#tabernacle set up in Shiloh | Explore Tumblr posts and blogs

apenitentialprayer · 4 years ago

Text

The Torah Authors: Possible Identities

In Who Wrote the Bible?, Richard Elliot Friedman sets out to accomplish two goals: first, to provide a detailed explanation and defense of the Documentary Hypothesis, a theory which claims the Torah is a synthesis of four initially separate and complete texts (identified as J, E, D, and P). The second goal was a little more ambitious; to identify not only the time and place these documents were written, but also to try to use the texts to determine what can be said about the authors as individuals. In his attempts to do this, he does a little more than repeat what the current concensus of scholars believe. He advances theories of his own, and even contradicts some aspects of the mainstream. With that in mind, let’s talk about Friedman’s attempted reconstructions of the Torah’s authors....

The Earliest Pair

The earliest documents complete documents to make up the Torah seem to be the J and E sources, both of which seem to be national histories, parallel narratives written during the time between the schism of the kingdoms of Judah and Israel (~920 BC), and the fall of the Kingdom of Israel (~722 BC). Although both can be relatively dated as earlier than the other texts, it would be difficult to date the texts absolutely to a narrower window than that. Nonetheless, Friedman suggests he is able to do so. The J Source: Called the Jahwist source because the Sacred Name is used for God from the beginning of this text, J is believed by Friedman to be most probably the older of the two. Due to the ambivalent relationship between Jacob and Edom in this source, he dates the text to some time after Edom achieved independence in 848 BC. Friedman supports the theory that these texts are cohesive wholes, believing a single author wrote each, perhaps with small inclusions from other sources. The emphasis on King David, along with political posturing against the Kingdom of Israel, suggests an almost certain Judean origin, probably arising from a member of the royal court. Though most likely a male, the level of narrative focus and sympathy given to female characters in this source may be cause to consider the possibility that J’s author was a woman. The E Source: Called the Elohist source because of its use of the generic designation of “God” (Elohim) for the God of Israel, at least until He reveals His name to Moses. E is, again, considered by Friedman to be the product of a single author, theorized by Friedman to have been written in the last decades of Israel’s existence (~750-722 BC). Though it could have in theory been a totally independent creation, the polemical content found within and the use of a similar formal style may be indicative of the possibility that E was a response to J: the creation of a rival national history meant to legitimize the kingdom of Israel, emulating the regal style of J to give itself an air of respectability. The hostility to Judah and sympathy towards the political system Israel is matched by an equal hostility to the religious system of Israel; this suggests an author who was disadvantaged by the current social reality. Friedman suggests a member of the Levite clans at Shiloh, whose claim to the high priesthood was ended by King Solomon (from Judah), and whose special status was challenged by the new religious altars built in the northern “high places” of Dan and Bethel. The author of this text was almost definitely male, and may have considered himself to be a descendant of Moses based on how much time is dedicated to developing Moses as a character in his story. After the fall of the kingdom of Israel, northern refugees fled to, and eventually assimilated in, Judah. As part of this process of reintegration, the previously separate J and E sources were combined into a single document, JE. This redaction must have occurred after 722, and Friedman speculates (for reasons explained below) the latest date for this redaction to be 687. Together, these texts make up the majority of Genesis, half of Exodus, a portion of Numbers, and a sliver of Deuteronomy.

Reactions to the Earlier Documents

The next two sources are believed to be authored in a priestly milieu whose opinions of JE seem to be on opposite ends of the spectrums. Friedman connects both of these documents, D and P, to a member of the priesthood writing during a time of religious reform. Controversially, Friedman breaks rank with other adherents to the Documentary Hypothesis by dating P to an earlier time than D. Why this is the case will be explained below. The D Source: The Deuteronomist Source gets its name because it is primarily responsible for the Book of Deuteronomy, which is stylistically very different from the rest of the Torah. Interestingly, this radically different style is in fact very similar to the six books that follow Deuteronomy, suggesting that the author may have written all seven as a single cohesive work. This Deuteronomic history clearly uses several sources in creating its narrative, but nonetheless spends those books developing several themes that unrolls as the story progresses, revealing an ideological unity. This book is hostile towards the religious practices of Israel, but frames Josiah as a parallel to Moses and a renewer of the Mosaic covenant. Friedman suggests that this work was originally written during the reign of Josiah, the author seeing the king and his reforms as the final triumph of the henotheistic ideal, placing its composition between 632-609 BC. The final revision, adding Josiah’s death and the fall of Judah, is posited to have been done by the original author sometime after 586. This text recognizes JE as an important work and assumes that its readers are familiar with it: the Deuteronomistic history often alludes to the stories depicted in them. Most controversially, Friedman believes it is a reasonable possibility to attribute D not only to a single pair of authors, but that we even know their names: Jeremiah and his secretary, Baruch. Friedman notes not only Jeremiah’s praises of Josiah, but also similarities in the vocabulary and use of shared symbolism between the Book of Jeremiah and the Deuteronomistic history. Though formed into a single work, D also cites several sources that he uses, and the law code in Deuteronomy may predate him: it’s a work that demands centralization of religious structures without making any reference to Jerusalem, which causes Friedman to suggest Shiloh, a northern religious center already established to be hostile to the new high places, as a possible point of origin. Interestingly, Jeremiah is from Anathoth, a town associated with the same clan of priests as Shiloh. The P Source: Known as the Priestly Source for its association with the Aaronid priests of Jerusalem, P is usually seen as the latest of the four documents. Friedman disagrees, beliving that there is evidence that Jeremiah not only was aware of this work, but was actively hostile to it: he thinks Jeremiah explicitly alluded to the P source in order to invert it. If this is true, and if it is also true that Jeremiah is the author of D, then it stands to reason that P must predate D. For this reason, and because both D and P demand centralization of religious authority, Friedman places P at the earlier period in which such reform and centralization was occuring: the reign of Hezekiah, 715-587 BC. P specifically wants this centralization to occur in Jerusalem (at the Tabernacle), and its specific priesthood: Hezekiah’s reign is also noted for making distinctions between the priests and Levites in general. Friedman suggests that the impetus for this source’s composition was, in fact, the redaction of JE into a singular document. Others have suggested that P is in actuality the final redactor of the Torah, placing Priestly materials within the JE text. They suggest this because the P source lacks parallel narratives to many of those found in JE, which could be in theory because P was always intended to be a complement to JE. Friedman proposes a different theory: that the stories P does not inlude are excluded for ideological reasons. After all, there are narrative parallels between P an JE, with P including details that directly challenge the details of JE. In these stories, Moses often comes across looking worse than he does in JE, while Aaron and his family often come out looking better. It should be pointed out, after all, that the stories conspicuously missing in P often have elements that threaten the priestly class; prophets, sacrifices performed before the establishment of the Aaronic priesthood, and a God who speaks directly to His people. P, in this theory, was made as a more acceptable alternative to JE, a new national narrative meant to replace it. It uses the history of the nation of Israel as justification for their rites by telling it through the lens of the laws and sacrificial regulations. It is meant to assert without a doubt the necessity of the Aaronid priesthood of Jerusalem above all others, and to do that it attempts to rehabilitate Aaron while tempering the image of Moses - who, though national founder and Lawgiver, is nonetheless the ancestor of P’s rivals in Shiloh. And that may explain the suspected hostility of Jeremiah towards P - could Jeremiah 8:8 (How can you say, "We are wise, we have the law of the Lord?" / See, that has been changed into falsehood by the lying pen of the scribes!) be in reference to P?

The Final Redactor

Some time after the Babylonian Exile, when the conflict between P and D was no longer a present reality, someone attempted to reconcile JE, D, an P. This reconciliation led to the Torah, which (along with the Deuteronomistic history) was the earliest canon of Hebrew Scripture. The hostility between the priests of Shiloh and Jerusalem was over - the Persians had granted the Aaronids sole legitimacy in the new Temple, the now indisputed center of Israelite religious life. This final redactor was most certainly an Aaronid priest with sympathies towards P. After all, all five books of the Torah open with a passage originating in P. Genesis is constructed around a skeleton from the P source - the genealogies, from Adam to the sons of Jacob. Exodus’s narrative is likewise structured around the Priestly account. The Aaronids may have become more accepting of the traditions of JE and D during their time in the Babylonian Exile; perhaps the price of a reunification of the Jewish people was a unification of the central texts of disparate Jewish groups. In any event, an Aaronid redactor saw something in JE and D that P did not see, something that made them worth preserving. Friedman can point to one Aaronid priest in the early years after the Exile who had the power and authority to accomplish this, who is associated from Antiquity with the renewal of Mosaic religion, and who is treated as a Lawgiver second only to Moses: Ezra, the priest and central character of the book of the same name. This is the man, or at least someone closely associated with this man, that Friedman identifies as R, the redactor who intricately spliced JE, D, and P into a single flowing narrative.

#long post #Judaism #Israel #Bible #history #Prophet Jeremiah #Ezra #Torah

4 notes · View notes

dailyaudiobible · 4 years ago

Text

04/20/2021 DAB Transcript

Joshua 21:1-22:20, Luke 20:1-26, Psalms 89:1-13, Proverbs 13:15-16

Today is the 20th day of April welcome to the Daily Audio Bible I'm Brian it is great to be here with you today as we do what we do every day, one foot in front of the other, right? We take the next step forward, which leads us through the entire Bible. And we are well underway on this voyage and it's great to be traveling with you. It would be much more lonely if you weren't here. And, so, I’m so glad we have the Global Campfire that's always burning and we can always come around its and just find the oasis that our soul needs as we just relax in this safe place, a place where what's gonna happen is that the Scriptures are just gonna be read over us and we're just gonna meditate upon it and recenter ourselves to go back out into the world and accomplish things that we need to achieve today. So, let's dive in. We are in the book of Joshua working our way through. We traveled across to the Jordan River in the book of Joshua and finally set foot in the promised land. We saw the different battles that were fought, how so many different kings ganged up and then attacked the Israelites, only to lose in the end, and then we have watched the different parcels of land to be issued out to the different tribes of Israel so that they can settle into this new land that was promised to them centuries before. And then as we were concluding our reading yesterday, the establishment of the cities of refuge, the places that people could flee if…if manslaughter, like unintentional death had occurred so they could not just be killed, so they could find justice. And we’ll continue the story today of the allotment of land given to the priestly tribe of the Levites. Joshua chapter 21 verse 1 through 22 verse 20.

Commentary:

Okay. So, in the book of Joshua today we have some trouble that appears to be brewing. Like…like we’re at the point of potential Civil War. So, the situation is fairly serious. So, the land, the promised land, the land that we’ve been working toward since the beginning of our year together has been settled and conquered and has been parceled out and the inheritance has been given and the tribes are moving in, but remember there…there's 2 1/2 tribes that were able to claim the land on the other side of the Jordan River, the…the land that they one in battle with King Heshbob and King Ogg of Bishon. It's kind a high country. It's still farmland today. It's good for farming. It's actually beautiful land. And, so, they have this land and it's given to them conditionally that they, when their when their brothers cross the Jordan River to go to war, that they go and fight too. And they did. And, so, the work is accomplished. And, so, the 2 1/2 tribes are finally commissioned and released to go home and they're going home wealthy, laden down with wealth from…from all of the battle that they've been in. And at this point, everybody's pretty much on the same page. We have seen a very stiff-necked people do all kinds of very stubborn stiff-necked things that had brought all kinds of trouble upon them. That has been the nature of the whole story so far and that was the nature of the story even once they crossed the Jordan River. The first city of conquest was Jericho, and the second city was Ai and they were defeated at Ai and went through the whole thing of figuring out who had disobeyed the Lord. So, everybody's pretty clear, like the only way this victory can continue…like the only way this story goes forward is if we obey the Lord. And one of the things that the Lord was doing was establishing the one place, right? They’re not gonna be traveling around anymore in a…so the portable tabernacle isn't going to be moving around. It's going to find a permanent home. And that permanent home is known as Shiloh. When we think of like a permanent home, we think Jerusalem, we think temple. But there isn't any…no temple has been built yet. And Jebus or Jerusalem is still in the hands of the Canaanites. So, there's sort of a first capital before Jerusalem, and it's known as Shiloh. And it was the heartbeat or the center of worship for almost 400 years before Jerusalem and before the establishment of a temple in Jerusalem. So, this is the place of the worship of God. This is where the altar is. This is where the holy of holies is. So, these 2 1/2 tribes then begin to head home and they get back to the Jordan River and they erect a large imposing altar, one that can be seen from all around, and that has caused a tremendous amount of confusion because are these guys disobeying God? Are they erecting another altar for worship? Are they establishing some custom that God has not commanded us? Have they abandoned us? Are they going to worship false, or other gods? Like what's happening here? And they have seen how important it is to be completely obedient to God in this moment. They’ve seen some of the other things that they’ve had to do. And, so, now they've gathered together. They have been at war with all the “ites” that were in the land, so they’re definitely battle tested and battle ready. They were getting ready to settle down, but they could strap on their swords and gear and ride out in annihilate the 2 1/2 tribes, if that's what it's gonna take, Civil War. And that's where we leave the reading today. We’ll have to find out what's going to happen tomorrow.

Then in the New Testament, Jesus is being questioned about His authority and we've seen this story before. And, so, they’re…you know…Jesus asks His own question that unpacks the truth of what they're trying to get at. And honestly, maybe one of the more truthful things depicted from the religious leaders that are against Jesus is said in this story. So, this…the religious leaders want to know who gave Jesus His authority to do the things that He's doing. And He says, “I'll answer you, but you answer me a question. Who gave John his authority?” The people believed John to be a prophet of God. We've gone through the whole story of John. It's ironic that the priestly community…because John's dad was a priest. So, it…in some ways is ironic that the priestly community is skeptical and rejecting of John as a prophet but they’re also rejecting Jesus as a prophet. So, religion is rejecting both John and Jesus. But the people, the people are accepting. So, we…we…we know this story. We've even talked about this story. It's really this story that Jesus then tells after the exchange that we want to focus on and remind ourselves of. So, the story that Jesus told after this exchange goes like this. “A man planted a vineyard leased it to tenant farmers, moved to another country to live for several years.” The story Jesus is telling is to the religious leaders about the religious leaders. “A man planted a vineyard.” This is, “God planted a garden and gave it to tenant farmers.” This…these are the religious leaders intended to care for the garden. “And then he moved to another country for several years. And at the time of the grape harvest…so when the harvest came, he sent to collect a share of the crop.” The crop in this case are the soul…the hearts of man…mankind properly steward and cared for and grown up. So, the master sent to collect but the farmers attacked the servant, beat him up, sent him back empty-handed. So, the owner sent another server, but they also insulted him, beat him up and sent him away empty-handed. A third man was sent, and they wounded him and chased him away. These are the prophetic voices that were sent all along, but specifically were referring back and including John in the story and Jesus in the story. This is how religion is treating the prophets sent by God. They insult them, beat them up, send them away empty-handed. No harvest is given to the master. They wound those who are sent and chase them away. So, as Jesus continues the story, the farmer, the owner, the master, God in this story thinks, “what will I do? I'll send my cherished son. Surely, they'll respect my cherished son.” But when the tenant farmers saw the son, and again the tenant farmers are the religious leaders specifically charged with caring for the souls of the people, like actually creating the harvest, when they saw the son, they said to each other, “here comes the heir to this estate. Let's kill Him and get the estate for ourselves. Let's kill Him and get the kingdom for ourselves in other words.” And, so, they dragged Him out of the vineyard and murdered Him. Obviously, they haven't done this to Jesus. Jesus is speaking a story that tells what's about to happen in a way that the religious leaders know He's talking about them. And, so, He says, “what do you thinks gonna happen? The master will come and kill those farmers and lease the vineyard to others.” And as we spoke about yesterday, they did rebel. Within the next 50 years they did rebel and they also got completely and totally and absolutely crushed. The thing is, the religious leaders were in an interesting…interesting, very, very volatile situation. They have…they…they have a religion that is very, very ancient, that is monotheistic, which means they believe there is only one God, and He is the most-high God, and there is no other, whereas the entire culture of the Roman Empire was polytheistic, so many gods and you needed to worship whatever God you wanted too. But you needed to revere and honor the gods the Empire because they made the Empire, and they made the Empire great. So, you can worship whoever you want but you can't reject the gods of the Empire. But the Jews, they couldn’t worship the gods of the Empire. They didn’t want to be a part of the Empire. They wanted those people gone. They wanted to restore this place of the one true God. So, they had a sort of volatile situation where the Romans are tolerating the Hebrew people and worshiping their one true God and they’re allowed to keep their one true God religion, which is separate from everybody else within the Romans control. They were tolerated as long as they could keep it together. There had been a history of zealotry, especially in the Galilea, but all over, of rebellion of what would be looked at, at least if you were a Roman as like terrorism, like domestic terrorism. There's these people within the land, they hate this land, and they want this land to fall apart, they want it to fall. And, so, they're like doing all these little things. So, the religious leaders are responsible for trying to hold the whole thing together and keep false messiahs from rising of the don't have the power or authority to actually make a substantive change. They would lose a battle and be wiped out very publicly. So, John…John or Jesus in that mix, people drawing crowds, people igniting the hearts of people in a religious way, turning them back to God so that they are becoming passionate about their faith, that can turn volatile in the second. In fact, it's those very people who incite a mob to get Jesus crucified that can turn in a second and terrible things can happen being done by people who wouldn't do those things, except for they got swept into it. So, in order to sort of keep the culture and keep the religion from being wiped out by the Romans they gotta keep the peace. They're going to the Romans for protection. And Rome is saying “as long as you can keep it together, we’ll protect you and allow you to have your separatist ways.” So, this is politics and religion as strange bedfellows. And the result is the crucifixion of God. And the end result is total destruction. And that is essentially what Jesus’ parable lays out. And this parable still has meaning, plenty of meaning for us as we look around the world and see these kinds of situations develop.

Prayer:

Jesus, it's to You that we come, it was You who were here sharing that the kingdom is a kingdom of love and that love conquers all and is more powerful than any destructive force on the face of the earth. The kingdom is here and among us and within us. Do we not see it? And the truth is…well…the truth is only sometimes. Only sometimes do we see it, but very often when we’re not seeing it, we’re participating in obscuring it. Very often when we’re not seeing it, we’re participating in things that are not a solution and are not moving anything forward. And, so, we gotta look back inside of our own hearts, which is where so much of this work has to be done. It's so easy for us to look out into the world and see all of the problems and what should be done, and we say something like, “they should do something about that” when actually it really starts inside of us for each of us. And, so, come Holy Spirit. We don't want to be this way in any way. We don't want to not be seeing what You're doing in this world. We do not want to be on the other side of it. We want to participate, and it starts by believing that we will be known by our love and not by the battles we fight on social media. So, come Holy Spirit. We need You now more than ever. Come Holy Spirit we pray in Jesus’ name we ask. Amen.

Announcements:

dailyaudiobible.com is home base, it’s the website, it’s where you find out what's going on around here. And if you’re using the Daily Audio Bible app you can stay connected that…well…I mean that's the best way to stay connected.

Just use the Drawer icon, the little…well…the little drawer icon in the upper left-hand corner of the app and you can get to things like the Community section. The Community section whether in the app or on the web. This is…well…this is where to get connected but it's also where the Prayer Wall lives. And, so, you can use it on the app or on the web, either way. And this a place where we come to pray for each other, ongoing…ongoing-ly…I was gonna say, I’m not sure that’s a word, but you get the point. Like it’s constant. We are constantly praying for each other. That is one of the distinctives of this community, is that…yeah…when we…when we come together around the Scriptures, and then come together with a willing heart to accept each other and pray for each other, understanding that we are all in a process of being transformed, that is a beautiful thing to behold and it’s definitely the kingdom of heaven at work in our midst. And, so, yeah, the Prayer Wall is something to always be aware of. And, so, check that out.

If you want to partner with the Daily Audio Bible, if this mission to bring God's word read fresh every day and given to anyone who will listen no matter where they are no matter what time it is, if that has been life-giving to you than thank you for your partnership. There's a link on the homepage at dailyaudiobible.com. If you're using the app, you can press the Give button in the upper right-hand corner or the mailing address, if you prefer, is PO Box 1996 Spring Hill Tennessee 37174.

And, as always, if you have a prayer request or encouragement, you can hit the Hotline button in the app, the little red button at the top or you can dial 877-942-4253.

And that's it for today, I’m Brian and I love you and I'll be waiting for you here tomorrow.

Community Prayer and Praise:

Good morning my DAB family this is Paula calling from Albuquerque. Today's Thursday April 15th. It's Tax Day in the US. Brian, your commentary on today's reading was so profound. I listened intently and had to re listen as a matter of fact to your commentary. It kind of took me back to my own foundation when you described the Samaritans being kind of a mixed people and people kind of looked down on them because they really didn't know who they were or what they were. I am Creole. So, that is me. I was born in Louisiana and raised in…in New Mexico which is very different. And people did often look down on us because we were raised which, you know, the population here is largely Hispanic, Native American, and Caucasian. Well, you know, obviously a Creole person is like all of that put together. So, today was just very, very touching. Thank you so much. Thank you so much for allowing the Holy Spirit to use you the way you do. You are just amazing, and I just love how you break things down in a similar way that my pastor does. I am just so grateful for you always. I love you all family keep listening to the word having eyes and ears. I love you all.

Good morning DAB family I finished listening to April the 14th and I come in total agreement with what Brian was saying on proverbs 9:4…13:4 regarding the sluggard and the diligent. So, yes Lord, I come in agreement with my beloved brother and teacher Brian. Cause us to be diligent and to take control over our motivations and our bodies. We tell ourselves to get off of that couch that bed that mental sluggish condition right now in the mighty name of…of Jesus and we look up to where our help comes from. It comes from the Lord who is always willing to help our want as we engage with him to move one step at a time. Help our desires Lord to align themselves with your will for our lives. We will not get weary in well doing for a due time we will reap as we so diligence if we faint not. Galatians 6:9. I love DAB family. I love you brother Hardin and your family, your entire family and staff. And I just thank God for you. Be blessed. Amen. Alisa Marie from Dinuba California.

Hi DAB family I'm __. I’m calling in from India and I would like you all to pray for my family. Everyone in my family has been diagnosed with covid and we are all under home isolation and I would request you to pray for us. I have been a regular listener, but I haven't called anytime soon for this. So, thank you so much. Take care. Bye-bye.

Hi DABbers, this is Slave of Jesus in North Carolina. Alright Holy Spirit let's roll. So, I get the feeling I need to tell you guys about a miracle but let's get some prayers out of the way first. Amen to prayers for Keith as he struggles with his third year of cancer. Amen to prayers for Chris asking that he would stop running away for God and become the husband that he was intended to be. Amen to all the prayers for all the DABbers out there. I’m praying for Roberto the Significant. I kinda like that. I think he should call himself that too as well. Amen to all the prayers for getting closer to God instead of playing video games. As I'm sitting here almost getting ready to play a video game, but I had to call you guys first. So, just feel like we got a…we got lot of tough things going on and you don't believe in Jesus or God because of miracles but I’d like to share one that I got, one of the few times I can't…not one of the few times…in the beginning when I came to God. So, like the first year of my faith. So, I get in a motorcycle accident and broken ribs I can't breathe, I’m being carried to the ambulance and I ask the ambulance people to get my iPhone out of the motorcycle pack and I get it and I contact a DABber in China. And this was back in the day, you know, we didn't have a lot of Facebook and things like that. And that DABber put a prayer on the Prayer Wall. So, the doctor came in at first for the first X Ray and says, “hey you got broken ribs. But here's this air pocket and that means your lungs…you poked your lungs and we got to get you into a full MRI.” And, so, meanwhile there are thousands of DABbers out there praying for this guy in North Carolina. I used to use my name back then. And then when the doctor came back like 2 hours later when I had a full MRI…full MRI they said, “hey, we don't know what happened, but you healed yourself. And we're just going to keep you here in the hospital for a couple of days to make sure we didn't miss something.” But I know that it was the prayers and God that healed me. So, just wanted to share that miracle. Love you guys…

Hey DAB family Kathleen Mount Zion IL. DABbers I just…I want to thank you first of all. I have called in for prayer many times through the years and I continue too because I like hearing familiar voices and hopefully you don't mind hearing my familiar voice. Please do know in the background that also that I am there, I am praying for you. I listen to the prayers and I do, and I pray. And I am currently building a prayer closet. I think I mentioned that to just have a special place especially for this family. But I want to ask you again to pray for my brother Dan. I have called in about him and his wife so many times because they are both believers and yet everything in their life just seems to be crazy all the time. And I think my brother Dan is running away from a special appointment by God. I really do. I feel like he's Jonah. He's talented. He's…but he just runs from God and hides and…and this causes an anxiety and a dark cloud that comes over him, a cloud, a spirit of oppression that just beats him down and he could be free of all that. Like I said he is a believer. He just…I think God has something special for him. When he was young he went to a religious school for a while and then later on he went to the seminary but there were just things that it didn't work. He never became a preacher, but I don't think that's the end. I don't think that that means that God doesn't have something really special for him. But anyway, recently his wife left him and he's just beside himself. Just keep him in your prayers…

1 note · View note

michaelantwiministries-blog · 5 years ago

Text

The Love of God

Tuesday 17 September 2019

Theme: The Love of God

Text: Joshua 22:1-34

They refused to obey, nor were they mindful of Your wonders and miracles which You did among them; but they stiffened their necks and in their rebellion appointed a captain, that they might return to their bondage. But You are a God ready to pardon, gracious and merciful, slow to anger, and of great steadfast love; and You did not forsake them. Nehemiah 9:17

Great is thy faithfulness and Your love endures for ever even for many generations. We are here once again to tell of the love of the LORD for the world. God's love supersedes the love of our parents, siblings, friends among others.

Our opening Scripture tells us that Yahweh is ready to pardon, gracious and merciful, slow to anger and great in steadfast love towards HIS people. This comes with a great price; the price of living in godliness, faith and love towards Yahweh.

Prayer: Gracious Father in Heaven, grant us the power and strength to behold and exhibit Your love towards all humanity, Amen.

Today's Scripture Meaning

Reuben and Gad, with the half tribe of Manasseh, dismissed to their homes. (1-9)

They build an altar of testimony, The congregation offended thereat. (10-20)

The answer of the Reubenites. (21-29)

The children of Israel satisfied. (30-34)

Verses 1-9: Joshua dismisses the tribes with good counsel. Those who have the commandment have it in vain, unless they do the commandment; and it will not be done aright unless we take diligent heed. In particular to love the Lord our God, as the best of beings, and the best of friends; and as far as that principle rules in the heart, there will be constant care and endeavour to walk in his ways, even those that are narrow and up-hill. In every instance to keep his commandments. At all times, and in all conditions, with purpose of heart to cleave unto the Lord, and to serve him and his kingdom among men, with all our heart, and with all our soul. This good counsel is given to all; may God give us grace to take it!

Verses 10-20: Here is the care of the separated tribes to keep their hold of Canaan's religion. At first sight it seemed a design to set up an altar against the altar at Shiloh. God is jealous for his own institutions; we should be so too, and afraid of every thing that looks like, or leads to idolatry. Corruptions in religion are best dealt with at first. But their prudence in following up this zealous resolution is no less commendable. Many an unhappy strife would be prevented, or soon made up, by inquiries into the matter of the offence. The remembrance of great sins committed formerly, should engage us to stand on our guard against the beginnings of sin; for the way of sin is down-hill. We are all concerned to reprove our neighbour when he does amiss, lest we suffer sin upon him, (Leviticus 19:17). The offer made that they should be welcome to come to the land where the Lord's tabernacle was, and settle there, was in the spirit of true Israelites.

Verses 21-29: The tribes took the reproofs of their brethren in good part. With solemnity and meekness they proceeded to give all the satisfaction in their power. Reverence of God is expressed in the form of their appeal. This brief confession of faith would remove their brethren's suspicion that they intended to worship other gods. Let us always speak of God with seriousness, and mention His Name with a solemn pause. Those who make appeals to Heaven with a careless "God knows," take his name in vain: it is very unlike this. They express great confidence of their own uprightness in the matter of their appeal. "God knows it," for he is perfectly acquainted with the thoughts and intents of the heart.

In every thing we do in religion, it highly concerns us to approve ourselves to God, remembering that He knows the heart. And if our sincerity be known to God, we should study likewise to let others know it by its fruits, especially those who, though they mistake us, show zeal for the glory of God.

They disdained the design of which they were suspected to be guilty, and fully explained their true intent in building this altar. Those who have found the comfort and benefit of God's ordinances, cannot but desire to preserve them to their seed, and to use all possible care that their children may be looked upon as having a part in Him. Christ is the great Altar that sanctifies every gift; the best evidence of our interest in Him is the work of his Spirit in our hearts.

Verses 30-34: It is well that there was on both sides a disposition to peace, as there was a zeal for God; for quarrels about religion, for want of wisdom and love, often prove the most fierce and difficult to be made up.

Proud and peevish spirits, when they have passed any unjust blame on their brethren, though full evidence be brought of its unfairness, can by no means be persuaded to withdraw it. But Israel was not so prejudiced. They looked upon their brethren's innocence as a token of God's presence. Our brethren's zeal for the power of godliness, and faith and love, notwithstanding the fears of their breaking the unity of the church, are things of which we should be very glad to be satisfied.

The altar was called ED, a witness. It was a witness of their care to keep their religion pure and entire, and would witness against their descendants, if they should turn from following after the Lord. Happy will it be when all professed Christians learn to copy the example of Israel, to unite zeal and steady adherence to the cause of truth, with candour, meekness, and readiness to understand each other, to explain and to be satisfied with the explanations of their brethren. May the Lord increase the number of those who endeavour to keep the unity of the Spirit in the bond of peace! May increasing grace and consolation be with all who love Jesus Christ in sincerity!

Christ is the great Altar that sanctifies every gift; the best evidence of our interest in Him is the work of his Spirit in our hearts.

Today's Scripture Application

Today we continue in the book of Joshua with Chapter 22 and we see the Eastern tribes building an alter and what catches my eye is verse 5 where Joshua restated a message Moses gave the people of Israel in Deuteronomy: Obedience should be based on a love for God.

In making application we should let the love of God govern all that we do. Some today would be as the Pharisees in boasting of following after God with the I am right and you are wrong attitude but the true motivation of our obedience to God should be love. A love to see His will done and the sinner brought to a place of repentance, forgiveness, and righteousness.

How about you? Is your obedience motivated by the Love of God? Let us learn from our text today and let His Love motivate us in all we do.

Obedience should be based on a love for God.

God Bless you

#Word of God #Preaching #Teaching #Discipleship

1 note · View note

pamphletstoinspire · 6 years ago

Photo

Gospel Reading and Commentary for December 19th - Third Wednesday of Advent - Roman Catholic - Luke: 1: 5 - 25

5. There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elizabeth.

6. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.

7. And they had no child, because that Elizabeth was barren, and they both were now well stricken in years.

CHRYSOSTOM; St. Luke commences the history of his Gospel with Zacharias and the birth of John; relating one marvelous event before another, the less before the greater. For since a virgin was about to become a mother, it had been fore-ordained by grace that the old should previously conceive. He fixes the time, when he says, In the days of Herod, and in the following words adds his rank, king of Judea. There was another Herod, who killed John; he was tetrarch, whereas this one was king. BEDE; Now the time of Herod, i. c. of a foreign king, bears witness to our Lord’s coming, for it had been foretold, The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come. For from the time that our fathers came out of Egypt, they were governed by judges of their own nation, until the Prophet Samuel; and then by kings, until the carrying away to Babylon. But after the return from Babylon, the chief power was in the hands of priests, until the time of Hyrcanus, who was both king and high priest. He was slain by Herod, after which the government of the kingdom was delivered over by the command of Augustus Caesar to this same Herod, a foreigner, in whose thirty-first year, according to the prophecy we have mentioned, Shiloh came.

AMBROSE; Divine Scripture teaches us with respect to those whom we commemorate, that not only the characters of the men themselves, but of their parents also, ought to be praised, that they might be distinguished by an inheritance, as it were, handed down to them of unspotted purity. Now not only from his parents, but also from his ancestors, St. John derives his illustrious descent, a descent not exalted by secular power, but venerable from its sanctity. Complete then is that praise which comprehends birth, character, office, actions, and judgments.

The office was that of the Priesthood, as it is said, A certain Priest of the name of Zacharias. BEDE; For John was allotted a Priestly tribe, that he might with the more authority herald forth a change of priesthood. AMBROSE; His birth is implied in the mention made of his ancestors. Of the course of Abia, i.e. of high rank among the noblest families. BEDE; There were Princes of the Sanctuary or High Priests, both of the sons of Eleazar and the sons of Thamar, whose courses according to their respective services when they entered into the House of God David divided into twenty-four lots, of which the family of Abia (from which Zacharias was descended) obtained the eighth lot. But it was not without meaning that the first preacher of the new covenant was born with the rights of the eighth lot; because as the old Covenant is often expressed by the seventh number on account of the Sabbath, so frequently is the new Covenant by the eighth, because of the sacrament of our Lord’s or our resurrection. THEOPHYLACT; Wishing to show also that John was legally of Priestly descent, Luke adds, And his wife was of the daughters of Aaron, and her name was Elisabeth, for it was not permitted to the Jews to take a wife from any other tribe but their own. Elisabeth by interpretation signifies “rest,” Zacharias “the remembrance of the land.”BEDE; John was born of just parents, that so he might the more boldly give precepts of justice to the people, which he had not learnt as novelties, but had received by right of inheritance from his ancestors. Hence it follows, And they were both just before God. AMBROSE; Here their whole character is comprehended in their justice, but it is well said before God, for a man by affecting a popular good-will might seem just to me, but not be just before God, if that justice instead of springing from simpleness of heart, was a mere presence carried on by flattery. Perfect then is the praise, “that a man is just before God;” for he only is perfect who is approved by Him who cannot be deceived. St. Luke comprehends the action in the commandment, the doing justice in the justification. Hence it follows, walking in all the commandments and justifications of the Lord. For when we obey the command of heaven we walk in the commandments of the Lord, when we observe justice we seem to possess the justification of the Lord. But to be “blameless” we must “provide things honest”, not only before God, but also before men; there is no blame when both motive and action are alike good, but a too austere righteousness often provokes censure. A righteous act may also be done unrighteously, as when a man out of ostentation gives largely to the poor, which is not without just cause of blame. It follows, And they had no son, because Elizabeth was barren.

CHRYSOSTOM; Not only Elisabeth, but the wives of the Patriarchs also, Sarah, Rebecca, Rachel, were barren, which was counted a disgrace among the ancients. Not that their barrenness was the effect of sin, since all were just and virtuous, but ordained rather for our benefit, that when you saw a virgin giving birth to the Lord, you might not be faithless, or perplexing your mind with respect to the womb of the barren THEOPHYLACT; And that you might learn that the law of God seeks not a bodily increase of sons but a spiritual, both were far advanced, not only in the body but in the Spirit, “making ascents in their heart,” having their life as the day not as the night, and walking honestly as in the day.

8. And it came to pass, that while he executed the Priest’s office before God in the order of his course,

9. According to the custom of the Priest’s office, his lot was to burn incense when he went into the temple of the Lord.

10. And the whole multitude of the people were praying without at the time of incense.

BEDE; The Lord appointed by the hand of Moses one High Priest, at whose death another was to succeed in due order. This was observed until the time of David, who by the command of the Lord increased the number of the Priests; and so at this time Zacharias is said to have been performing his Priest’s office in the order of his course, as it follows: But it came to pass, when Zacharias was performing the Priest’s office in the order of his course before God, according to the custom of the Priesthood, his lot was, &c. AMBROSE; Zacharias seems here to be designated High Priest, because into the second tabernacle went the High Priest alone once every year, not without blood, which he offered for himself and the sins of the people. BEDE; It was not by a new lot that he was chosen when the incense was to be burnt, but by the old lot, whereby according to the order of his Priesthood he succeeded in the course of Abia. It follows, And all the multitude of the people, &c. Incense was ordered to be carried into the Holy of Holies by the High Priest, the whole people waiting without the temple. It was to be on the tenth day of the seventh month, and this day was to be called the day of expiation or propitiation, the mystery of which day the Apostle explaining to the Hebrews, points to Jesus as the true High Priest, who in His own blood has entered the secret places of heaven that he might reconcile the Father to us, and intercede for the sins of those who still wait praying before the doors. AMBROSE; This then is that High Priest who is still sought by lot, for as yet the true High Priest is unknown; for he who is chosen by lot is not obtained by man’s judgment. That High Priest therefore was sought for, and another typified, the true High Priest for ever, who not by the blood of victims, but by His own blood, was to reconcile God the Father to mankind. Then indeed there were changes in the Priesthood, now it is unchangeable.

11. And there appeared to him an angel of the Lord standing on the right side of the altar of incense.

12. And when Zacharias saw him, he was troubled, and fear fell upon him.

13. But the angel said to him, Fear not, Zacharias: for your prayer is heard; and your wife Elisabeth shall bear you a son, and you shall call his name John.

14. And you shall have joy and gladness; and many shall rejoice at his birth.

CHRYSOSTOM; When Zacharias entered into the temple to offer up prayers to God for all men, interceding between God and man, he saw an angel standing within, as it is said, And there appeared to him an angel. AMBROSE; It is well said that there appeared an angel to Zacharias, who suddenly beheld him; and this is the expression especially used by Divine Scripture with respect to angels or God, that what cannot be seen beforehand may be said to appear. For things which are the objects of our senses are not seen as He is seen, Who is seen only as He will, and Whose nature is not to be seen. ORIGEN; And we speak thus not only of the present time, but also of the future. When we shall have passed from the world, God will not appear to all men, nor will the angels, but to him only who has a clean heart. The place will neither hinder nor serve any one. CHRYSOSTOM; But the angel evidently came not in a dream, because the tidings he brought were too hard to be understood, and needed therefore a more visible and marvelous manifestation.

DAMASCENE; Angels, however, are revealed not as they really are, but transformed (as men are able to behold them) into whatever the Lord commands. THEOPHYLACT; It is said the altar of incense, because the other altar was set apart for burnt offerings. AMBROSE; It was not without good reason that the angel appeared in the temple, for the coming of the true High Priest was now announced, and the Heavenly Sacrifice was preparing at which angels were to minister. For one cannot doubt that an angel stands by where Christ is sacrificed. But he appeared at the right hand of the altar of incense, because he brought down the token of Divine mercy. For the Lord is on my right hand, so that I should not be moved. CHRYSOSTOM; The justest of men can not without fear behold an angel; Zacharias therefore, not sustaining the sight of the angel’s presence, nor able to withstand his brightness, is troubled, as it is added, Zacharias was troubled. But as it happens, when a charioteer is frightened, and has let loose his reins, the horses run headlong, and the chariot is overturned; so is it with the soul, when it is taken by any surprise or alarm; as it is here added and fear fell upon him.

ORIGEN; A new face suddenly presenting itself to the human eye, troubles and startles the mind. The angel knowing this to be the nature of man, first dispels the alarm, as it follows, But the angel said to him, Fear not. ATHANASIUS; Whereby it is not difficult to discern between good and bad spirits, for if joy has succeeded to fear, we may know that relief has come from God, because the peace of the soul is a sign of the Divine Presence; but if the fear remains unshaken, it is an enemy who is seen, ORIGEN; The angel not only soothes his fears, but gladdens him with good tidings, adding, For your prayer is heard, and your wife Elizabeth shall bear a son.

AUGUSTINE; Now here we must first consider that it is not likely that Zacharias, when offering sacrifice for the sins or for the salvation or redemption of the people, would neglect the public petitions, to pray (though himself an old man, and his wife also old) that he might receive children; and, next, above all that no one prays for what he despairs of ever obtaining. And even up to this time, so much had he despaired of ever having children, that he would not believe, even when an angel promised it to him The words, Your prayer is heard, must be understood therefore to refer to the people; and as salvation, redemption, and the putting away of the sins of the people was to be through Christ, it is told Zacharias that a son shall be born to him, because that son was ordained to be the forerunner of Christ.

CHRYSOSTOM; Or it means, that this was to be the proof of his prayer having been heard, namely, that a son should be born to him, crying, Behold the Lamb of God! THEOPHYLACT; As if when Zacharias asks, How shall I know this? the angel answers, Because Elisabeth shall bring forth a son, you shall believe that the sins of your people are forgiven.

AMBROSE; Or, as follows; Divine mercy is ever full and overflowing, not narrowed to a single gift, but pouring in an abundant store of blessings; as in this case, where first the fruit of his prayer is promised; and next, that his barren wife shall bear a child, whose name is announced as follows; And you shall call his name John.

BEDE; It is meant as a token of particular merit, when a man has a name given him or changed by God.

CHRYSOSTOM; Which must be the meaning here, for those who from their earliest years were destined to shine forth in virtue, received their names at the very first from a divine source; while those who were to rise up in later years, had a name given them afterwards.

BEDE; John is therefore interpreted, “one in whom is grace, or the grace of God;” by which name it is declared, first, that grace was given to his parents, to whom in their old age a son was to be born, next, to John himself, who was to become great before the Lord; lastly, also to the children of Israel, whom he was to convert to the Lord. Hence it follows, And he shall be a joy to you, and a cause of rejoicing. ORIGEN; For when a just man is born into the world, the authors of his birth rejoice; but when one is born who is to be as it were an exile to labor and punishment, they are struck with terror and dismay. AMBROSE; But a saint is not only the blessing of his parents, but also the salvation of many; as it follows, And many shall rejoice at his birth, Parents are reminded here to rejoice at the birth of saints, and to give thanks. For it is no slight gift of God to vouchsafe to us children, to be the transmitters of our race, to be the heirs of succession.

15. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb.

16. And many of the children of Israel shall he turn to the Lord their God.

17. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.

AMBROSE; Next to his becoming the rejoicing of many, the greatness his virtue is prophesied; as it is said, For he shall be great in the sight of the Lord. The greatness signified is not of the body, but of the soul. Greatness in the sight of the Lord is greatness of soul, greatness of virtue. THEOPHYLACT; For many are called great before men, but not before God, as the hypocrites. And so in like manner was John called great, as the parents of John were called just, before the Lord. AMBROSE; He extended not the boundaries of an empire, nor brought back in triumph the spoils of war, (but, what is far greater,) preaching in the desert he overcame by his great virtue the delights of the world, and the lusts of the flesh. Hence it follows; And he shall drink no wine nor strong drink. BEDE; Sicera is interpreted “drunkenness,” and by the word the Hebrews understand any drink that can intoxicate, (whether made from fruits, corn, or any other thing.) But it was part of the law of the Nazarites to give up wine and strong drink at the time of their consecration. Hence John, and others like him, that they might always remain Nazarites, (i.e. holy,) are careful always to abstain from these things. For he ought not to be drunk with wine (in which is licentiousness) who desires to be filled with the new wine of the Holy Spirit; rightly then is he, from whom all drunkenness with wine is utterly put away, filled with the grace of the Spirit. But it follows, And he shall be filled with the Holy Spirit. AMBROSE; On whomsoever the Holy Spirit is poured, in him there is fullness of great virtue; as in St. John, who before he was born, when yet in his mother’s womb, bore witness to the grace of the Spirit which he had received, when leaping in the womb of his parent he hailed the glad tidings of the coming of the Lord. There is one spirit of this life, another of grace. The former has its beginning at birth, its end at death; the latter is not tied down to times and seasons, is not quenched by death, is not shut out of the womb. GREEK EXPOSITOR; But what John’s work is to be, and what he will do through the Holy Spirit, is shown as follows; And many of the children of Israel shall he turn, &c. ORIGEN; John indeed turned many, but it is the Lord’s work to turn all to God their Father. BEDE; Now since John (who, bearing witness to Christ, baptized the people in His faith) is said to have turned the children of Israel to the Lord their God, it is plain that Christ is the God of Israel. Let the Arians then cease to deny that Christ our Lord is God. Let the Photinians blush to ascribe Christ’s beginning to the Virgin. Let the Manichaeans no longer believe that there is one God of the people of Israel, another of the Christians. AMBROSE; But we need no testimony that St. John turned the hearts of many, for to this point we have the express witness of both prophetic and evangelical Scriptures. For the voice of one crying in the wilderness, Prepare you the way of the Lord, and make His paths straight; and his baptisms thronged by the people, declare the rapid progress of conversion. For the forerunner of Christ preached, not himself, but the Lord; and therefore it follows, And he shall go before Him. It was well said, that he shall go before Him, who both in birth and in death was His forerunner. ORIGEN; In the spirit and power of Elijah. - He says not, in the mind of Elijah, but in the spirit and power For the spirit which was in Elijah came upon John, and in like manner his power. AMBROSE; For never is the spirit without power, nor power without the spirit. And therefore it is said, in the spirit and power; because holy Elijah had great power and grace. Power, so that he turned back the false hearts of the people to faith; power of abstinence, and patience, and the spirit of prophecy. Elijah was in the wilderness, in the wilderness also was John. The one sought not the favor of king Ahab; the other despised that of Herod. The one divided Jordan; the other brought men to the Saving waters; John, the forerunner of our Lord’s first coming; Elijah of His latter.

BEDE; But what was foretold of Elias by Malachi, is now spoken by the angel of John; as it follows, That he should turn the hearts of the parents to the children; pouring into the minds of the people, by his preaching, the spiritual knowledge of the ancient saints. And the disobedient to the wisdom of the just; i.e. not laying claim to righteousness from the works of the law, but seeking salvation by faith. GREEK EX. Or else; The Jews were the parents of John and the Apostles; but, nevertheless, from pride and infidelity raged violently against the Gospel. Therefore, like dutiful children, John first, and the Apostles after him, declared to them the truth, winning them over to their own righteousness and wisdom. So also will Elias convert the remnant of Hebrews to the truth of the Apostles.

BEDE; But because he had said that Zacharias’ prayer for the people was heard, he adds, To make ready a people prepared for the Lord; by which he teaches in what manner the same people must be healed and prepared; namely, by repenting at the preaching of John and believing on Christ. THEOPHYL. Or, John made ready a people not disbelieving but prepared, that is, previously fitted to receive Christ.

ORIGEN; This sacrament of preparation is even now fulfilled in the world, for even now the spirit and power of John must come upon the soul, before it believes in Jesus Christ.

18. And Zacharias said to the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years.

19. And the angel answering said to him, I am Gabriel, that stand in the presence of God; and am sent to speak to you, and to show you these glad tidings.

20. And, behold, you shall be dumb, and not able to speak, until the day that these things shall be performed, because you believe not my words, which shall be fulfilled in their season.

21. And the people waited for Zacharias, and marveled that he tarried so long in the temple.

22. And when he came out, he could not speak to them: and they perceived that he had seen a vision in the temple: for he beckoned to them, and remained speechless.

CHRYSOSTOM; Considering his own age, and moreover the barrenness of his wife, Zacharias doubted; as it is said, And Zacharias said to the angel, Whereby shall I know this? as if he said, “How shall this be?” And he adds the reason of his doubting; For I am an old man. An unseasonable time of life, an ill-suited nature; the planter infirm, the soil barren. But it is thought by some a thing unpardonable. in the priest, that he raises a course of objections; for whenever God declares any thing, it becomes us to receive it in faith, and moreover, disputes of this kind are the mark of a rebellious spirit. Hence it follows; And the angel answering said to him, I am Gabriel, who stand before God.

BEDE; As if he says, “If it were man who promised these miracles, one might with impunity demand a sign, but when an angel promises, it is then not right to doubt. It follows; And I am sent to speak to you. CHRYS. That when you hear that I am sent from God, you should deem none of the things which are said to you to be of man, for I speak not of myself, but declare the message of Him who sends me. And this is the merit and excellence of a messenger to relate nothing of his own. BEDE; Here we must remark, that the angel testifies, that he both stands before God, and is sent to bring good tidings to Zacharias. GREG. For when angels come to us, they so outwardly fulfill their ministry, as at the same time inwardly to be never absent from His sight; since, though the angelic spirit is circumscribed, the highest Spirit, which is God, is not circumscribed. The angels therefore even when sent are before Him, because on whatever mission they go, they pass within Him.

BEDE; But he gives him the sign which he asks for, that he who spoke in unbelief, might now by silence learn to believe; as it follows; and, behold, you shall be dumb. CHRYS. That the bonds might be transferred from the powers of generation to the vocal organs. From no regard to the priesthood was he spared, but for this reason was the more smitten, because in a matter of faith he ought to have set an example to others. THEOPHYL. Because the word in the Greek may also signify deaf, he well says, Because you believe not, you shall be deaf, and shall not be able to speak. For most reasonably he suffered these two things; as disobedient, he incurs the penalty of deafness; as an objector, of silence. CHRYS. But the Angel says, And, behold; in other words, “At this instant.” But mark the mercy of God in what follows: Until the day in which these things shall be performed. As if he said, “When by the issues of events I shall have proved my words, and you shall perceive that you are lightly punished, I will remove the punishment from you.” And he points out the cause of the punishment, adding, Because you believe not my words, which shall be fulfilled in their season; not considering His power Who sent me, and before Whom I stand. But if he who was incredulous about a mortal birth is punished how shall he escape vengeance, who speaks falsely of the heavenly and unspeakable birth?

GREEK EX. Now while these things were going on within the delay excited surprise among the multitudes who were waiting without, as it follows: And the people waited for Zacharias, an marveled that he tarried. And while various -suspicions were going about, each man repeating them as it pleased him, Zacharias coming forth told by his silence what he secretly endured. Hence it follows, And when he came out, he could not speak. THEOPHYL. But Zacharias beckoned to the people, who perhaps inquired the cause of his silence, which, as he was not able to speak, he signified to them by nodding. Hence it follows, And he beckoned to them, and remained speechless. AMBROSE; But a nod is a certain action of the body, without speech endeavoring to declare the will, yet not expressing it.

23. And it came to pass, that, as soon as the days of his ministration were accomplished, he departed to his own house.

24. And after those days his wife Elisabeth conceived, and hid herself five months, saying,

25. Thus has the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men.

BEDE; During the time of their course, the priests of the temple were so occupied by their office, that they kept themselves not only from the society of their wives, but even from the very threshold of their houses. Hence it is said, And it came to pass, that, as soon as the days were accomplished, &c. For as there was then required a priestly succession from the root of Aaron, of necessity then a time was appointed for keeping up the inheritance. But as now not a carnal succession, but spiritual perfection, is looked for, the priests are enjoined (in order that they might ever be able to serve the altar) the perpetual observance of chastity. It follows: But after those days, &c. that is, after the days of Zacharias’s ministration were completed. But these things were done in the month of September, the twenty-second day of the month, upon which the Jews were bound to observe the feast of the Tabernacles, just before the equinox, at which the night began to be longer than the day, because Christ must increase, but John must decrease And those days of fasting were not without their meaning; for by the mouth of John, repentance and mortification were to be preached to men. It follows: And she hid, herself. AMBROSE; What reason then for concealment, except shame? For there are certain allowed times in wedlock, when it is becoming to attend to the begetting of children; while the years thrive, while there is hope of child-bearing. But when in good time old age has come on, and the period of life is more fitted for governing children, than begetting them, it is a shame to bear about the signs of pregnancy, however lawful. It is a shame to be laden with the burden of another age, and for the womb to swell with the fruit of not one’s own time of life. It was a shame then to her on account of her age; and hence we may understand the reason why they did not at this time come together, for surely she who blushed not at their coming together in their old age, would not blush at her child-bearing; and yet she blushes at the parental burden, while she yet is unconscious of the religious mystery. But she who hid herself because she had conceived a son, began to glory that she carried in her womb a prophet.

ORIGEN; And therefore he says, Five months, that is, until Mary should conceive, and her babe leaping with joy should prophesy. AMBROSE; And though she might blush at the time of her child-bearing, on the other hand she rejoiced that she was free from reproach, saying, Thus has the Lord, dealt with me.

CHRYS. Truly He has loosed her barrenness, a supernatural gift He has bestowed upon her, and the unfruitful rock has produced the green blade. He has taken away her disgrace, in that He has made her to bring forth. Hence it follows: In the days wherein he looked on me, to take away my reproach among men. AMBROSE; For it is a shame among women not to receive that reward of marriage, which is the only cause of their being married. CHRYS. Her joy therefore is twofold. of old. The Lord has taken away from her the mark of barrenness, and also given her an illustrious offspring. In the case of other births, the coming together of the parents only occurs; this birth was the effect of heavenly grace.

BEDE; Now mystically by Zacharias may be signified the Jewish Priesthood, by Elisabeth the law itself; which, well administered by the teaching of the Priests, ought to have borne spiritual children to God, but was not able, because the Law made no one perfect. Both were just, because the law is good, and the Priesthood for that time holy; both were well stricken in years, because at Christ’s coming both the Law and Priesthood were just bending to old age. Zacharias enters the temple, because it is the priest’s office to enter into the sanctuary of heavenly mysteries. There was a multitude without the doors, because the multitude cannot penetrate mysteries. When he places frankincense on the altar, he discovers that John will be born; for while the teachers are kindled with the flame of divine reading, they find the grace of God flow to them through Jesus: and this is done by all angel, for the Law was ordained by angels. AMBROSE; But in one man the voice of the people was put to silence, because in one man the whole people was addressing God. For the word of God has come over to us, and in us is not silent. He is dumb who understands not the Law; for why should you think the man who knows not a sound, to be more dumb than him who knows not a mystery. The Jewish people are like to one beckoning, who cannot make his actions intelligible. BEDE; And yet Elisabeth conceives John, because the more inward parts of the Law abound with sacraments of Christ. She conceals her conception five months, because Moses in five books set forth the mysteries of Christ; or because the dispensation of Christ is represented by the words or deeds of the saints, in the five ages of the world.

#gospel of luke

3 notes · View notes

araitsume · 6 years ago

Video

youtube

Prophets and Kings, pp. 679-702: Chapter (58) The Coming of a Deliverer

SECTION 7—LIGHT AT EVENTIDE

“The kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom.” Daniel 7:27.

Through the long centuries of “trouble and darkness” and “dimness of anguish” (Isaiah 8:22) marking the history of mankind from the day our first parents lost their Eden home, to the time the Son of God appeared as the Saviour of sinners, the hope of the fallen race was centered in the coming of a Deliverer to free men and women from the bondage of sin and the grave.

The first intimation of such a hope was given to Adam and Eve in the sentence pronounced upon the serpent in Eden when the Lord declared to Satan in their hearing, ��I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise His heel.” Genesis 3:15.

As the guilty pair listened to these words, they were inspired with hope; for in the prophecy concerning the breaking of Satan's power they discerned a promise of deliverance from the ruin wrought through transgression. Though they must suffer from the power of their adversary because they had fallen under his seductive influence and had chosen to disobey the plain command of Jehovah, yet they need not yield to utter despair. The Son of God was offering to atone with His own lifeblood for their transgression. To them was to be granted a period of probation, during which, through faith in the power of Christ to save, they might become once more the children of God.

Satan, by means of his success in turning man aside from the path of obedience, became “the god of this world.” 2 Corinthians 4:4. The dominion that once was Adam's passed to the usurper. But the Son of God proposed to come to this earth to pay the penalty of sin, and thus not only redeem man, but recover the dominion forfeited. It is of this restoration that Micah prophesied when he said, “O Tower of the flock, the stronghold of the daughter of Zion, unto Thee shall it come, even the first dominion.” Micah 4:8. The apostle Paul has referred to it as “the redemption of the purchased possession.” Ephesians 1:14. And the psalmist had in mind the same final restoration of man's original inheritance when he declared, “The righteous shall inherit the land, and dwell therein forever.” Psalm 37:29.

This hope of redemption through the advent of the Son of God as Saviour and King, has never become extinct in the hearts of men. From the beginning there have been some whose faith has reached out beyond the shadows of the present to the realities of the future. Adam, Seth, Enoch, Methuselah, Noah, Shem, Abraham, Isaac, and Jacob— through these and other worthies the Lord has preserved the precious revealings of His will. And it was thus that to the children of Israel, the chosen people through whom was to be given to the world the promised Messiah, God imparted a knowledge of the requirements of His law, and of the salvation to be accomplished through the atoning sacrifice of His beloved Son.

The hope of Israel was embodied in the promise made at the time of the call of Abraham, and afterward repeated again and again to his posterity, “In thee shall all families of the earth be blessed.” Genesis 12:3. As the purpose of God for the redemption of the race was unfolded to Abraham, the Sun of Righteousness shone upon his heart, and his darkness was scattered. And when, at last, the Saviour Himself walked and talked among the sons of men, He bore witness to the Jews of the patriarch's bright hope of deliverance through the coming of a Redeemer. “Your father Abraham rejoiced to see My day,” Christ declared; “and he saw it, and was glad.” John 8:56.

This same blessed hope was foreshadowed in the benediction pronounced by the dying patriarch Jacob upon his son Judah:

“Judah, thou art he whom thy brethren shall praise: Thy hand shall be in the neck of thine enemies; Thy father's children shall bow down before thee.... The scepter shall not depart from Judah, Nor a lawgiver from between his feet, Until Shiloh come; And unto Him shall the gathering of the people be.”

Genesis 49:8-10.

Again, on the borders of the Promised Land, the coming of the world's Redeemer was foretold in the prophecy uttered by Balaam:

“I shall see Him, but not now: I shall behold Him, but not nigh: There shall come a Star out of Jacob, and a Scepter shall rise out of Israel, And shall smite the corners of Moab, and destroy all the children of Sheth.”

Numbers 24:17.

Through Moses, God's purpose to send His Son as the Redeemer of the fallen race, was kept before Israel. On one occasion, shortly before his death, Moses declared, “The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto Him ye shall hearken.” Plainly had Moses been instructed for Israel concerning the work of the Messiah to come. “I will raise them up a Prophet from among their brethren, like unto thee,” was the word of Jehovah to His servant; “and will put My words in His mouth; and He shall speak unto them all that I shall command Him.” Deuteronomy 18:15, 18.

In patriarchal times the sacrificial offerings connected with divine worship constituted a perpetual reminder of the coming of a Saviour, and thus it was with the entire ritual of the sanctuary services throughout Israel's history. In the ministration of the tabernacle, and of the temple that afterward took its place, the people were taught each day, by means of types and shadows, the great truths relative to the advent of Christ as Redeemer, Priest, and King; and once each year their minds were carried forward to the closing events of the great controversy between Christ and Satan, the final purification of the universe from sin and sinners. The sacrifices and offerings of the Mosaic ritual were ever pointing toward a better service, even a heavenly. The earthly sanctuary was “a figure for the time then present,” in which were offered both gifts and sacrifices; its two holy places were “patterns of things in the heavens;” for Christ, our great High Priest, is today “a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.” Hebrews 9:9, 23; 8:2.

From the day the Lord declared to the serpent in Eden, “I will put enmity between thee and the woman, and between thy seed and her seed” (Genesis 3:15), Satan has known that he can never hold absolute sway over the inhabitants of this world. When Adam and his sons began to offer the ceremonial sacrifices ordained by God as a type of the coming Redeemer, Satan discerned in these a symbol of communion between earth and heaven. During the long centuries that have followed, it has been his constant effort to intercept this communion. Untiringly has he sought to misrepresent God and to misinterpret the rites pointing to the Saviour, and with a great majority of the members of the human family he has been successful.

While God has desired to teach men that from His own love comes the Gift which reconciles them to Himself, the archenemy of mankind has endeavored to represent God as one who delights in their destruction. Thus the sacrifices and the ordinances designed of Heaven to reveal divine love have been perverted to serve as means whereby sinners have vainly hoped to propitiate, with gifts and good works, the wrath of an offended God. At the same time, Satan has sought to arouse and strengthen the evil passions of men in order that through repeated transgression multitudes might be led on and on, far from God, and hopelessly bound with the fetters of sin.

When God's written word was given through the Hebrew prophets, Satan studied with diligence the messages concerning the Messiah. Carefully he traced the words that outlined with unmistakable clearness Christ's work among men as a suffering sacrifice and as a conquering king. In the parchment rolls of the Old Testament Scriptures he read that the One who was to appear was to be “brought as a lamb to the slaughter,” “His visage ... so marred more than any man, and His form more than the sons of men.” Isaiah 53:7; 52:14. The promised Saviour of humanity was to be “despised and rejected of men; a man of sorrows, and acquainted with grief; ... smitten of God, and afflicted;” yet He was also to exercise His mighty power in order to “judge the poor of the people.” He was to “save the children of the needy,” and “break in pieces the oppressor.” Isaiah 53:3, 4; Psalm 72:4. These prophecies caused Satan to fear and tremble; yet he relinquished not his purpose to thwart, if possible, the merciful provisions of Jehovah for the redemption of the lost race. He determined to blind the eyes of the people, so far as might be possible, to the real significance of the Messianic prophecies, in order to prepare the way for the rejection of Christ at His coming.

During the centuries immediately preceding the Flood, success had attended Satan's efforts to bring about a worldwide prevalence of rebellion against God. And even the lessons of the Deluge were not long held in remembrance. With artful insinuations Satan again led the children of men step by step into bold rebellion. Again he seemed about to triumph, but God's purpose for fallen man was not thus to be set aside. Through the posterity of faithful Abraham, of the line of Shem, a knowledge of Jehovah's beneficent designs was to be preserved for the benefit of future generations. From time to time divinely appointed messengers of truth were to be raised up to call attention to the meaning of the sacrificial ceremonies, and especially to the promise of Jehovah concerning the advent of the One toward whom all the ordinances of the sacrificial system pointed. Thus the world was to be kept from universal apostasy.

Not without the most determined opposition was the divine purpose carried out. In every way possible the enemy of truth and righteousness worked to cause the descendants of Abraham to forget their high and holy calling, and to turn aside to the worship of false gods. And often his efforts were all but successful. For centuries preceding Christ's first advent, darkness covered the earth, and gross darkness the people. Satan was throwing his hellish shadow athwart the pathway of men, that he might prevent them from gaining a knowledge of God and of the future world. Multitudes were sitting in the shadow of death. Their only hope was for this gloom to be lifted, that God might be revealed.

With prophetic vision David, the anointed of God, had foreseen that the coming of Christ should be “as the light of the morning, when the sun riseth, even a morning without clouds.” 2 Samuel 23:4. And Hosea testified, “His going forth is prepared as the morning.” Hosea 6:3. Quietly and gently the daylight breaks upon the earth, dispelling the shadow of darkness and waking the earth to life. So was the Sun of Righteousness to arise, “with healing in His wings.” Malachi 4:2. The multitudes dwelling “in the land of the shadow of death” were to see “a great light.” Isaiah 9:2.

The prophet Isaiah, looking with rapture upon this glorious deliverance, exclaimed:

“Unto us a Child is born, Unto us a Son is given: And the government shall be upon His shoulder: And His name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of His government and peace there shall be no end, Upon the throne of David, And upon His kingdom, To order it, and to establish it With judgment and with justice From henceforth even forever. The zeal of the Lord of hosts will perform this.”

Verses 6, 7.

In the later centuries of Israel's history prior to the first advent it was generally understood that the coming of the Messiah was referred to in the prophecy, “It is a light thing that Thou shouldest be My servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give Thee for a light to the Gentiles, that Thou mayest be My salvation unto the end of the earth.” “The glory of the Lord shall be revealed,” the prophet had foretold, “and all flesh shall see it together.” Isaiah 49:6; 40:5. It was of this light of men that John the Baptist afterward testified so boldly, when he proclaimed, “I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.” John 1:23.

It was to Christ that the prophetic promise was given: “Thus saith the Lord, the Redeemer of Israel, and His Holy One, to Him whom man despiseth, to Him whom the nation abhorreth, ... thus saith the Lord, ... I will preserve Thee, and give Thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages; that Thou mayest say to the prisoners, Go forth; to them that are in darkness, Show yourselves.... They shall not hunger nor thirst; neither shall the heat nor sun smite them: for He that hath mercy on them shall lead them, even by the springs of water shall He guide them.” Isaiah 49:7-10.

The steadfast among the Jewish nation, descendants of that holy line through whom a knowledge of God had been preserved, strengthened their faith by dwelling on these and similar passages. With exceeding joy they read how the Lord would anoint One “to preach good tidings unto the meek,” “to bind up the brokenhearted, to proclaim liberty to the captives,” and to declare “the acceptable year of the Lord.” Isaiah 61:1, 2. Yet their hearts were filled with sadness as they thought of the sufferings He must endure in order to fulfill the divine purpose. With deep humiliation of soul they traced the words in the prophetic roll:

“Who hath believed our report? And to whom is the arm of the Lord revealed?

“For He shall grow up before Him as a tender plant, And as a root out of a dry ground: He hath no form nor comeliness; And when we shall see Him, There is no beauty that we should desire Him.

“He is despised and rejected of men; A Man of Sorrows, and acquainted with grief: And we hid as it were our faces from Him; He was despised, and we esteemed Him not.

“Surely He hath borne our griefs, And carried our sorrows: Yet we did esteem Him stricken, Smitten of God, and afflicted.

“But He was wounded for our transgressions, He was bruised for our iniquities: The chastisement of our peace was upon Him; And with His stripes we are healed.

“All we like sheep have gone astray; We have turned everyone to his own way; And the Lord hath laid on Him The iniquity of us all.

“He was oppressed, and He was afflicted, Yet He opened not His mouth: He is brought as a lamb to the slaughter, And as a sheep before her shearers is dumb, So He openeth not His mouth.

“He was taken from prison and from judgment: And who shall declare His generation? For He was cut off out of the land of the living: For the transgression of My people was He stricken.

“And He made His grave with the wicked, And with the rich in His death; Because He had done no violence, Neither was any deceit in His mouth.”

Isaiah 53:1-9.

Of the suffering Saviour Jehovah Himself declared through Zechariah, “Awake, O sword, against My Shepherd, and against the Man that is My Fellow.” Zechariah 13:7. As the substitute and surety for sinful man, Christ was to suffer under divine justice. He was to understand what justice meant. He was to know what it means for sinners to stand before God without an intercessor.

Through the psalmist the Redeemer had prophesied of Himself:

“Reproach hath broken My heart; And I am full of heaviness: And I looked for some to take pity, But there was none; And for comforters, But I found none. They gave Me also gall for My meat; And in My thirst they gave Me vinegar to drink.”

Psalm 69:20, 21.

Of the treatment He was to receive, He prophesied, “Dogs have compassed Me: the assembly of the wicked have enclosed Me: they pierced My hands and My feet. I may tell all My bones: they look and stare upon Me. They part My garments among them, and cast lots upon My vesture.” Psalm 22:16-18.

These portrayals of the bitter suffering and cruel death of the Promised One, sad though they were, were rich in promise; for of Him whom “it pleased the Lord to bruise” and to put to grief, in order that He might become “an offering for sin,” Jehovah declared:

“He shall see His seed, He shall prolong His days, And the pleasure of the Lord shall prosper in His hand. He shall see of the travail of His soul, and shall be satisfied:

“By His knowledge shall My righteous Servant justify many; For He shall bear their iniquities. Therefore will I divide Him a portion with the great, And He shall divide the spoil with the strong; Because He hath poured out His soul unto death: And He was numbered with the transgressors; And He bare the sin of many, And made intercession for the transgressors.”

Isaiah 53:10-12.

It was love for sinners that led Christ to pay the price of redemption. “He saw that there was no man, and wondered that there was no intercessor,” none other could ransom men and women from the power of the enemy; “therefore His arm brought salvation unto Him; and His righteousness, it sustained Him.” Isaiah 59:16.

“Behold My Servant, whom I uphold; Mine Elect, in whom My soul delighteth; I have put My Spirit upon Him: He shall bring forth judgment to the Gentiles.”

Isaiah 42:1.

In His life no self-assertion was to be mingled. The homage which the world gives to position, to wealth, and to talent, was to be foreign to the Son of God. None of the means that men employ to win allegiance or to command homage, was the Messiah to use. His utter renunciation of self was foreshadowed in the words:

“He shall not cry, Nor lift up, Nor cause His voice to be heard in the street. A bruised reed shall He not break, And the smoking flax shall He not quench.”

Verses 2, 3.

In marked contrast to the teachers of His day was the Saviour to conduct Himself among men. In His life no noisy disputation, no ostentatious worship, no act to gain applause, was ever to be witnessed. The Messiah was to be hid in God, and God was to be revealed in the character of His Son. Without a knowledge of God, humanity would be eternally lost. Without divine help, men and women would sink lower and lower. Life and power must be imparted by Him who made the world. Man's necessities could be met in no other way.

It was further prophesied of the Messiah: “He shall not fail nor be discouraged, till He have set judgment in the earth: and the isles shall wait for His law.” The Son of God was to “magnify the law, and make it honorable.” Verses 4, 21. He was not to lessen its importance and binding claims; He was rather to exalt it. At the same time He was to free the divine precepts from those burdensome exactions placed upon them by man, whereby many were brought to discouragement in their efforts to serve God acceptably.

Of the mission of the Saviour the word of Jehovah was: “I the Lord have called Thee in righteousness, and will hold Thine hand, and will keep Thee, and give Thee for a covenant of the people, for a light of the Gentiles; to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house. I am the Lord: that is My name: and My glory will I not give to another, neither My praise to graven images. Behold, the former things are come to pass, and new things do I declare: before they spring forth I tell you of them.” Verses 6-9.

Through the promised Seed, the God of Israel was to bring deliverance to Zion. “There shall come forth a Rod out of the stem of Jesse, and a Branch shall grow out of his roots.” “Behold, a virgin shall conceive, and bear a Son, and shall call His name Immanuel. Butter and honey shall He eat, that He may know to refuse the evil, and choose the good.” Isaiah 11:1; 7:14, 15.

“And the Spirit of the Lord shall rest upon Him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the Lord; and shall make Him of quick understanding in the fear of the Lord: and He shall not judge after the sight of His eyes, neither reprove after the hearing of His ears: but with righteousness shall He judge the poor, and reprove with equity for the meek of the earth: and He shall smite the earth with the rod of His mouth, and with the breath of His lips shall He slay the wicked. And righteousness shall be the girdle of His loins, and faithfulness the girdle of His reins.” “And in that day there shall be a Root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and His rest shall be glorious.” Isaiah 11:2-5, 10.

“Behold the Man whose name is the Branch; ... He shall build the temple of the Lord; and He shall bear the glory, and shall sit and rule upon His throne; and He shall be a priest upon His throne.” Zechariah 6:12, 13.

A fountain was to be opened “for sin and for uncleanness” (Zechariah 13:1); the sons of men were to hear the blessed invitation:

“Ho, everyone that thirsteth, come ye to the waters, And he that hath no money; come ye, buy, and eat; Yea, come, buy wine and milk Without money and without price.

“Wherefore do ye spend money for that which is not bread? And your labor for that which satisfieth not? Hearken diligently unto Me, and eat ye that which is good, And let your soul delight itself in fatness.

“Incline your ear, and come unto Me: Hear, and your soul shall live; And I will make an everlasting covenant with you, Even the sure mercies of David.”

Isaiah 55:1-3.

To Israel the promise was made: “Behold, I have given Him for a witness to the people, a leader and commander to the people. Behold, thou shalt call a nation that thou knowest not, and nations that knew not thee shall run unto thee because of the Lord thy God, and for the Holy One of Israel; for He hath glorified thee.” Verses 4, 5.

“I bring near My righteousness; it shall not be far off, and My salvation shall not tarry: and I will place salvation in Zion for Israel My glory.” Isaiah 46:13.

In word and in deed the Messiah, during His earthly ministry, was to reveal to mankind the glory of God the Father. Every act of His life, every word spoken, every miracle wrought, was to make known to fallen humanity the infinite love of God.

“O Zion, that bringest good tidings, Get thee up into the high mountain; O Jerusalem, that bringest good tidings, Lift up thy voice with strength; Lift it up, be not afraid; Say unto the cities of Judah, Behold your God!

“Behold, the Lord God will come with strong hand, And His arm shall rule for Him: Behold, His reward is with Him, And His work before Him. He shall feed His flock like a shepherd: He shall gather the lambs with His arm, And carry them in His bosom, And shall gently lead those that are with young.”

Isaiah 40:9-11.

“And in that day shall the deaf hear the words of the Book, And the eyes of the blind shall see out of obscurity, and out of darkness. The meek also shall increase their joy in the Lord, And the poor among men shall rejoice in the Holy One of Israel.”

“They also that erred in spirit shall come to understanding, And they that murmured shall learn doctrine.”

Isaiah 29:18, 19, 24.

Thus, through patriarchs and prophets, as well as through types and symbols, God spoke to the world concerning the coming of a Deliverer from sin. A long line of inspired prophecy pointed to the advent of “the Desire of all nations.” Haggai 2:7. Even the very place of His birth and the time of His appearance were minutely specified.

The Son of David must be born in David's city. Out of Bethlehem, said the prophet, “shall He come forth ... that is to be ruler in Israel; whose goings forth have been from of old, from the days of eternity.” Micah 5:2, margin.

“And thou Bethlehem, land of Judah, Art in no wise least among the princes of Judah: For out of thee shall come forth a Governor, Which shall be Shepherd of My people Israel.”

Matthew 2:6, R.V.

The time of the first advent and of some of the chief events clustering about the Saviour's lifework was made known by the angel Gabriel to Daniel. “Seventy weeks,” said the angel, “are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most holy.” Daniel 9:24. A day in prophecy stands for a year. See Numbers 14:34; Ezekiel 4:6. The seventy weeks, or four hundred and ninety days, represent four hundred and ninety years. A starting point for this period is given: “Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks” (Daniel 9:25), sixty-nine weeks, or four hundred and eighty-three years. The commandment to restore and build Jerusalem, as completed by the decree of Artaxerxes Longimanus, went into effect in the autumn of 457 B.C. See Ezra 6:14; 7:1, 9. From this time four hundred and eighty-three years extend to the autumn of A.D. 27. According to the prophecy, this period was to reach to the Messiah, the Anointed One. In A.D. 27, Jesus at His baptism received the anointing of the Holy Spirit and soon afterward began His ministry. Then the message was proclaimed, “The time is fulfilled.” Mark 1:15.

Then, said the angel, “He shall confirm the covenant with many for one week [seven years].” For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself, and afterward by the apostles. “In the midst of the week He shall cause the sacrifice and the oblation to cease.” Daniel 9:27. In the spring of A.D. 31, Christ, the true Sacrifice, was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.

The one week—seven years—ended in A.D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution “went everywhere preaching the word” (Acts 8:4); and shortly after, Saul the persecutor was converted and became Paul the apostle to the Gentiles.

The many prophecies concerning the Saviour's advent led the Hebrews to live in an attitude of constant expectancy. Many died in the faith, not having received the promises. But having seen them afar off, they believed and confessed that they were strangers and pilgrims on the earth. From the days of Enoch the promises repeated through patriarchs and prophets had kept alive the hope of His appearing.

Not at first had God revealed the exact time of the first advent; and even when the prophecy of Daniel made this known, not all rightly interpreted the message.

Century after century passed away; finally the voices of the prophets ceased. The hand of the oppressor was heavy upon Israel. As the Jews departed from God, faith grew dim, and hope well-nigh ceased to illuminate the future. The words of the prophets were uncomprehended by many; and those whose faith should have continued strong were ready to exclaim, “The days are prolonged, and every vision faileth.” Ezekiel 12:22. But in heaven's council the hour for the coming of Christ had been determined; and “when the fullness of the time was come, God sent forth His Son, ... to redeem them that were under the law, that we might receive the adoption of sons.” Galatians 4:4, 5.

Lessons must be given to humanity in the language of humanity. The Messenger of the covenant must speak. His voice must be heard in His own temple. He, the author of truth, must separate truth from the chaff of man's utterance, which had made it of no effect. The principles of God's government and the plan of redemption must be clearly defined. The lessons of the Old Testament must be fully set before men.

When the Saviour finally appeared “in the likeness of men” (Philippians 2:7), and began His ministry of grace, Satan could but bruise the heel, while by every act of humiliation or suffering Christ was bruising the head of His adversary. The anguish that sin has brought was poured into the bosom of the Sinless; yet while Christ endured the contradiction of sinners against Himself, He was paying the debt for sinful man and breaking the bondage in which humanity had been held. Every pang of anguish, every insult, was working out the deliverance of the race.

Could Satan have induced Christ to yield to a single temptation, could he have led Him by one act or even thought to stain His perfect purity, the prince of darkness would have triumphed over man's Surety and would have gained the whole human family to himself. But while Satan could distress, he could not contaminate. He could cause agony, but not defilement. He made the life of Christ one long scene of conflict and trial, yet with every attack he was losing his hold upon humanity.

In the wilderness of temptation, in the Garden of Gethsemane, and on the cross, our Saviour measured weapons with the prince of darkness. His wounds became the trophies of His victory in behalf of the race. When Christ hung in agony upon the cross, while evil spirits rejoiced and evil men reviled, then indeed His heel was bruised by Satan. But that very act was crushing the serpent's head. Through death He destroyed “him that had the power of death, that is, the devil.” Hebrews 2:14. This act decided the destiny of the rebel chief, and made forever sure the plan of salvation. In death He gained the victory over its power; in rising again, He opened the gates of the grave to all His followers. In that last great contest we see fulfilled the prophecy, “It shall bruise thy head, and thou shall bruise His heel.” Genesis 3:15.

“Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him; for we shall see Him as He is.” 1 John 3:2. Our Redeemer has opened the way, so that the most sinful, the most needy, the most oppressed and despised, may find access to the Father.

“O Lord, Thou art my God; I will exalt Thee, I will praise Thy name; For Thou hast done wonderful things; Thy counsels of old are faithfulness and truth.”

Isaiah 25:1.

1 note · View note

gospelhotspot · 3 years ago

Text

DCLM Daily Manna - Waiting In Faith

DCLM Daily Manna – Waiting In Faith

DCLM Daily Manna 12 April 2022 Devotional By Pastor W. F. Kumuyi — Waiting In Faith TOPIC: Waiting In Faith (DCLM Daily Manna 12 April 2022) TEXT: Joshua 18:1-12 (KJV) 1 And the whole congregation of the children of Israel assembled together at Shiloh, and set up the tabernacle of the congregation there. And the land was subdued before them. 2 And there remained among the children of Israel…

View On WordPress

#DCLM Daily Manna #Deeper Life Bible Church #Pastor Kumuyi #Pastor William Kumuyi

0 notes

carltonblaylock · 4 years ago

Text

The Remaining Tribes Move to Shiloh

Joshua 18:1-10 18 Now the whole congregation of the children of Israel assembled together at Shiloh, and set up the tabernacle of meeting there. And the land was subdued before them. 2 But there remained among the children of Israel seven tribes which had not yet received their inheritance. 3 Then Joshua said to the children of Israel: “How long will you neglect to go and possess the land which…

View On WordPress

#Move #Remaining #Shiloh #Tribes

0 notes

gymnasticsfan4 · 4 years ago

Text

And Hannah prayed, and said, My heart rejoiceth in the Lord , mine horn is exalted in the Lord : my mouth is enlarged over mine enemies; because I rejoice in thy salvation. There is none holy as the Lord : for there is none beside thee: neither is there any rock like our God. Talk no more so exceeding proudly; let not arrogancy come out of your mouth: for the Lord is a God of knowledge, and by him actions are weighed. The bows of the mighty men are broken, and they that stumbled are girded with strength. They that were full have hired out themselves for bread; and they that were hungry ceased: so that the barren hath born seven; and she that hath many children is waxed feeble. The Lord killeth, and maketh alive: he bringeth down to the grave, and bringeth up. The Lord maketh poor, and maketh rich: he bringeth low, and lifteth up. He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the Lord's , and he hath set the world upon them. He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail. The adversaries of the Lord shall be broken to pieces; out of heaven shall he thunder upon them: the Lord shall judge the ends of the earth; and he shall give strength unto his king, and exalt the horn of his anointed. And Elkanah went to Ramah to his house. And the child did minister unto the Lord before Eli the priest. Now the sons of Eli were sons of Belial; they knew not the Lord . And the priests' custom with the people was, that, when any man offered sacrifice, the priest's servant came, while the flesh was in seething, with a fleshhook of three teeth in his hand; And he struck it into the pan, or kettle, or caldron, or pot; all that the fleshhook brought up the priest took for himself. So they did in Shiloh unto all the Israelites that came thither. Also before they burnt the fat, the priest's servant came, and said to the man that sacrificed, Give flesh to roast for the priest; for he will not have sodden flesh of thee, but raw. And if any man said unto him, Let them not fail to burn the fat presently, and then take as much as thy soul desireth; then he would answer him, Nay; but thou shalt give it me now: and if not, I will take it by force. Wherefore the sin of the young men was very great before the Lord : for men abhorred the offering of the Lord . But Samuel ministered before the Lord , being a child, girded with a linen ephod. Moreover his mother made him a little coat, and brought it to him from year to year, when she came up with her husband to offer the yearly sacrifice. And Eli blessed Elkanah and his wife, and said, The Lord give thee seed of this woman for the loan which is lent to the Lord . And they went unto their own home. And the Lord visited Hannah, so that she conceived, and bare three sons and two daughters. And the child Samuel grew before the Lord . Now Eli was very old, and heard all that his sons did unto all Israel; and how they lay with the women that assembled at the door of the tabernacle of the congregation. And he said unto them, Why do ye such things? for I hear of your evil dealings by all this people. Nay, my sons; for it is no good report that I hear: ye make the Lord's people to transgress. If one man sin against another, the judge shall judge him: but if a man sin against the Lord , who shall entreat for him? Notwithstanding they hearkened not unto the voice of their father, because the Lord would slay them. And the child Samuel grew on, and was in favour both with the Lord , and also with men. And there came a man of God unto Eli, and said unto him, Thus saith the Lord , Did I plainly appear unto the house of thy father, when they were in Egypt in Pharaoh's house? And did I choose him out of all the tribes of Israel to be my priest, to offer upon mine altar, to burn incense, to wear an ephod before me? and did I give unto the house of thy father all the offerings made by

0 notes

craftylovegentlemen · 9 months ago

Text

Joshua

Chapter 18

1 And the whole congregation of the children of Israel assembled together at Shiloh, and set up the tabernacle of the congregation there. And the land was subdued before them. 2 And there remained among the children of Israel seven tribes, which had not yet received their inheritance. 3 And Joshua said unto the children of Israel, How long are ye slack to go to possess the land, which the LORD God of your fathers hath given you? 4 Give out from among you three men for each tribe: and I will send them, and they shall rise, and go through the land, and describe it according to the inheritance of them; and they shall come again to me. 5 And they shall divide it into seven parts: Judah shall abide in their coast on the south, and the house of Joseph shall abide in their coasts on the north. 6 Ye shall therefore describe the land into seven parts, and bring the description hither to me, that I may cast lots for you here before the LORD our God. 7 But the Levites have no part among you; for the priesthood of the LORD is their inheritance: and Gad, and Reuben, and half the tribe of Manasseh, have received their inheritance beyond Jordan on the east, which Moses the servant of the LORD gave them. 8 And the men arose, and went away: and Joshua charged them that went to describe the land, saying, Go and walk through the land, and describe it, and come again to me, that I may here cast lots for you before the LORD in Shiloh. 9 And the men went and passed through the land, and described it by cities into seven parts in a book, and came again to Joshua to the host at Shiloh. 10 And Joshua cast lots for them in Shiloh before the LORD: and there Joshua divided the land unto the children of Israel according to their divisions.

11 And the lot of the tribe of the children of Benjamin came up according to their families: and the coast of their lot came forth between the children of Judah and the children of Joseph. 12 And their border on the north side was from Jordan; and the border went up to the side of Jericho on the north side, and went up through the mountains westward; and the goings out thereof were at the wilderness of Bethaven. 13 And the border went over from thence toward Luz, to the side of Luz, which is Bethel, southward; and the border descended to Atarothadar, near the hill that lieth on the south side of the nether Bethhoron. 14 And the border was drawn thence, and compassed the corner of the sea southward, from the hill that lieth before Bethhoron southward; and the goings out thereof were at Kirjathbaal, which is Kirjathjearim, a city of the children of Judah: this was the west quarter. 15 And the south quarter was from the end of Kirjathjearim, and the border went out on the west, and went out to the well of waters of Nephtoah: 16 And the border came down to the end of the mountain that lieth before the valley of the son of Hinnom, and which is in the valley of the giants on the north, and descended to the valley of Hinnom, to the side of Jebusi on the south, and descended to Enrogel, 17 And was drawn from the north, and went forth to Enshemesh, and went forth toward Geliloth, which is over against the going up of Adummim, and descended to the stone of Bohan the son of Reuben, 18 And passed along toward the side over against Arabah northward, and went down unto Arabah: 19 And the border passed along to the side of Bethhoglah northward: and the outgoings of the border were at the north bay of the salt sea at the south end of Jordan: this was the south coast. 20 And Jordan was the border of it on the east side. This was the inheritance of the children of Benjamin, by the coasts thereof round about, according to their families.

21 Now the cities of the tribe of the children of Benjamin according to their families were Jericho, and Bethhoglah, and the valley of Keziz, 22 And Betharabah, and Zemaraim, and Bethel, 23 And Avim, and Parah, and Ophrah, 24 And Chepharhaammonai, and Ophni, and Gaba; twelve cities with their villages: 25 Gibeon, and Ramah, and Beeroth, 26 And Mizpeh, and Chephirah, and Mozah, 27 And Rekem, and Irpeel, and Taralah, 28 And Zelah, Eleph, and Jebusi, which is Jerusalem, Gibeath, and Kirjath; fourteen cities with their villages. This is the inheritance of the children of Benjamin according to their families.

Joshua 18

Diane Beauford

0 notes

dailyaudiobible · 5 years ago

Text

10/15/2019 DAB Transcript

Jeremiah 26:1-27:22, 2 Thessalonians 3:1-18, Psalms 85:1-13, Proverbs 25:16

Today is the 15th day of October. Welcome to the Daily Audio Bible. I am Brian. It's great to be here with you. Welcome to the middle of the month. And, yeah, lunchtime today is middle of the month. So, let's pass through it together and take the next step forward on the trail that we’re following that is leading us through the Bible this year. So, we are in the book of Jeremiah and we’ll continue that by reading the 26th and 27th chapter today. And we’re reading from the New Living Translation this week.

Commentary:

Okay. So, as we’re moving through Jeremiah today, God instructed Jeremiah the prophet to into the temple courtyard and say some things that were sure to get Jeremiah in trouble. And, so, Jeremiah’s gotta go into…and we gotta…I mean the temple isn't in Jerusalem. It was destroyed, right? It was destroyed and well…the final…the most recent temple was destroyed in A.D. 70, by the Romans, but here in Jeremiah we’re talking about Solomon's Temple, the temple of God, like the identity of the Hebrew people, the place where the God of Israel dwelled. I mean, this is a big deal for them. And, so, Jeremiah’s supposed to go into the temple courtyard at the temple and say, “this is what the Lord says. If you will not listen to me and obey my word I have given you, and if you will not listen to my servants the prophets, for I sent them again and again to warn you, but you would not listen to them then I will destroy this temple as I destroyed Shiloh.” And Shiloh…I mean…before there ever was a temple for 430 years, Shiloh was the place where the people went to meet with God, where the tabernacle dwelt. So…so this prophet is saying that God is gonna wipeout the place where he set His name, in Jerusalem. He said, “I will make Jerusalem an object of cursing in every nation on earth”. So, Jeremiah did obey, but he got in a bunch of trouble, which isn’t shocking. Jeremiah walked into the courtyard of the holiest site in the holiest city and foretold its destruction. So, like, yeah, like we were just saying, like everything that gave the Hebrew people their identity he’s prophesying it is going to go away and be destroyed. So, we can understand why a mob would form around this. We can understand why people would be angry and wanting to do away with Jeremiah, but why did God send Jeremiah? L why did he send him to do that? We find that out in God's conversation with Jeremiah as He’s sending…as He’s sending him. “Perhaps they will listen and turn from their evil ways. Then I will change my mind about the disaster I'm ready to pour out on them because of their sins.” So, it's very easy to continually read through the prophets and see the foretelling of destruction and some really, really, horrible events, and for that to subtly shift our view of our Father, of our heavenly Father. But once again we’re watching God give options through his prophets. Jeremiah’s simply stating the direction that the people were heading in and where that was gonna end up, what its outcome would be. But another reality was possible. They could repent. So, fundamentally, God sent Jeremiah into the holiest site in the holiest city to tell the people that if they would change their minds, right, repent, He would change His mind too, which is pretty huge. And as we know from the Scriptures, a mob formed, Jeremiah was in the middle of it, he was dragged before the Jewish council, a bunch of people had like a blood vendetta, they were going to execute him because he spoke against the temple. Does that not sound familiar? This is the same accusation that would be aimed at Jesus 600 years later. And, so…so, once the tempers and stuff cool down and everybody was debating about what to do with Jeremiah he eventually was released, but God was about to send him to do something just…that would be just as inflammatory. He told Jeremiah, take a yoke, put it on your neck, right? Use leather straps and hook it up to yourself and send messages to the kings of Edom, Moab, Amon, Tyre and Sidon through their ambassadors who are visiting with King Zedekiah in Jerusalem. And the message that Jeremiah was supposed to speak instructed all of those kingdoms, all of them, including Israel, to surrender to the Babylonian Empire. I mean…just…if I were there at that time hearing Jeremiah, I don't know that I would've given it…like paid any attention at all because the temple was in Jerusalem. This is the place where God put his name. These were God's chosen people. Like, they had this specific identity. To surrender to another nation was to surrender to another nations God at that time. So, God is speaking through Jeremiah that he is involved in this surrender like one way or another. Whether through conquest or surrender He is wiping the slate clean. He has had enough. And the people just cannot in any way get their minds around this. Not to mention the fact that a lot of other prophets were in complete contradiction to Jeremiah. And Jeremiah then had the opportunity toi talk to the King of Israel. “Why do you insist on dying?” Right? “And all the people with you. Why would you choose war and famine and disease which the Lord is going to bring to every nation that refuses to submit to Babylon?” And as we continue forward we’ll see that the king, he wants more clarity on this, but he cannot like…he cannot surrender his nation to Babylon, not only because he doesn't want to give up his authority and power but because of fear of the people. Like if they're gonna mob Jeremiah for going into the temple complex and prophesying that people should surrender what are they gonna do to a king who does surrender? Like this is not a good situation. And, so, you know, as we read today, Jeremiah's prophecies and his pleading didn't work. And we can see why. It's no small thing for a nation to surrender and be assimilated into another nation or an empire. And as we know, Babylon did conquer and did destroy the land and the people were exiled, which…which is going to bring us to perhaps the most famous verse in the whole Bible, but that will have to wait until tomorrow.

Prayer:

Father we have some context for the things that will be said tomorrow, and we have some context for what's happening in the prophet’s lifetime. We can see just how difficult the situation was. And, so, we find ourselves often in difficult situations to navigate as well. So, we invite Your Holy Spirit that we might see the counterintuitive ways of Your kingdom in our lives. Come Holy Spirit, we pray into all of this in the name of Jesus we ask. Amen.

Announcements:

dailyaudiobible.com is home base, it is the website, it is where you find out what’s going on around here. I say that every day so you can probably all say it together. But every day, that’s the thing, every day we’re welcoming someone. So, welcome if this is you’re first-time experience in the community you’re welcome. You can find out what’s going on at dailyaudiobible.com. All of the links to the different social media channels that we participate in are there. The Prayer Wall is there. The Daily Audio Bible Shop is there with the resources that have been crafted for this journey through the Scriptures in a year, including the God of Your Story that we've been talking about here for the last…well…not even quite two weeks now, this brand-new book, brand-new resource, that we've released that is essentially the commentary from the Daily Audio Bible written down in a devotional format, the best that it can be done, since every day is a new day at the Daily Audio Bible. But it is definitely a comprehensive path through the Scriptures in a year. So, that's available in the Daily Audio Bible Shop. And as I've mentioned a number of times, all of the proceeds from the sale of the God of Your Story, hundred percent go into the support of the Daily Audio Bible and what we’re doing here each and every day. So, thank you for your partnership on that.

If you want to partner beyond that with the Daily Audio Bible, you can do that at dailyaudiiobible.com as well. There is a link that's on the homepage and I…I can't thank you enough for those who have clicked that link over the years. We wouldn't be here any other way. So, thank you for your partnership. If you’re using the Daily Audio Bible app, you can press the Give button in the upper right-hand corner or, if you prefer, the mailing address is PO Box 1996 Spring Hill Tennessee 37174.

And, as always, if you have a prayer request or comment, you can hit the Hotline button in the app, little red button up at the top and start talking or you can dial 877-942-4253.

1 note · View note

cpdevos · 5 years ago

Text

6/18/20: Now I have an answer for my enemies

Hi guys! Hope you’re not withering away like I am--that your back is not hunched like a roly poly and that your eyes don’t dry out from too much screen-time and not enough blinking--and that you caught the sunset a few days ago because that was beautiful.

Pray to begin,

Hannah’s Prayer of Praise | 1 Samuel 2:1-2, 5a-7, 9-11 NLT

1 Then Hannah prayed: “My heart rejoices in the Lord! The Lord has made me strong. Now I have an answer for my enemies; I rejoice because you rescued me. 2 No one is holy like the Lord! There is no one besides you; there is no Rock like our God.

...

5a The childless woman now has seven children, and the woman with many children wastes away. 6 The Lord gives both death and life; he brings some down to the grave but raises others up. 7 The Lord makes some poor and others rich; he brings some down and lifts others up.

...

9 “He will protect his faithful ones, but the wicked will disappear in darkness. No one will succeed by strength alone. 10 Those who fight against the Lord will be shattered. He thunders against them from heaven; the Lord judges throughout the earth. He gives power to his king; he increases the strength of his anointed one.” 11 Then Elkanah returned home to Ramah without Samuel. And the boy served the Lord by assisting Eli the priest.

Read the full passage here.

Context

A man named Elkanah had two wives, Hannah and Peninnah, both of whom he cared for. Peninnah had children, but Hannah was barren and Penninah constantly taunted her about it, particularly at the Tabernacle in Shiloh, a visit to which Hebrews annually made to celebrate a feast and worship God. One visit, Hannah was reduced to tears and prayed to the Lord in deep anguish, asking Him to give her a son. If her prayer was so answered, she vowed to consecrate him to the Lord. Hearing her, Eli, the High Priest there, said to “go in peace and may God grant your request.” Hannah soon had a son with Elkanah: Samuel, who once weaned was brought to the Tabernacle to service Eli and to belong to the Lord for the rest of his life. The family then worshipped God there. Today, we’ll be looking at Hannah’s prayer of praise.

Rejoice in the Lord (v.1)

Already in verse 1, we see that her attitude during this prayer is joyous. This is because she has a son and he can be dedicated to the Lord. More importantly, she rejoices in THE LORD. Maybe she isn’t exactly stoked to be leaving her one and only son, but she still finds joy in God.

Now I have an answer for my enemies (v.1)

This statement oozes with confidence. She’s experienced her own revelation and draws personal strength and comfort from it. First and foremost, we need to address some essential questions:

1. Who are these “enemies”? In this story, her most apparent enemy is Peninnah, the woman who caused her much emotional aching. In Biblical times, barrenness was already considered a curse from God and the greatest shame for a woman, but to have Peninnah’s constant taunting on top of society’s scorn and whispers, it would’ve been almost unbearable. The less apparent enemy would have been Satan and the demons that goad her as well as the emotions and thoughts that haunt and swirl in her mind. The Bible says that Hannah was so upset by Penninah’s jeering that she would not even eat at the feast and was “crying bitterly” (1 Samuel 1:7, 1 Samuel 1:10). (She even rejected FOOD! It was THAT BAD.) Even her husband’s attempts to comfort her (1 Samuel 1:8) did not prevail.

2. What is this “answer”? Now that we know who the enemies are, we better understand the weight of “the answer.” Her answer is what she knows God to be. In the verses that follow immediately after this statement she speaks of how holy, set apart, and reliable God is (2 Samuel 2:2). Later, she states that God protects the faithful, but the wicked will disappear into darkness (2 Samuel 2:9). So her answer: God is her Rock. God fights for her. She must be faithful. There is no one like her God.

Circumstances

Verses 3-8 provides a series of contrasts between the prideful, the haughty, the arrogant, and the humble, the poor, the needy. Let’s look back at some of our examples: “The childless woman now has seven children, and the woman with many children wastes away” (1 Samuel 2:5a). “The Lord gives both death and life; he brings some down to the grave but raises others up” (1 Samuel 2:6). “The Lord makes some poor and others rich; he brings some down and lifts others up” (1 Samuel 2:7). Ultimately, the circumstances are in God’s hands.

Speaking from experience

Hannah recognizes Who is in control. She had been heartbroken over her childlessness, she had been graciously blessed with a child, and at last she had to give away her one and only child. She knows that God may bless her, but may ask from her as well and she must be obedient.

“No one will succeed by strength alone” (1 Samuel 2:9b). “Those who fight against the Lord will be shattered” (1 Samuel 2:10a) Hannah wanted a child for so long and yet remained barren. Her prayer at this point sounds like she’s speaking from experience. She would not gain a child by placing her hope in circumstance or even by being strong and holding her own against Peninnah. She isn’t redeemed by those things at all and will not succeed on her own. Rebelling or blaming God will only leave her more broken. However, humility, faith, and enduring obedience reaps blessings and a heart that rejoices in the Lord.

Application

Re-read the three statements in BOLD above. They are the key take-aways.

We all have enemies (doubts, anxieties, society’s opinion, and sometimes other people) and at least one in common: Satan. Do you have an answer to your enemies?

Think about the experiences has God brought you through already or is currently leading you through. How can you learn from them?

Begin to develop a foundation of truths through your studies of the Scripture and your experiences. As you go through more in life, you add to this “answer.”

Write them down somewhere. Compile your notes. Tape notes in places you’ll see to remind yourself.

“But you must remain faithful to the things you have been taught. You know they are true, for you know you can trust those who taught you.” (2 Timothy 3:14 NLT)

In what ways may you be trying to succeed in a goal/desire by your strength alone? How can you set aside your pride and better wear humility and demonstrate obedience to God?

Pray to close.

Naomi

But in your hearts revere Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect (1 Peter 3:15)

#1 samuel #naomi #prayer #praise #june 2020

0 notes