were in the church at 8)Antioch prophets and teachers: Barnabas, Simeon called (“Niger”), Lucius (Cp. Romans 16: 21??) of Cyrene, Manaen who had been brought up with Herod the tetrarch (Cp. Luke 3: 1; Acts 12: 1-3??), and Saul.
NOTE: Saul was not even among the upper echelon or tier of prominent leaders in the Church at Antioch, so how did he become such an influential force in the Christian movement??
“FIRST EUROPEAN MISSION”
Acts 13: 2, 4-6, 9
The Holy Spirit set Barnabas and Saul apart and sent them on the
and Mark went along as their helper; they came to Salamis (island of “Cyprus”) and preached the word of God in the synagogue of the Jews and from there they went through the entire island (“Cyprus”) until they reached Paphos (island of “Cyprus”) . Saul was also called “Paul.”
13
Paul and his companions (who are these??) put out to sea from Paphos, John left them and returned to Jerusalem (why ??).
14-15
Arriving at Pisidian Antioch 9) [“Galatia”], on the Sabbath day they went into the synagogue and sat down. After the reading of the Law and the Prophets the synagogue officials sent to them and asking if they had any words of exhortation.
48-49
The Gentiles began glorifying the word of God and as many as had been appointed to eternal life believed 9) Pisidian Antioch [“Galatia”], and the word of the Lord was spread throughout the region.
14: 1
At 10) Iconium (“Galatia”) they entered a synagogue of the Jews and a great multitude believed, both Jews and Greeks
6-7, 19-20
They fled to the cities of Lycaonia, Lystra, and Derbe (“Galatia”) preaching the gospel. The Jews from Pisidian Antioch and Iconium, won over the crowds and stoned Paul, dragging his body out of the city [“Lystra”], supposing him dead. The disciples (??) stood around him and he arose and entered the city 11)[“Lystra”].
14: 20b -15: 1
Paul and Barnabas (not “we or they”??) went to 12) Derbe, preached the gospel and made many disciples *(Gaius; Cp. 20: 4; 19: 29b??, I Corinthians 1: 14)*
14: 23
Paul and Barnabas appointed elders for them in every church (Lystra, Iconium, Pisidian Antioch; Cp 14: 21)
26-28
Paul and Barnabas returned back to 8) Antioch (“Syria”) where they had been commended to the work, and reported all the things that God had accomplished through them and about the window of faith that had been opened to the Gentiles. Paul and Barnabas spent a long time with the disciples.
“FIRST EUROPEAN MISSION COMPLETED”
“INTERVENING EVENT”
15: 1-3
Paul and Barnabas, along with certain others from Antioch went up to Jerusalem to settle the issue of Gentiles being required to observe the Law of Moses. On the way they passed through 6) Phoenicia and 2) Samaria, describing in detail the conversion of the Gentiles; bringing great joy to all the brethren.
22, 32
The Church at 1) Jerusalem along with the apostles and elders chose Judas called “Barsabbas” (Cp. 1: 23??) and Silas, leading men among the brethren who were also prophets to accompany Paul and Barnabas back to Antioch.
33-35
From Antioch, they were sent back to those who sent them (in Jerusalem), [but it seemed good to Silas to remain]. Paul and Barnabas stayed in 8) Antioch, teaching and preaching with many others also, the word of the Lord.
“SECOND EUROPEAN MISSION”
Acts 15:36-40
Paul told Barnabas about returning back and visiting the brethren in every city [in “Europe”] where they proclaimed the word of the Lord to see how they were doing. Barnabas wanted to take Mark [his cousin; Cp. Colossians 4: 10), but Paul didn’t want to because he deserted them in Pamphylia (Cp. 13: 13). They had a major disagreement; Barnabas took mark and sailed to 7) Cyprus and Paul chose Silas and departed.
16: 1-2, 4-5
Paul was traveling through 8) Syria and 5) Cilicia (“Tarsus”) strengthening the churches and came to 12) Derbe and 11) Lystra where he found Timothy, the son of a Jewish mother and a Greek father. And they (??) were passing through and delivering the decrees that had been decided upon by the apostles and elders in Jerusalem for the Gentiles to observe (Cp. 15: 19-20).
12
And from there to Phillipi, which is a leading city of the district of Macedonia, a Roman colony; and we (??) were staying in this city for some days.
13-15, 27-33
And on the Sabbath day we went outside the gate to a riverside, where we were supposing that there would be a place of prayer; and we (??) sat down and began speaking to the women who had assembled. And a certain woman named Lydia, from the city of Thyatira, a seller of purple fabric, a worshipper of God, was listening; and the Lord opened her heart to respond to the things spoken by Paul. And when she and her household had been baptized as well as a jailer and his household after Paul and Silas spoke the word to him [in 13) “Philippi”].
40
Afterwards they went out of the prison, entered the house of Lydia, saw the brethren [in 13) “Philippi”] and encouraged them then departed.
17: 1-2, 4
Now when they came to Thessalonica (Macedonia) where there was a synagogue of the Jews. And according to Paul’s custom, he went to them, and for three Sabbaths, reasoned with them from the Scriptures (Cp. 16: 2; II Timothy 1: 5; 3: 15). And some of them were persuaded and joined Paul and Silas, along with a great multitude of the God-fearing Greeks (Aristarchus, Secundus; Cp 19: 29b; 20: 4) and a number of the leading women [in 14) “Thessalonica” of Macedonia].
8
And they stirred up the crowd and the city authorities who heard these things. And when they had received a pledge [“bribe”] from Jason (Cp. Romans 16: 21) and the others, they released them.
10-12, 14
And the brethren immediately sent Paul and Silas away by night to Berea (Macedonia); and when they arrived, they went into the synagogue of the Jews. Now these were more noble-minded than those in Thessalonica, for they received the word with great eagerness, examining the Scriptures daily, to see whether these things were so. Many of them therefore believed, along with a number of prominent Greek women and men (Sopater; Cp. 20: 4; Romans 16: 21) [in 15] “Berea” of Macedonia]. Silas and Timothy remained there.
15-16a
Now those who conducted Paul brought him as far as Athens (“Achaia”); and receiving a command for Silas and Timothy to come to him as soon as possible, they departed. Now while Paul was waiting for them at Athens. . .
32-34
Now when they heard of the resurrection of the dead, some began to sneer, but others said, “We shall hear you again concerning this.” So Paul went out of their midst. But some of the men joined him and believed, among whom also was Dionysius the Areopagite and a woman named Damaris and others with them
[in 16) “Athens” of Achaia]. NOTE: There was no Jewish antagonism in Athens; and it appears no synagogue either??
18:1-2
After these things he left Athens and went to Corinth (“Greece”) And he found a certain Jew named Aquila, a native of Pontus having recently come from Italy with his wife Priscilla, because Claudius had commanded all the Jews to leave Rome [when was this edict??], He came to them.
ECCLESIASTICAL HISTORY NOTE:
Suetonius (Claudius 25) mentions a certain Chrestus and states, “Since the Jews constantly made disturbances at the instigation of Chrestus (impulsore Chrestus), he [Claudius] expelled them from Rome. Suetonius may have been speaking of Christians in Rome who were followers of Christ and were not distinguished from Jews. Tertullian says that the term Christianus was sometimes mispronounced Chrestianus. (Apol. 3)
18: 8-9, 11
And he departed from there and went to the house of a certain man named Titius Justus, a worshipper of God whose house was next to the synagogue. And Crispus (Cp. I Corinthians 1: 14), the leader of the synagogue, believed in the Lord with all his household and many of the 17) Corinthians when they heard were believing and being baptized. And the Lord said to Paul in the night by a vision, “Do not be afraid any longer, but go on speaking and do not be silent. And he settled there a year and six months, teaching the word of God among them.
17
And they took hold of Sosthenes (Cp. I Corinthians 1: 1), the leader of the synagogue, and began beating him in front of the judgment seat. And Gallio proconsul of “Achaia” (18: 12) was not concerned about any of these things. NOTE: Was there more than one leader of the synagogue(Cp. 18:8??).
ECCLESIASTICAL HISTORY NOTE:
Seneca was brother of Gallio, proconsul of Achaia at the time when Paul (Saul of the Gospels) preached there, yet never mentions anything about Paul or Christ.
18:18-21
And Paul, having remained many days longer, took leave of the brethren and put out to sea for “Syria” and with him were Priscilla and Aquila. In Cenchrea (”Greece”) he had his hair cut, for he was keeping a vow [Cp. 21: 21-24, 26??] And they came to Ephesus (“Asia”), and he left them there. Now he himself entered the synagogue and reasoned with the Jews. And when they had asked him to stay for a longer time, he did not consent [why not??]. But taking leave of them and saying, “I will return again to you again if God wills,” he set sail from Ephesus.
22
And when he had landed at 3) Caesarea, he went up and greeted the church, and went down to 8) Antioch (“Syria”).
“SECOND EUROPEAN MISSION COMPLETED”
“THIRD EUROPEAN MISSION”
18: 23
And having spent some time there [“Antioch”??], he departed and passed successively through the Galatian region {#'s 9, 10, 11, 12} and 18) Phrygia [Colossae, Hierapolis, Laodicea, Miletus] [“Asia”]strengthening the disciples.(Cp. 16:6).
24-28
Now a certain Jew named Apollos, an Alexandria by birth, an eloquent man, came to Ephesus; and he was mighty in the Scriptures. This man had been instructed in the way of the Lord; and being fervent in spirit, he was speaking and teaching accurately the things concerning Jesus, being acquainted only with the baptism of John; and he began to speak out boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside and explained to him the way of God more accurately. And when he wanted to go to Achaia (“Corinth”; Cp. 19:1), the brethren encouraged him and wrote to the disciples [which churches??] to welcome him; and when he arrived, he helped greatly those who had believed through grace.
NOTE: Priscilla’s name is mentioned before her husband’s, so she must have been a woman of prominence.
19:1-2
And it came about while Apollos was at Corinth (“Greece”), Paul having passed through the upper country came to Ephesus (“Asia”), and found some disciples. And he said unto them, “Did you receive the Holy Spirit when you believed?” And they said unto him, “No, we have not even heard whether there is a Holy Spirit.”
8-10 And he entered the synagogue and continued and continued speaking out boldly for three months, reasoning and persuading them about the kingdom of God. But when some were becoming hardened and disobedient, speaking evil of ‘the Way’ (“Ha-Derekh”) before the multitude, he withdrew from them and took away the disciples, reasoning daily in the school of Tyrannus. And this took place for two years, so that all who lived in Asia heard the word of the Lord, both Jews and Greeks (Tychicus, Trophimus; Cp. 20: 4??).
NOTE: Why is there persecution this time around and not previously??
19: 21-24, 26
Now after these things were finished, Paul purposed in the spirit to go to Jerusalem after he had passed through Macedonia and Achaia [Cp. 16:11, 12], saying, “After I have been there, I must also see Rome.” (why??) And having sent into Macedonia two of those who ministered to him, Timothy and Erastus (Cp. II Timothy 4: 20), he himself stayed in Asia for awhile. (Cp. 16: 6; 19: 27??) NOTE: Paul probably wrote the Galatian, Corinthian, and Roman letters at this time.
23, 24, 26-27, 29
And about that time there arose no small disturbance concerning ‘the Way’ (“Ha-Derekh”). For a certain man named Demetrius, a silversmith, who made silver shrines of Artemis, was bringing no little business to the craftsmen; And you see and hear that not only in Ephesus but in almost all of Asia, this Paul has persuaded and turned away a considerable number of people, saying that gods made with hands are no gods at all.
29
And the city was filled with the confusion, and they rushed with one accord into the theatre, dragging along Gaius and Aristarchus, Paul’s traveling companions from Macedonia.
20:1, 4-5
And after the uproar had ceased, Paul sent for the disciples and when he had exhorted them and taken his leave of them, he departed to go to Macedonia (“Philippi”). And he was accompanied by Sopater of Berea (Cp. 17: 10-12), the son of Pyrrhus; and by Aristarchus and Secundus of the Thessalonians (Cp. 17: 1-2, 4), and Gaius of Derbe (Cp. 14: 20-21), and Timothy; and Tychicus and Trophimus of Asia. But these had gone on ahead and was waiting for us (??) at Troas.
“THIRD MISSIONARY COMPLETED”
20: 6-7
And we (??) sailed from Phillipi (Cp. 16: 15, 29, 30-33) after the days of Unleavened Bread, and we came to them at 19) Troas (Cp. 16: 8) within five days; and there we stayed seven days. And on the first day of the week, when we were gathered together to break bread, Paul began talking to them, intending to depart the next day, and he prolonged his speech until midnight. NOTE: The first time “FIRST DAY OF THE WEEK” MENTIONED IN MEETING WITH DISCIPLES OR BELIEVERS. This is probably with Gentile believers exclusively because a synagogue is not mentioned, the Sabbath, nor is there any preaching or reasoning from the Old Testament Scriptures.
6-17 (Miletus ["ASIA"])
EVENT: Paul called together the elders of the church Ephesus [“Asia”] (Cp. 19: 1, 8-10; 20: 28-32) and admonished them to guard the flock over which the Holy Ghost had made them overseers. He also said that they would not see him again and reminded them that *for three years* he cried day and night warning them about the troubling times ahead for the church.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
February 2, 2009
pbks@hotmail.com
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