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[quatregats]

I know that this is an act of the most extreme hubris and I expect to be struck down for it sooner or later, but what if....I attempted to write Hornblower in the style of Patrick O'Brian....

[frederickwiddowson]

The Second Book of Moses, called Exodus, chapter 1 comments: the Hebrews descended into slavery

Exodus 1:1 ¶  Now these are the names of the children of Israel, which came into Egypt; every man and his household came with Jacob. 2  Reuben, Simeon, Levi, and Judah, 3  Issachar, Zebulun, and Benjamin, 4  Dan, and Naphtali, Gad, and Asher. 5  And all the souls that came out of the loins of Jacob were seventy souls: for Joseph was in Egypt already. 6  And Joseph died, and all his brethren, and all that generation. 7  And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them.

Genesis 46: 26  All the souls that came with Jacob into Egypt, which came out of his loins, besides Jacob’s sons’ wives, all the souls were threescore and six; 27 And the sons of Joseph, which were born him in Egypt, were two souls: all the souls of the house of Jacob, which came into Egypt, were threescore and ten.

Deuteronomy 10:22  Thy fathers went down into Egypt with threescore and ten persons; and now the LORD thy God hath made thee as the stars of heaven for multitude.

Acts 7:14  Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls.

The difference in numbers between Moses’ accounts in Genesis, Exodus, and Deuteronomy, and Stephen’s account recorded by Luke in Acts can be attributed to counting different people such as wives not mentioned in one. There are a number of very good explanations for why Stephen would count 75 people leaving for Egypt with Jacob and Moses would say 70 three times.

Look at the factors by which this family of less than 100 people grew. First, there is no mention in the Bible of widespread epidemics or virulent diseases yet. The first known epidemic in scientific literature and history may have been a Typhus epidemic in Athens, Greece in the middle of the first millennium BC, which killed upwards of 100,000 people. It was brought on by war and as many as 30 different microbes have been blamed for it. We will see God placing epidemics directly upon the Egyptians and their livestock.

We will also see indications of a high birth rate and of the hardiness and health of the Hebrews who had come to this land. How fast can populations increase is not only a subject of debate but has been seen as populations arise from great calamity. A high birth rate and abundant food resources can lead to relatively quick growth in population. When resources are abundant a population can experience what is called “exponential growth” and this leads to a rapid multiplication of individuals. If you add God’s supernatural purpose for multiplying the children of Israel you can imagine how amazing this could be.

Exodus 1:8 ¶  Now there arose up a new king over Egypt, which knew not Joseph. 9  And he said unto his people, Behold, the people of the children of Israel are more and mightier than we: 10  Come on, let us deal wisely with them; lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and so get them up out of the land. 11 Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Raamses. 12  But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel. 13  And the Egyptians made the children of Israel to serve with rigour: 14 And they made their lives bitter with hard bondage, in morter, and in brick, and in all manner of service in the field: all their service, wherein they made them serve, was with rigour.

If the Pharaoh who welcomed Joseph and then his family was one of what scholars call the Hyksos or Shepherd-kings, who ruled over Egypt for a time, then this would be the return of a native-born Egyptian ruler. This would be a Pharaoh who represented the deep hatred and disgust the Egyptians would feel against the shepherds of Canaan. Here the great numbers of these immigrants from Canaan would make the Egyptians feel threatened and uneasy so they reduced this numerous people to slavery, building the treasure cities, Pithom and Raamses.

If Goshen was in northeastern Egypt, a possibility we discussed in Genesis, and these cities were there as well, then the area is called Lower Egypt as the part of Egypt adjacent to the Mediterranean Sea. This is the area of the Nile Delta, lush and fertile, the powerhouse of Egypt. It was a rich agricultural region and was where such things as the Rosetta Stone were discovered in 1799 which helped scholars decipher hieroglyphics, the ancient Egyptian picture writing. There are a great many archaeological sites in this area.

The children of Israel’s lives went from the favored and plentiful existence of the welcome guest whose presence was made possible by the savior of the nation, Joseph, in a time of great want to despised slaves whose lives were made of hard, unending labor under mean-spirited overseers. It must have been quite a transition and there was probably much lamentation about the former days.

Exodus 1:15 ¶  And the king of Egypt spake to the Hebrew midwives, of which the name of the one was Shiphrah, and the name of the other Puah: 16  And he said, When ye do the office of a midwife to the Hebrew women, and see them upon the stools; if it be a son, then ye shall kill him: but if it be a daughter, then she shall live. 17  But the midwives feared God, and did not as the king of Egypt commanded them, but saved the men children alive. 18  And the king of Egypt called for the midwives, and said unto them, Why have ye done this thing, and have saved the men children alive? 19  And the midwives said unto Pharaoh, Because the Hebrew women are not as the Egyptian women; for they are lively, and are delivered ere the midwives come in unto them. 20  Therefore God dealt well with the midwives: and the people multiplied, and waxed very mighty. 21  And it came to pass, because the midwives feared God, that he made them houses. 22 And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive.

Apparently, the midwives had a sort of hierarchy, perhaps official even, with Shiprah and Puah as their leaders. Common sense dictates that only two midwives could not attend to such a large population. The Pharaoh gives his command to kill male babies. This they did not do. The midwives’ leaders underscored the strength and health, the vigor, of the Hebrew women while exaggerating to justify their disobedience to this human king and their loyalty to God. They disobeyed the civil authority because to obey would have been disobedience to God.

In Genesis 30:3 comments I talked about the phrase she shall bear upon my knees.

In verse 16 see the reference to birthing stools. The modern child-bearing position is on your back. The ancient was sitting on someone’s knees or a stool, a birthstool, pictures of which relics can be found on the internet if you are interested. I have read, though I cannot confirm, that birthstools were used in Europe during the Middle Ages. One Jewish source I read reported that ancient Egyptian hieroglyphics show the development of a chair type device with a hole where the seat is normally, much like a toilet seat today.

God blessed the midwives and made them houses. Now, lest you think God is in the business of building suburban developments near Cairo understand that a house can be a family, or a dynasty, that goes on for generations.

Exodus 6:14  These be the heads of their fathers’ houses: The sons of Reuben the firstborn of Israel; Hanoch, and Pallu, Hezron, and Carmi: these be the families of Reuben.

1Samuel 20:16  So Jonathan made a covenant with the house of David, saying, Let the LORD even require it at the hand of David’s enemies.

As well as a building…

1Kings 9:10  And it came to pass at the end of twenty years, when Solomon had built the two houses, the house of the LORD, and the king’s house,

So, depending on the context house can be short for household as well including servants, wives, and children.

Genesis 45:2  And he wept aloud: and the Egyptians and the house of Pharaoh heard.

So, a question for fundamentalists arises naturally from this. Is this reference following a physical building or a group of people characterized in type as a spiritual building?

1Corinthians 14:23  If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad?

How do physical buildings come together to meet? Seems an absurdity.

Colossians 1:18  And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence…24  Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church:

The church is Christ’s body on earth, not a building.

Acts 2:47  Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.

1Timothy 3:15  But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.

So, what is the house of God, to the Roman Catholic ‘wannabes’ of Protestant fundamentalism, the Vatican’s auxiliaries? Has the gate of heaven reference in Genesis 28:17 confused you? Do you consider your specific church building, the place where your church meets, the ladder between heaven and earth? What about Christ in John 1:51? And what about these verses?

1Corinthians 3:16 ¶  Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?

1Corinthians 6:19  What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?

The Hebrews had a high birth rate and grew rapidly in number. Then, Pharaoh gives a wicked command to all of his people to murder the sons of the Hebrews as they are born, to throw them into the river.

[araitsume]

The Desire of Ages, pp. 399-403: Chapter (43) Barriers Broken Down

This chapter is based on Matthew 15:21-28; Mark 7:24-30.

After the encounter with the Pharisees, Jesus withdrew from Capernaum, and crossing Galilee, repaired to the hill country on the borders of Phoenicia. Looking westward, He could see, spread out upon the plain below, the ancient cities of Tyre and Sidon, with their heathen temples, their magnificent palaces and marts of trade, and the harbors filled with shipping. Beyond was the blue expanse of the Mediterranean, over which the messengers of the gospel were to bear its glad tidings to the centers of the world's great empire. But the time was not yet. The work before Him now was to prepare His disciples for their mission. In coming to this region He hoped to find the retirement He had failed to secure at Bethsaida. Yet this was not His only purpose in taking this journey.

“Behold, a Canaanitish woman came out from those borders, and cried, saying, Have mercy on me, O Lord, Thou Son of David; my daughter is grievously vexed with a devil.” Matthew 15:22, R. V. The people of this district were of the old Canaanite race. They were idolaters, and were despised and hated by the Jews. To this class belonged the woman who now came to Jesus. She was a heathen, and was therefore excluded from the advantages which the Jews daily enjoyed. There were many Jews living among the Phoenicians, and the tidings of Christ's work had penetrated to this region. Some of the people had listened to His words and had witnessed His wonderful works. This woman had heard of the prophet, who, it was reported, healed all manner of diseases. As she heard of His power, hope sprang up in her heart. Inspired by a mother's love, she determined to present her daughter's case to Him. It was her resolute purpose to bring her affliction to Jesus. He must heal her child. She had sought help from the heathen gods, but had obtained no relief. And at times she was tempted to think, What can this Jewish teacher do for me? But the word had come, He heals all manner of diseases, whether those who come to Him for help are rich or poor. She determined not to lose her only hope.

Christ knew this woman's situation. He knew that she was longing to see Him, and He placed Himself in her path. By ministering to her sorrow, He could give a living representation of the lesson He designed to teach. For this He had brought His disciples into this region. He desired them to see the ignorance existing in cities and villages close to the land of Israel. The people who had been given every opportunity to understand the truth were without a knowledge of the needs of those around them. No effort was made to help souls in darkness. The partition wall which Jewish pride had erected, shut even the disciples from sympathy with the heathen world. But these barriers were to be broken down.

Christ did not immediately reply to the woman's request. He received this representative of a despised race as the Jews would have done. In this He designed that His disciples should be impressed with the cold and heartless manner in which the Jews would treat such a case, as evinced by His reception of the woman, and the compassionate manner in which He would have them deal with such distress, as manifested by His subsequent granting of her petition.

But although Jesus did not reply, the woman did not lose faith. As He passed on, as if not hearing her, she followed Him, continuing her supplications. Annoyed by her importunities, the disciples asked Jesus to send her away. They saw that their Master treated her with indifference, and they therefore supposed that the prejudice of the Jews against the Canaanites was pleasing to Him. But it was a pitying Saviour to whom the woman made her plea, and in answer to the request of the disciples, Jesus said, “I am not sent but unto the lost sheep of the house of Israel.” Although this answer appeared to be in accordance with the prejudice of the Jews, it was an implied rebuke to the disciples, which they afterward understood as reminding them of what He had often told them,—that He came to the world to save all who would accept Him.

The woman urged her case with increased earnestness, bowing at Christ's feet, and crying, “Lord, help me.” Jesus, still apparently rejecting her entreaties, according to the unfeeling prejudice of the Jews, answered, “It is not meet to take the children's bread, and to cast it to dogs.” This was virtually asserting that it was not just to lavish the blessings brought to the favored people of God upon strangers and aliens from Israel. This answer would have utterly discouraged a less earnest seeker. But the woman saw that her opportunity had come. Beneath the apparent refusal of Jesus, she saw a compassion that He could not hide. “Truth, Lord,” she answered, “yet the dogs eat of the crumbs which fall from their masters’ table.” While the children of the household eat at the father's table, even the dogs are not left unfed. They have a right to the crumbs that fall from the table abundantly supplied. So while there were many blessings given to Israel, was there not also a blessing for her? She was looked upon as a dog, and had she not then a dog's claim to a crumb from His bounty?

Jesus had just departed from His field of labor because the scribes and Pharisees were seeking to take His life. They murmured and complained. They manifested unbelief and bitterness, and refused the salvation so freely offered them. Here Christ meets one of an unfortunate and despised race, that has not been favored with the light of God's word; yet she yields at once to the divine influence of Christ, and has implicit faith in His ability to grant the favor she asks. She begs for the crumbs that fall from the Master's table. If she may have the privilege of a dog, she is willing to be regarded as a dog. She has no national or religious prejudice or pride to influence her course, and she immediately acknowledges Jesus as the Redeemer, and as being able to do all that she asks of Him.

The Saviour is satisfied. He has tested her faith in Him. By His dealings with her, He has shown that she who has been regarded as an outcast from Israel is no longer an alien, but a child in God's household. As a child it is her privilege to share in the Father's gifts. Christ now grants her request, and finishes the lesson to the disciples. Turning to her with a look of pity and love, He says, “O woman, great is thy faith: be it unto thee even as thou wilt.” From that hour her daughter became whole. The demon troubled her no more. The woman departed, acknowledging her Saviour, and happy in the granting of her prayer.

This was the only miracle that Jesus wrought while on this journey. It was for the performance of this act that He went to the borders of Tyre and Sidon. He wished to relieve the afflicted woman, and at the same time to leave an example in His work of mercy toward one of a despised people for the benefit of His disciples when He should no longer be with them. He wished to lead them from their Jewish exclusiveness to be interested in working for others besides their own people.

Jesus longed to unfold the deep mysteries of the truth which had been hid for ages, that the Gentiles should be fellow heirs with the Jews, and “partakers of His promise in Christ by the gospel.” Ephesians 3:6. This truth the disciples were slow to learn, and the divine Teacher gave them lesson upon lesson. In rewarding the faith of the centurion at Capernaum, and preaching the gospel to the inhabitants of Sychar, He had already given evidence that He did not share the intolerance of the Jews. But the Samaritans had some knowledge of God; and the centurion had shown kindness to Israel. Now Jesus brought the disciples in contact with a heathen, whom they regarded as having no reason above any of her people, to expect favor from Him. He would give an example of how such a one should be treated. The disciples had thought that He dispensed too freely the gifts of His grace. He would show that His love was not to be circumscribed to race or nation.

When He said, “I am not sent but unto the lost sheep of the house of Israel,” He stated the truth, and in His work for the Canaanite woman He was fulfilling His commission. This woman was one of the lost sheep that Israel should have rescued. It was their appointed work, the work which they had neglected, that Christ was doing.

This act opened the minds of the disciples more fully to the labor that lay before them among the Gentiles. They saw a wide field of usefulness outside of Judea. They saw souls bearing sorrows unknown to those more highly favored. Among those whom they had been taught to despise were souls longing for help from the mighty Healer, hungering for the light of truth, which had been so abundantly given to the Jews.

Afterward, when the Jews turned still more persistently from the disciples, because they declared Jesus to be the Saviour of the world, and when the partition wall between Jew and Gentile was broken down by the death of Christ, this lesson, and similar ones which pointed to the gospel work unrestricted by custom or nationality, had a powerful influence upon the representatives of Christ, in directing their labors. 

The Saviour's visit to Phoenicia and the miracle there performed had a yet wider purpose. Not alone for the afflicted woman, nor even for His disciples and those who received their labors, was the work accomplished; but also “that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through His name.” John 20:31. The same agencies that barred men away from Christ eighteen hundred years ago are at work today. The spirit which built up the partition wall between Jew and Gentile is still active. Pride and prejudice have built strong walls of separation between different classes of men. Christ and His mission have been misrepresented, and multitudes feel that they are virtually shut away from the ministry of the gospel. But let them not feel that they are shut away from Christ. There are no barriers which man or Satan can erect but that faith can penetrate.

In faith the woman of Phoenicia flung herself against the barriers that had been piled up between Jew and Gentile. Against discouragement, regardless of appearances that might have led her to doubt, she trusted the Saviour's love. It is thus that Christ desires us to trust in Him. The blessings of salvation are for every soul. Nothing but his own choice can prevent any man from becoming a partaker of the promise in Christ by the gospel.

Caste is hateful to God. He ignores everything of this character. In His sight the souls of all men are of equal value. He “hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; that they should seek the Lord, if haply they might feel after Him, and find Him, though He be not far from every one of us.” Without distinction of age, or rank, or nationality, or religious privilege, all are invited to come unto Him and live. “Whosoever believeth on Him shall not be ashamed. For there is no difference.” “There is neither Jew nor Greek, there is neither bond nor free.” “The rich and poor meet together: the Lord is the Maker of them all.” “The same Lord over all is rich unto all that call upon Him. For whosoever shall call upon the name of the Lord shall be saved.” Acts 17:26, 27; Galatians 3:28; Proverbs 22:2; Romans 10:11-13.

[ilovefunreading-blog]

A Real Apostle is Sent to “OTHERS”

…he fell into a trance, And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth: Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. And there came a voice to him, Rise, Peter; kill, and eat.

Acts 10:10-13

Apostles are special servants that God raises up to minister to many people. An apostle will have a vision to care for other people whom no one can see. Notice the vision that Peter had. He saw many “uneatable” animals but was told to “kill and eat”. This was an outrageous instruction, as Peter could not imagine himself eating so-called unclean animals. God was placing on his heart a vision for the “uneatable”, unreachable, out-of-the-way people who need Jesus Christ. Such is the call of God on anyone who is called to be an apostle.

An apostle is someone who is given a burden for people he does not even know. I may never visit many of the churches I am building. I may never go to the places where we are fighting to build churches. Sometimes people ask me why I go to certain places. It is the most natural thing for an apostle to go from city to city to visit churches and to care for people who live far away.

“Apostle” is not a title that you confer on someone because he has been in the church for a long time. An apostle is someone who is sent to care for many people in many different locations. This is why apostle Paul kept travelling to different cities. An apostle is someone who has flocks in different locations and has to care for them.

If God has called you to be an apostle, you can expect to travel to many places.

Paul said that he would spend and be spent for “others”. A true apostle will give his life and exhaust himself of all strength in order to fulfil his great mission to the forgotten ones of our world.

One of my greatest struggles has been to get people to think about “others”. “Why do we need to go to all these places?”, they say. “Why do you have to build churches in all these towns ? Don’t we have enough problems in our own country?

Why Zwedru, Ganta, Gbarnga, Bafata, Buba, Gabu, Macenta, Mamou, Gueckedou, Nzerekore? Why do we have to think about Bo, Kenema, Makeni, Daloa, Gagnoa, Parakuo, Sokode and Kara? What on earth are you doing in Opington, Ziguinchor, Springbok, Thohoyando, Ede, Offa, Umtata and Maputsoe?”

Indeed, most ordinary Christians cannot bring themselves to think about “others”. It is the call of an apostle to remember “others” and drive the church to help them. God has called us to remember “others”! We must go to the ends of the earth.

An apostle is constantly trying to train people to remember “others”. You will notice how Paul loved and trusted Timothy because he cared for “others”. I have many bishops and pastors under me. But my favourite bishops and pastors are those whose minds and hearts are on “others”. Because my vision is “others”I naturally find myself gravitating towards those who naturally care for the lost and forgotten ones.

An apostle is very different from a local community pastor. Many ministers basically think about how to minister effectively among the already established churches. They find no difficulty in going to the same people over and over again. They are excited to go to the rich sections of the church whilst the poor and forgotten ones never come to their minds. Such people may have fantastic titles like “Apostle”, “Prophet” and “Bishop” but are actually no higher in rank than a local community pastor. A local community pastor is burdened with his local community, city or region. An apostle is given a vision and a burden for the distant and forgotten ones whom Christ died for. When Peter saw a great sheet come down from heaven with all kinds of animals on it, he was being given the burden of a true apostle.

I once visited Chennai in India. I was amazed to find a church dedicated to the apostle Thomas. Apparently, Thomas had travelled all the way from Jerusalem to India to preach the gospel. A church had been built on the site where Thomas was killed. Can you imagine how long and how difficult it must have been to travel from Jerusalem to India in those days? Can you imagine the sacrifice involved in taking the gospel to India in the year AD 50? An amazing feat indeed! Thomas could have stayed on in Jerusalem and praised himself for being one of the twelve apostles of Christ. The authenticity of his apostolic office was confirmed by the great work he did in India. Today, Christians are found mostly in the southern part of India where Apostle Thomas went.

I once visited Malta, an island in the Mediterranean Sea where apostle Paul was shipwrecked. The entire island remembers the visit of the apostle two thousand years ago. His short visit to the island has made Christianity the main religion in Malta today.

I have produced below, seven scriptures which demonstrate the calling of an apostle. These scriptures show the vision, the heart and the work of true apostles.

Seven Scriptures and Seven Characteristics of Real Apostles

1. Real apostles are given the vision for “OTHERS”.

And he became very hungry, and would have eaten: but while they made ready, he fell into a trance, And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth: Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air.

And there came a voice to him, Rise, Peter; kill, and eat. But Peter said, not so, Lord; for I have never eaten any thing that is common or unclean. And the voice spake unto him again the second time, what God hath cleansed, that call not thou common. This was done thrice: and the vessel was received up again into heaven . . .

While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee. Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them.

Acts 10:10-16,19-20

2. Real apostles have a burden for many “OTHERS”.

Brethren, MY HEART’S DESIRE and prayer to God for Israel IS,THAT THEY MIGHT BE SAVED.

Romans 10:1  

For I COULD WISH THAT MYSELF WERE ACCURSED FROM CHRIST FOR MY BRETHREN, my kinsmen according to the flesh: Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.

Romans 9:3-5

3. Real apostles care about many “OTHERS”.

Beside those things that are without, THAT WHICH COMETH UPON ME DAILY, THE CARE OF ALL THE CHURCHES.

2 Corinthians 11:28

4. Real apostles must travel far to attend to “OTHERS”.

And he said unto me, Depart: for I WILL SEND THEE FAR hence unto the Gentiles.

Acts 22:21

5. Real apostles must visit many cities to attend to “OTHERS”.

And some days after Paul said unto Barnabas, LET US GO AGAIN AND VISIT OUR BRETHREN IN EVERY CITY where we have preached the word of the Lord, and see how they do.

Acts 15:36

6. Real apostles spend and are spent for “OTHERS”.

And I WILL VERY GLADLY SPEND AND BE SPENT FOR YOU; though the more abundantly I love you, the less I be loved.

2 Corinthians 12:15

7. Real apostles train people to think about “OTHERS”.

But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state. For I have no man likeminded, who will NATURALLY CARE FOR YOUR STATE. For all seek their own, not the things which are Jesus Christ’s.

Philippians 2:19-21

by Dag Heward-Mills 

[pamphletstoinspire]

THE PROPHECY OF JONAS - From The Latin Vulgate Bible

Chapter 2

INTRODUCTION.

Jonas prophesied in the reign of Jeroboam II, as we learn from 4 Kings xiv. 25., to whom also he foretold his success in restoring all the borders of Israel. He was of Geth-Opher, in the tribe of Zabulon, and consequently of Galilee; which confutes that assertion of the Pharisees, (John vii. 52.) that no prophet ever arose out of Galilee. He prophesied and prefigured in his own person the death and resurrection of Christ, and was the only one among the prophets who was sent to preach to the Gentiles. (Challoner) --- The most incredible mystery in our religion, and the vocation of the Gentiles, are thus insinuated. (Calmet) --- The latter shall be saved if they repent, like Ninive. (Worthington) --- [Thomas?] Paine's supposition, that this book was written by a pagan "to satirise the malignant character of a predicting priest," requires no refutation. (Haydock) (Watson)

Chapter 2

Jonas is swallowed up by a great fish; he prayeth with confidence in God: and the fish casteth him out on the dry land.

1 Now the Lord prepared a great fish to swallow up Jonas: and Jonas was in the belly of the fish three days and three nights.

Notes & Commentary:

Ver. 1. Fish. Hebrew dag: afterwards daga occurs, ver. 2; (Haydock) on which Leusden observes, the Jews infer that Jonas was first swallowed up by male and then by a female fish, which being full of young he was much straitened, and prayed from the belly of that (hadaga) female fish! He alludes to Rabbi Jarchi. (Haydock) --- Thus nar, puer, is put for a girl, to imply that Rebecca was prudent and Dina rambling. (Buxt. Tib. 13.) See Kennicott, Dis. 2., p. 417 and 552. --- Noble discoveries! Many suppose (Haydock) that this fish was a whale, as it does not live on flesh; (Calmet) but its throat being so narrow, as hardly to suffer a man's arm to pass, it is more probable that it was the sea-dog, lamia or canis chariarias, (Bartolin 14.) which may easily contain a man. (Aldrovandus iii. 32.) (Menochius) --- This sea-dog, or shark, has five rows of teeth in each jaw. Human bodies have been found entire in the stomach. (Button.) --- Our Saviour calls the fish a whale, Matthew xii. 40. (Worthington) --- But that term is given to any great sea monster. Yet it is not of much importance what species of fish be meant, provided the miracle be admitted. (Calmet) --- The pagans ridiculed it. (St. Augustine, ep. 102. q. 6. 30.) --- Yet they believed many of a similar nature, alleging the omnipotence of God. (St.. Jerome) --- This reason accounts for all the miracles recorded in Scripture. But might not God have chosen some easier expedient? We must not dive into his reasons. The impression which such a fact would make on the Ninivites, and the prefiguring of Christ's burial, might suffice. Jonas was not a type of his death, as some have imagined, Q. ad Orthodox. (Calmet) --- Nights, or as long as our Saviour was in the monument, (Menochius) which was about thirty-four hours. (Calmet, Dis.)

2 And Jonas prayed to the Lord, his God, out of the belly of the fish.

Ver. 2. Prayed. He entertained these sentiments. (Sanct. xiv.) --- He afterwards wrote them down. (Calmet)

3 And he said: I cried out of my affliction to the Lord, and he heard me: I cried out of the belly of hell, and thou hast heard my voice.

Ver. 3. I cried. These five verses (Haydock) express his thoughts while he was in the sea, (St. Jerome; Calmet) or in the fish. (Haydock) --- He doubtless prayed before, when he was cast into the sea, and also in the whale's belly, having then greater confidence that he should arrive safely on dry land, (ver. 5.) and therefore vowing sacrifices of thanks, ver. 10. (Worthington) --- Hell; the whale's belly, (Theodoret; &c.) or rather the depth of the sea. It may denote any imminent danger.

4 And thou hast cast me forth into the deep, in the heart of the sea, and a flood hath compassed me: all thy billows, and thy waves have passed over me.

Ver. 4. No explanation given.

5 And I said: I am cast away out of the sight of thy eyes: but yet I shall see thy holy temple again.

Ver. 5. Eyes, in a sort of despair, like the psalmist, xxx. 23. Yet he presently resumes fresh confidence in God, notwithstanding the greatness of his offences. --- Temple. He went to Jerusalem, like other good Israelites.

6 The waters compassed me about even to the soul: the deep hath closed me round about, the sea hath covered my head.

Ver. 6. Soul, so that I was in danger of being suffocated, Psalms lxviii. 2. (Calmet) --- Sea. Hebrew, "weeds entangled," &c. (Haydock) --- The Mediterranean has a great deal of sea weed. He speaks of the time before he was swallowed up by the fish.

7 I went down to the lowest parts of the mountains: the bars of the earth have shut me up for ever: and thou wilt bring up my life from corruption, O Lord, my God.

Ver. 7. Lowest. Hebrew and Septuagint, "clefts." --- Bars, or prisons, in the abyss, (Calmet) farthest from the heights. (Worthington)

8 When my soul was in distress within me, I remembered the Lord: that my prayer may come to thee, unto thy holy temple.

Ver. 8. Me, at the last gasp, (Calmet) and oppressed with grief. (Menochius)

9 They that are vain observe vanities, forsake their own mercy.

Ver. 9. Mercy. He alludes to the sailors. (Theodoret) --- Hebrew also, "let them forsake their worship," (Drusius, Leviticus xx. 17.) or they are guilty of impiety. They neglect their vows, ver. 10., and chap. i. 16. (Calmet)

10 But I with the voice of praise will sacrifice to thee: I will pay whatsoever I have vowed for my salvation to the Lord.

Ver. 10. No explanation given.

11 And the Lord spoke to the fish: and it vomited out Jonas upon the dry land.

Ver. 11. Spoke to the fish. God's speaking to the fish was nothing else but his will, which all things obey. (Challoner) (Worthington) --- Land. Josephus says near the Euxine Sea. But thus it must have travelled 800 leagues. Others fix upon different places, without any proof. (Calmet)

[frederickwiddowson]

Genesis 45:1 ¶  Then Joseph could not refrain himself before all them that stood by him; and he cried, Cause every man to go out from me. And there stood no man with him, while Joseph made himself known unto his brethren. 2  And he wept aloud: and the Egyptians and the house of Pharaoh heard. 3  And Joseph said unto his brethren, I am Joseph; doth my father yet live? And his brethren could not answer him; for they were troubled at his presence. 4 And Joseph said unto his brethren, Come near to me, I pray you. And they came near. And he said, I am Joseph your brother, whom ye sold into Egypt. 5  Now therefore be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life. 6  For these two years hath the famine been in the land: and yet there are five years, in the which there shall neither be earing nor harvest. 7 And God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance. 8 So now it was not you that sent me hither, but God: and he hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt. 9  Haste ye, and go up to my father, and say unto him, Thus saith thy son Joseph, God hath made me lord of all Egypt: come down unto me, tarry not: 10 And thou shalt dwell in the land of Goshen, and thou shalt be near unto me, thou, and thy children, and thy children’s children, and thy flocks, and thy herds, and all that thou hast: 11 And there will I nourish thee; for yet there are five years of famine; lest thou, and thy household, and all that thou hast, come to poverty. 12  And, behold, your eyes see, and the eyes of my brother Benjamin, that it is my mouth that speaketh unto you. 13  And ye shall tell my father of all my glory in Egypt, and of all that ye have seen; and ye shall haste and bring down my father hither. 14  And he fell upon his brother Benjamin’s neck, and wept; and Benjamin wept upon his neck. 15  Moreover he kissed all his brethren, and wept upon them: and after that his brethren talked with him.

Joseph could no longer contain himself and he told his Egyptian staff to leave the room. But, they could hear his emotional outcry to his brothers. It takes him a bit to convince them that he is, indeed, Joseph their brother. The brothers are dumbfounded. What they meant maliciously God turned to good. He does that with human actions on a regular basis. People throughout history have done many wicked things, often for power and profit, which God has permitted to be done but used to put forth His own purpose such as Europe conquering the world and enslaving millions by their will for power and profit yet God used their evil desire to spread the gospel of Jesus Christ and today faith in Christ is growing at its greatest rate in the so-called third world with people of faith in every part of the world. This does not make slavery and conquest less evil and murderous but simply shows that, as with Joseph’s brothers actions God will not let it go without using it in some way for His purpose.

Joseph introduces himself to his brethren and could it be that the Jews in Israel in the end of history learn of who Jesus really was and is in the same time frame? Some preachers have noted that if there is a seven-year Tribulation at the end of history, of which that last 3 ½ years is called the Great Tribulation, that Jesus might make Himself known to the Jews in a special way 2 years into it. Who can say? Prophecy revealed is not set up for us to gloat over a pretense of smugly declaring how we know the future in detail but as a warning and for the following reason.

John 14:29  And now I have told you before it come to pass, that, when it is come to pass, ye might believe.

He has already planned for them to live in the land of Goshen, which some say was the area of northeastern Egypt where the Nile entered the Mediterranean Sea. It was lush and fertile land and a place separate from the rest of the Egypt. Of course, this is an assumption based on the conclusions of a 19th century scholar, Henri Naville. We must be careful in accepting this. Goshen is a word transliteration from a Hebrew word which may or may not have originated from an Egyptian word. Goshen could be in northeastern Egypt or it could have been elsewhere and drawing conclusions on lack of evidence is the bane of scholarship. Let us say that it was a suitable place for herds and it is doubtful that the Pharaoh would have imagined how numerous the Hebrews would become.  

[frederickwiddowson]

Genesis 13:5-13 comments: Lot and Abram separate

Genesis 13:5 ¶  And Lot also, which went with Abram, had flocks, and herds, and tents. 6 And the land was not able to bear them, that they might dwell together: for their substance was great, so that they could not dwell together. 7  And there was a strife between the herdmen of Abram’s cattle and the herdmen of Lot’s cattle: and the Canaanite and the Perizzite dwelled then in the land. 8 And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren. 9  Is not the whole land before thee? separate thyself, I pray thee, from me: if thou wilt take the left hand, then I will go to the right; or if thou depart to the right hand, then I will go to the left.

13:10 ¶  And Lot lifted up his eyes, and beheld all the plain of Jordan, that it was well watered every where, before the LORD destroyed Sodom and Gomorrah, even as the garden of the LORD, like the land of Egypt, as thou comest unto Zoar. 11  Then Lot chose him all the plain of Jordan; and Lot journeyed east: and they separated themselves the one from the other. 12 Abram dwelled in the land of Canaan, and Lot dwelled in the cities of the plain, and pitched his tent toward Sodom. 13  But the men of Sodom were wicked and sinners before the LORD exceedingly.

Abram and Lot were too wealthy to share the land. There was constant conflict. So, Lot made the fateful decision to pitch his tent toward Sodom as many modern-day Christians have done in leaving their home and family to go reside in a city where there were “more opportunities.” I am sure many a sermon has been started with the question, “have you pitched your tent toward Sodom?”

Genesis 13:13 has 13 words in it. Interesting, isn’t it? Thirteen is the number of rebellion, some commentators of the Bible say.

Sodom represented all that was standing in opposition to God in the ancient world and was a symbol of wickedness.

Ezekiel 16:49  Behold, this was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy. 50  And they were haughty, and committed abomination before me: therefore I took them away as I saw good.

Cattle does not necessarily mean beef cows, as in our modern speech. The Bible defines cattle as livestock of all kinds.

Exodus 9:3  Behold, the hand of the LORD is upon thy cattle which is in the field, upon the horses, upon the asses, upon the camels, upon the oxen, and upon the sheep: there shall be a very grievous murrain.

Cattle is often used to refer to sheep.

Genesis 30:40  And Jacob did separate the lambs, and set the faces of the flocks toward the ringstraked, and all the brown in the flock of Laban; and he put his own flocks by themselves, and put them not unto Laban’s cattle.

When we picture Israel, Jordan, and Syria today we picture an arid, desert landscape with little greenery and lots of rocks. But, keep in mind that the earth has been constantly drying out since the Flood of Noah and things were different during the times of Genesis than they are now. One source noted that, “Land-use studies throughout the Mediterranean, North Africa, and the Mid-East show the prevalence of crops and forests, which were suited to cooler, wetter climates in the period before 1000 B.C.”[1]

[1] Msgr Charles Pope, “What was the Climate and Weather of Israel like at the time of Jesus?” http://blog.adw.org/2014/07/what-was-the-climate-and-weather-of-israel-like-at-the-time-of-jesus/ (accessed 2.1.2020).

[pamphletstoinspire]

THE HOLY GOSPEL OF JESUS CHRIST, - THE ACTS OF THE APOSTLES, FROM THE LATIN VULGATE BIBLE

Chapter 21

PREFACE.

St. Luke, who had published his gospel, wrote also a second volume, which, from the first ages, hath been called the Acts of the Apostles. Not that we can look upon this work, as a history of what was done by all the apostles, who were dispersed in different nations; but we have here a short view of the first establishment of the Christian Church, a small part of St. Peter's preaching and actions, set down in the first twelve chapters, and a more particular account of St. Paul's apostolical labours, in the following chapters, for about thirty years, till the year 63, and the 4th year of Nero, where these acts end.

Chapter 21

Paul goes up to Jerusalem. He is apprehended by the Jews in the temple.

1 And (about the year A.D. 58) when it came to pass that, being parted from them, we set sail, we came with a direct course to Coos, and the day following to Rhodes, and from thence to Patara.

Notes & Commentary:

Ver. 1. Coos and Rhodes are islands in the Archipelago.

2 And having found a ship sailing over to Phœnice, we went aboard, and set sail.

Ver. 2. No explanation given.

3 And when we had discovered Cyprus, leaving it on the left hand, we sailed into Syria, and came to Tyre: for there the ship was to unlade her burden.

Ver. 3. Cyprus, an island in the Mediterranean, to the east of Patara and Rhodes.

4 And finding disciples, we remained there seven days: who said to Paul through the Spirit, that he should not go up to Jerusalem.

Ver. 4. Not go up to Jerusalem. St. Paul says in the foregoing chapter that he was pressed by the Holy Ghost to go to Jerusalem; and do these prophets now advise him to stay away, and disobey the inspiration? No: their dissuasion was not the effect of inspiration, but the expression of their tenderness and affection for him, which made them fear what they saw he was going to endure. (Denis the Carthusian) --- Hence St. Paul disregarded their entreaties, as well as the imminent dangers that every where stared him in the face. See his heroic answer to the melting entreaties of the faithful of Cæsarea, and their final acquiescence: "the will of the Lord be done." (below, ver. 14)

5 And the days being expired, departing, we went forward, they all bringing us on our way, with their wives and children, till we were out of the city: and kneeling down on the shore, we prayed.

Ver. 5. No explanation given.

6 And when we had take leave of one another, we took ship: and they returned home.

Ver. 6. No explanation given.

7 But we having finished the voyage by sea from Tyre, came down to Ptolemais: and saluting the brethren, we abode one day with them.

Ver. 7. No explanation given.

8 And the next day departing, we came to Cæsarea. And entering into the house of Philip, the evangelist, who was one of the seven, we abode with him.

Ver. 8. Philip, the evangelist, so called from his preaching the gospel, though he was one of the seven, that is, of the seven deacons. (Witham)

9 And he had four daughters, virgins, who did prophesy.

Ver. 9. Prophecy. It is supposed that these daughters of St. Philip had made a vow of virginity, or at least remained in that state out of a motive of religion. St. Jerome thinks in reward of this they were gifted with a prophetic spirit. (Lib. i. chap. 24. cont. Jov.) --- Others think that by prophesying is meant interpreting the Scriptures, or singing the praises of God. (Estius)

10 And as we remained there for some days, there came from Judea a certain prophet, named Agabus.

Ver. 10. No explanation given.

11 And when he was come to us, he took Paul's girdle: and binding his own feet and hands, he said: Thus saith the Holy Ghost: The man whose girdle this is, the Jews shall so bind in Jerusalem, and shall deliver him into the hands of the Gentiles.

Ver. 11. No explanation given.

12 And when we had heard this, both we, and they who were of that place, besought him not go up to Jerusalem.

Ver. 12. No explanation given.

13 Then Paul answered, and said: What do you mean, weeping and afflicting my heart? For I am ready not only to be bound, but also to die in Jerusalem, for the name of the Lord Jesus.

Ver. 13. No explanation given.

14 And when we could not persuade him, we ceased, saying: The will of the Lord be done.

Ver. 14. No explanation given.

15 And after those days, being prepared, we went up to Jerusalem.

Ver. 15. No explanation given.

16 And there went also with us some of the disciples from Cæsarea, bringing with them one Mnason, a Cyprian, an old disciple, with whom we should lodge.

Ver. 16. No explanation given.

17 And when we were come to Jerusalem, the brethren received us gladly.

Ver. 17. No explanation given.

18 And the day following Paul went in with us to James, and all the ancients were assembled.

Ver. 18. To James, the bishop of Jerusalem, where all the seniors, that is, the bishops and priests, had assembled. (Witham)

19 And when he had saluted them, he related particularly what things God had wrought among the Gentiles, by his ministry.

Ver. 19. No explanation given.

20 But they hearing it, glorified God, and said to him: Thou seest, brother, how many thousands there are among the Jews who have believed: and they are all zealous for the law.

Ver. 20. How many thousands. In the Greek, how many ten thousands. (Witham)

21 Now they have heard of thee, that thou teachest those Jews, who are among the Gentiles, to forsake Moses: saying, that they ought not to circumcise their children, nor to walk according to the custom.

Ver. 21. To forsake Moses. In the Greek, to depart or apostatize from Moses and the law. This is more than was true. For St. Paul circumcised Timothy, (chap. xvi.) and did not absolutely hinder converts who had been Jews, from practising the Jewish ceremonies. (Witham) --- There is a manifest falsity in this accusation against St. Paul. He had never commanded or advised the Jews, to whom he had preached, to renounce the law, abandon the ceremonies of Moses, or reject the ancient customs of the nation. He had never hindered any one from following in this respect the bias of his inclinations. He had indeed defended the liberty of the converts from these ceremonies; he had taught that Christ had taken away the necessity of this yoke; but he left them at liberty still to carry it if they pleased. (Calmet) --- For these things were not then to be sought after as necessary, nor yet to be condemned as sacrilegious. The law of Moses at that time was dead, but not deadly. (St. Augustine, ep. lxxxii.) --- These considerations will sufficiently explain the apostle's motive for submitting on this occasion to one of their ceremonies. He became all to all, that he might gain all to Christ. (Haydock)

22 What is it, therefore? the multitude must needs come together: for they will hear that thou art come.

Ver. 22. No explanation given.

23 Do, therefore, this that we say to thee: We have four men, who have a vow upon them.

Ver. 23. Who have a vow upon them. On which account they will have sacrifices offered for them in the temple. (Witham)

24 Taking them, purify thyself with them: and pay for them, that they may shave their heads: and all will know that the things which they have heard of thee, are false: but that thou thyself also walkest keeping the law.

Ver. 24. Bestow on them. It was thought a merit among the Jews to bear the expenses of any vow which another had made. They thus became partakers of it; in the same manner as at present those, who have not the courage to forsake the world by solemn vows, seek to have some share in the merits of those who do forsake it, by contributing part of their substance to their support. (Calmet)

25 As for those Gentiles who have believed, we have written, decreeing that they should refrain themselves from that which has been offered to idols, and from blood, and from things strangled, and from fornication.

Ver. 25. No explanation given.

26 Then Paul taking the men, and the next day being purified with them, entered into the temple, giving notice of the accomplishment of the days of purification, until an oblation should be offered for every one of them.

Ver. 26. No explanation given.

27 But while the seven days were drawing to an end, those Jews who were of Asia, when they saw him in the temple, stirred up all the people, and laid hands upon him, crying out;

Ver. 27. No explanation given.

28 Men of Israel, help: This is the man that teacheth all men every where against the people, and the law, and this place: and moreover hath brought in Gentiles into the temple, and hath violated this holy place.

Ver. 28. No explanation given.

29 For they had seen Trophimus, the Ephesian, in the city with him, whom they supposed that Paul had brought into the temple.

Ver. 29. No explanation given.

30 And the whole city was in an uproar: and there was a rush of people. And seizing Paul, they drew him out of the temple: and immediately the doors were shut.

Ver. 30. The doors were shut, lest the temple should be profaned by Gentiles entering into it. (Witham) --- The temple was an asylum, but not for those men who were justly pursued. Hence the Jews looking upon Paul as a blasphemer, they did not think they violated this asylum by forcibly removing Paul from the temple; but lest he might return, they fastened the entrance-gates.

31 And as they were seeking to kill him, it was told the tribune of the band; That all Jerusalem was in confusion.

Ver. 31. No explanation given.

32 Who forthwith taking with him soldiers and centurions, ran down to them. And when they saw the tribune and the soldiers, they left off beating Paul.

Ver. 32. No explanation given.

33 Then the tribune coming near, took him, and commanded him to be bound with two chains: and demanded who he was, and what he had done.

Ver. 33. Two chains, for his hands and feet; or perhaps one chain was put on each hand, which was likewise tied to a soldier on each side of him, who led him. This was the Roman custom of binding prisoners. See Seneca, ep. v. et lib. de tranquil. animi. x. See Acts xii. 6, 7.

34 And some cried out one thing, some another, among the multitude. And when he could not know the certainty, because of the tumult, he commanded him to be brought into the castle.

Ver. 34. Into the castle. Neither the Latin nor the Greek word signifies a castle, but rather a camp, or a place walled, or with a trench about it. It is true, we may here understand the tower, called Antonia; but within its court might be tents for soldiers, where there was so great a number: for we see that Lysias could send away 470 with St. Paul, besides those that might stay behind. (Witham)

Note:

Ver. 34. In castra, which in the plural number, is not a castle: neither doth parembole, which is in the Greek, signify a castle.

35 And when he was come to the stairs, it happened that he was carried by the soldiers, because of the violence of the people.

Ver. 35. No explanation given.

36 For the multitude of the people followed after, crying out: Away with him.

Ver. 36. No explanation given.

37 And as Paul was about to be brought into the castle, he saith to the tribune: May I speak something to thee? Who said: Canst thou speak Greek?

Ver. 37. Canst thou speak Greek? We cannot doubt but St. Paul had in Greek spoke already to the tribune: upon which he said, dost thou speak Greek? and then asked him, if he were not that seditious Egyptian, who had headed so many murderers? (Witham)

38 Art not thou that Egyptian, who before these days didst raise a tumult, (about the year A.D. 55) and didst lead forth into the desert four thousand men that were murderers?

Ver. 38. This Egyptian coming to Jerusalem, and professing himself to be a prophet, had persuaded the people to accompany him to Mount Olivet, pretending he would throw down the walls of the city only by a word. Felix, the Roman governor, attacked the deluded multitude, and killed 400. The leader escaped, and was heard of no more. This was in the 13th year of Claudius, about three years before St. Paul's apprehension. (Menochius) --- These rebels are called murderers, Sikarioi, Sicarii, from Sica, a small dagger, which they concealed under their cloak. Some of them were the retainers of Judas Galilæus; other Hessæans, who fought with the greatest animosity against the Romans, and suffered the most cruel death, sooner than to acknowledge Cæsar for lord and master. Some again suppose that the word sikarioi is only a corruption of the words, oi karioi, Scriptuarii, a name given to the Esseni. Consult Josephus, Jewish Antiquities xx. 7.

39 But Paul said to him: I am indeed a Jew, a man of Tarsus, in Cilicia, a citizen of no mean city. And I beseech thee, permit me to speak to the people.

Ver. 39. I am indeed a Jew, by birth and education. (Witham)

40 And when he had given him leave, Paul standing on the stairs, beckoned with his hand to the people. And a great silence being made, he spoke to them in the Hebrew tongue, saying:

Ver. 40. He spoke in the dialect of the country, which was partly Hebrew and partly Syriac, but the Syriac greatly prevailed; and from the steps, epi tous anastathmous, which led to the fortress of Antonia. Here a Roman cohort was lodged; it was situated to the north-west, and joined the temple. The flight of steps was occupied by the lowest orders of the people. Thus Cicero ad Atticum: Gradus templorum ab infimâ plebe completi erant; and again, pro Cluentio: gradus concitatis hominibus narrat.