Thinking on Scripture with Dr. Steven R. Cook

Dr. Steven R. Cook is a Christian educator and traditional dispensationalist with a passion for teaching and writing about Scripture and Christian theology. He provides verse by verse analysis of Scripture and engages in discussions about Christian theology, rooted in his studies of the original languages of Scripture, ancient history, and systematic theology. As a voluntary ministry activity, Dr. Cook records weekly Bible studies at his home in Arlington, Texas, which are then shared through his podcast and YouTube channel. In addition to his audio and video messages, he has written several Christian books and dozens of articles on Christian theology. Dr. Cook also brings his theological expertise to the classroom, having taught undergraduate courses in theology at Tyndale Theological Seminary. Despite his busy schedule as a Case Manager for a local nonprofit agency, which helps the elderly and disabled in the community, Dr. Cook remains committed to his ministry and sharing his knowledge and insights with others. If you’re looking for a knowledgeable Christian educator and traditional dispensationalist, look no further than Dr. Steven R. Cook.

Listen on:

Episodes

"While He was saying these things to them, a synagogue official came and bowed down before Him, and said, “My daughter has just died; but come and lay Your hand on her, and she will live.” 19 Jesus got up and began to follow him, and so did His disciples. 20 And a woman who had been suffering from a hemorrhage for twelve years, came up behind Him and touched the fringe of His cloak; 21 for she was saying to herself, “If I only touch His garment, I will get well.” 22 But Jesus turning and seeing her said, “Daughter, take courage; your faith has made you well.” At once the woman was made well. 23 When Jesus came into the official’s house, and saw the flute-players and the crowd in noisy disorder, 24 He said, “Leave; for the girl has not died, but is asleep.” And they began laughing at Him. 25 But when the crowd had been sent out, He entered and took her by the hand, and the girl got up. 26 This news spread throughout all that land." (Matt 9:18-26 NASB)
The events that preceded this double pericope included Jesus calling Matthew to be His disciple and then joining him for dinner (Matt 9:9-10), which included tax collectors, sinners, and hostile Pharisees who joined the party late (Matt 9:11-13). While Jesus was at dinner and answering questions posed by the Pharisees, some disciples of John the Baptist approached Him with a concern as to why they and the Pharisees fasted, but Jesus’ disciples did not (Matt 9:14-17). Matthew then states, “While He was saying these things to them, a synagogue official came and bowed down before Him” (Matt 9:18a). Mark and Luke tell us this official was “one of the synagogue officials named Jairus” (Mark 5:22; cf. Luke 8:41), and that he “implored Him earnestly” (Mark 5:23a). Luke tells us Jairus’ daughter was “an only daughter” and that she was “about twelve years old” (Luke 8:42). That Jairus came and bowed before Jesus demonstrates humility.
Matthew records that Jairus told Jesus, “My daughter has just died” (Matt 9:18b). Mark and Luke state that Jairus’ daughter was “at the point of death” and had not yet passed (Mark 5:23b; cf. Luke 8:42a). It appears Matthew abbreviated the story, knowing the girl would die before Jesus arrived at Jairus’ home. Thomas Constable writes, “According to Matthew he announced that his daughter had just died. Mark and Luke have him saying that she was near death. Since she died before Jesus reached her Matthew evidently condensed the story to present at the outset what was really true before Jesus reached his house.”[1]
Jairus tells Jesus, “but come and lay Your hand on her, and she will live” (Matt 9:18c). Here, Jesus responded to Jairus’ faith, as He “got up and began to follow him, and so did His disciples” (Matt 9:19). It would seem others who were at Matthew’s dinner table heard the discussion and wanted to see what Jesus would do, as Mark informs us “a large crowd was following Him and pressing in on Him” (Mark 5:24). Perhaps these consisted of some of the tax collectors and sinners, the Pharisees, and maybe even some of the disciples of John the Baptist, since they were all with Jesus at the time Jairus approached Him at Matthew’s house.
As Jesus was walking through the city, Mathew informs us about “a woman who had been suffering from a hemorrhage for twelve years” (Matt 9:20a). Mark broadens the account, saying, she “had endured much at the hands of many physicians, and had spent all that she had and was not helped at all, but rather had grown worse” (Mark 5:26; cf. Luke 8:43). Not only had this woman suffered for twelve years, she also paid a lot of money to her physicians, who provided no benefit to her, and her situation only worsened. However, she had not lost all hope, as she came up behind Jesus and “touched the fringe of His cloak. For she was saying to herself, ‘If I only touch His garment, I will get well’” (Matt 9:20b-21). The “fringe of His cloak” probably referred to one of the four tassels that Jewish men wore on the corners of the cloaks which served as a visual reminder they were to live obedient lives to the Lord. Moses wrote:
The LORD also spoke to Moses, saying, “Speak to the sons of Israel, and tell them that they shall make for themselves tassels on the corners of their garments throughout their generations, and that they shall put on the tassel of each corner a cord of blue. It shall be a tassel for you to look at and remember all the commandments of the LORD, so as to do them and not follow after your own heart and your own eyes, after which you played the harlot, so that you may remember to do all My commandments and be holy to your God.” (Num 15:37-40)
Touching the tassels of Jesus garment meant touching that part of His clothing that represented moral and ritual purity. According to the Law, ritual purity would have been lost if one came into contact with a woman who was bleeding internally. Craig Keener writes:
"This woman’s sickness was reckoned as if she had a menstrual period all month long; it made her continually unclean under the law (Lev 15:19–33)—a social and religious problem in addition to the physical one. If she touched anyone or anyone’s clothes, she rendered that person ceremonially unclean for the rest of the day (cf. Lev 15:26–27). Because she rendered unclean anyone she touched, she should not have even been in this heavy crowd. Many teachers avoided touching women altogether, lest they become accidentally contaminated. Thus she could not touch or be touched, she had probably never married or was now divorced, and she was marginal to Jewish society."[2]
After touching Jesus’ garment, the woman was healed of her hemorrhage. Apparently, Jesus knew power had flowed from Him to another. Mark tells us, “Immediately the flow of her blood was dried up; and she felt in her body that she was healed of her affliction” (Mark 5:29). This woman came to Jesus secretly hoping to steal a cure from Him, without anyone knowing, and she got what she hoped for. And Jesus could have let her go about her life without stopping and drawing attention to her. But He did not. Rather, He made public what only He and the woman knew happened. Mark also informs us about the exchange between Jesus and the healed woman, saying:
"Immediately Jesus, perceiving in Himself that the power proceeding from Him had gone forth, turned around in the crowd and said, “Who touched My garments?” And His disciples said to Him, “You see the crowd pressing in on You, and You say, ‘Who touched Me?’” And He looked around to see the woman who had done this. But the woman fearing and trembling, aware of what had happened to her, came and fell down before Him and told Him the whole truth." (Mark 5:30-33; cf. Luke 8:46-47)
Why was the woman afraid? Had years of suffering and being ostracized made her timid; fearful to be near others, perhaps expecting a rebuke for making others ceremonially unclean? Whatever the reason, she came to Jesus and humbled herself before Him and told Him the truth. But Jesus did not rebuke her. “But Jesus turning and seeing her said [θάρσει, θύγατερ· ἡ πίστις σου σέσωκέν σε], ‘Daughter, take courage; your faith has made you well.’ At once the woman was made well” (Matt 9:22). It was not the woman’s faith that affected her healing, but her faith in the Savior who alone had the power to heal. Matthew employs the Greek verb σῴζω sozo to describe her being “made well.” The verb means to save, deliver, rescue, or liberate. Here, the deliverance is clearly physical. No doubt His gracious words had a healing effect on her tired and wounded soul. It is also likely He did this for Jairus to witness so that his faith, which was about to be tested, might be strengthened for what lay ahead.
Mark informs us, “While He was still speaking, they came from the house of the synagogue official, saying, ‘Your daughter has died; why trouble the Teacher anymore? But Jesus, overhearing what was being spoken, said to the synagogue official, ‘Do not be afraid any longer, only believe’” (Mark 5:35-36; cf. Luke 8:49-50). Here was the test of Jairus’ faith. Though he was surrounded by voices of unbelief, Jesus encouraged him to believe. Jairus had a choice to make, and he obviously chose well. At this point, Jesus thinned the crowd that was traveling with Him, including His disciples, for “He allowed no one to accompany Him, except Peter and James and John the brother of James” (Mark 5:37; cf. Luke 8:51).
Jesus finally arrived at Jairus’ house, and “When Jesus came into the official’s house, and saw the flute-players and the crowd in noisy disorder, He said, ‘Leave; for the girl has not died, but is asleep’” (Matt 9:23-24a). Professional mourners were common in this culture as they helped the grieving family express the pain of their loss. But Jesus told the mourners to leave, for the reason for mourning was about to be removed, as the Giver of life would restore what once was lost. Throughout the Bible, sleep is a common euphemism for death (Dan 12:2; John 11:11; Acts 7:60; 1 Cor 15:6, 18; 1 Th 4:13–15; 2 Pet 3:4). Death is a tyrant that has ruled for millennia, but it cannot stand against the Lord of life, who raises the dead as easily as waking someone from sleep. But Jesus words did not go unheard or without response, as those in the house “began laughing at Him” (Matt 9:24b). But Jesus commanded them to leave, for He would not tolerate their mocking and unbelief.
Jesus permitted only “the child’s father and mother and His own companions” to enter the room where the girl’s body lay (Mark 5:40). And “when the crowd had been sent out, He entered and took her by the hand, and the girl got up” (Matt 9:25). Luke tells us Jesus spoke to the little girl, saying, “Child, arise” (Luke 8:54; cf. Mark 5:41), and that “her spirit returned” (Luke 8:55a). Mark informs us the girl “got up and began to walk” (Mark 5:42; cf. Luke 8:42), and Jesus asked “that something should be given her to eat” (Mark 5:43; Luke 8:55b). Jesus supernaturally raised her back to life, and then requested she be given something to eat, which would strengthen her naturally. Matthew closes this pericope by writing, “This news spread throughout all that land” (Matt 9:26). Warren Wiersbe writes:
"It is interesting that Jairus and this woman—two opposite people—met at the feet of Jesus. Jairus was a leading Jewish man; she was an anonymous woman with no prestige or resources. He was a synagogue leader, while her affliction kept her from worship. Jairus came pleading for his daughter; the woman came with a need of her own. The girl had been healthy for 12 years, and then died; the woman had been ill for 12 years and was now made whole. Jairus’ need was public—all knew it; but the woman’s need was private—only Jesus understood. Both Jairus and the woman trusted Christ, and He met their needs."[3]
In summary, Jairus, as well as the woman with the hemorrhage, had confidence that Jesus could help them, and when they knew where Jesus was, their faith became aggressive, pushing through the crowds and overcoming the obstacles to reach the Lord. Here, we see that faith is strong when the need is great and the object of benefit is within reach. This double pericope demonstrated Jesus’ authority to heal the sick and raise the dead. What Jesus did for the helpless woman with the hemorrhage and Jairus’ dead daughter, He will do for those who trust in Him as Savior. For a day will come when there will no longer be sickness in this world and death will be removed. In the eternal state, we learn that Jesus “will wipe away every tear from their eyes; and there will no longer be any death; there will no longer be any mourning, or crying, or pain; the first things have passed away” (Rev 21:4). And Jesus who sits on His throne will say, “Behold, I am making all things new” (Rev 21:5). Until then, we are trusting in Christ as our Savior (John 3:16), and “looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus” (Tit 2:13).

[1] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Mt 9:18.
[2] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Mt 9:20–21.
[3] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 35.

Sunday Feb 07, 2021

How to Advance Spiritually - Part 2

Sunday Feb 07, 2021

God desires that we advance to spiritual maturity which glorifies Him and blesses us and others. This advance assumes one has believed in Christ as Savior and has spiritual life (John 3:16; 20:31; Acts 4:12; Rom 5:6-10; Eph 2:8-9; Tit 3:5; 1 Pet 1:3, 23).[1] To be clear, salvation is by grace alone, through faith alone, in Christ alone. Only Christ’s atoning work at the cross is sufficient to save, and no works performed before, during, or after salvation are necessary. Though good works should follow our salvation, they are never the condition of it. The information taught in this lesson applies only to the Christian, for “The unbeliever does not receive the things of the Spirit of God, for they are foolishness to him. And he cannot understand them, because they are spiritually discerned” (1 Cor 2:14 NET; cf. John 8:43-44).
The advance to spiritual maturity is a process that takes time as Christians learn and live God’s Word on a regular basis. There is always opposition, for we live in the devil’s world and are confronted with many obstacles and distractions that seek to push or pull us away from God. Though constant distractions are all around us, we move forward by “destroying speculations and every lofty thing raised up against the knowledge of God, and are taking every thought captive to the obedience of Christ” (2 Cor 10:5). Bringing our thoughts into captivity means focusing our minds on God and His Word (Isa 26:3; Pro 3:5-6; Col 3:1-2), and not allowing our thoughts to be bogged down and trapped with the cares of this world (Matt 6:25-34). This requires spiritual discipline to learn and live God’s Word on a regular basis. Biblically, several things are necessary for us to reach spiritual maturity, and these are as follows:
Be in submission to God. Scripture tells us to “Submit to God” (Jam 4:7), and “present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship” (Rom 12:1). Submission is a will surrendered to the will of another. Being in submission to God is a sign of positive volition that we’ve prioritized our relationship with Him above all else, and that we trust Him to guide and provide in all things. Like a good friend, He is naturally in our thoughts, and we live every day conscious of Him, being sensitive to what may offend, and making every effort to please Him through a life of faith. When we yield to God, His Word opens up to us, as Jesus said, “If anyone is willing to do His will, he will know of the teaching, whether it is of God or whether I speak from Myself” (John 7:17; cf. Luke 24:45; Acts 16:14; 1 John 5:20).
Continually study God’s Word. Ezra, the priest, was one who “had set his heart to study the law of the LORD and to practice it, and to teach His statutes and ordinances in Israel” (Ezr 7:10). The growing believer is one whose “delight is in the law of the LORD, and in His law he meditates day and night” (Psa 1:2). As Christians, we understand that “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work” (2 Tim 3:16-17). We cannot live what we do not know, and learning God’s Word necessarily precedes living His will. From regeneration onward, we study God’s Word in order to grow spiritually, that we might reach Christian maturity. God has helped the church by giving Pastors and Teachers (Eph 4:11), “for the equipping of the saints for the work of service, to the building up of the body of Christ; until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature person, to the measure of the stature which belongs to the fullness of Christ” (Eph 4:12-13). Christians have the individual responsibility of studying God’s Word in order to live the best life and grow to maturity (Deut 8:3; Jer 15:16; 2 Tim 2:15; Heb 5:12-14; 1 Pet 2:2; 2 Pet 3:18).
Live by faith. Living by faith means we trust God at His Word. The writer to the Hebrews states, “But my righteous one shall live by faith; and if he shrinks back, my soul has no pleasure in him” (Heb 10:38; cf. Heb 3:7—4:2), for “without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him” (Heb 11:6). It is possible to learn God’s Word and not believe it. For example, the Exodus generation heard God’s Word and understood it; however, “the word they heard did not profit them, because it was not united by faith in those who heard” (Heb 4:2). Our faith is effective when God’s Word is more real than our experiences, feelings, or circumstances.
Restore broken fellowship with God through confession of personal sin. All believers sin, and there are none who attain perfection in this life (Pro 20:9; Eccl 7:20; 1 John 1:8-10). For this reason, familial forgiveness is necessary for a healthy relationship with God. David understood the folly of trying to conceal his sins, which resulted in psychological disequilibrium and pain; however, when he confessed his sin, God forgave him (Psa 32:2-5). John wrote, “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). God forgives because it is His nature to do so, for He “merciful and gracious, slow to anger and abundant in lovingkindness and truth” (Psa 86:15; cf. Psa 103:8-14). And He is able to forgive because Christ has atoned for our sins at the cross, satisfying the Father’s righteous demands regarding our offenses (1 John 2:1-2). The challenge for many believers is to trust God at His word and accept His forgiveness and not operate on guilty feelings.
Be filled with the Spirit. Paul wrote to Christians, “don’t get drunk with wine, which leads to reckless actions, but be filled by the Spirit” (Eph 5:18 CSB). If a believer consumes too much alcohol, it can lead to cognitive impairment and harmful behavior. But the believer who is filled with the Spirit will possess divine viewpoint and manifest the fruit of godliness, worship, and thankfulness to the Lord (Eph 5:19-20). Being filled with the Spirit means being guided by Him rather than our own desires or the desires of others. The Spirit’s guidance is always according to Scripture. Being filled with the Spirit does not mean we have more of Him, but that He has more of us, as we submit to His leading.
Walk in the Spirit. Paul wrote, “walk by the Spirit, and you will not carry out the desire of the flesh” (Gal 5:16). In this passage walking is a metaphor for daily living, which can be influenced by God (Deut 5:33; 10:12), other righteous persons (Pro 13:20), sinners (Psa 1:1; Pro 1:10-16; 1 Cor 15:33), or one’s own sin nature (Gal 5:17-21). To walk in the Spirit means we depend on His counsel to guide and power to sustain as we seek to do His will. The Spirit most often guides us directly by Scripture (John 14:26), but also uses mature believers whose thinking is saturated with God’s Word and who can provide sound advice.
Accept God’s trials (Deut 8:2-3). Paul wrote, “we exult in our tribulations, knowing that tribulation brings about perseverance; and perseverance, proven character; and proven character, hope” (Rom 5:3-4). James said, “Consider it a great joy, my brothers, whenever you experience various trials, knowing that the testing of your faith produces endurance. But endurance must do its complete work, so that you may be mature and complete, lacking nothing” (Jam 1:2-4 CSB). The Lord uses the fire of trials to burn away the dross of our weak character and to refine those golden qualities consistent with His character. The growing believer learns to praise God for the trials, knowing He uses them to strengthen our faith and develop us into spiritually mature Christians.
Pray to God. Prayer is essential to spiritual growth as we need to have upward communication with God to express ourselves to Him. Prayer is the means by which we make requests to God, believing He has certain answers ready for us, and that we just need to ask (Jam 4:2). Scripture directs us to “pray without ceasing” (1 Th 5:17), and “pray at all times in the Spirit” (Eph 6:18; cf. Jude 1:20). To pray in the Spirit means we pray in the power of the Holy Spirit as He directs and energizes our prayer life.
Worship and give thanks to the Lord. The writer to the Hebrews stated, “let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name” (Heb 13:15). And Paul wrote to the Christians at Thessalonica, saying, “in everything give thanks; for this is God’s will for you in Christ Jesus” (1 Th 5:18). To give thanks (εὐχαριστέω eucharisteo) is to have a daily attitude of gratitude toward God for His goodness and mercy toward us. Part of this attitude comes from knowing God is working all things “together for good” (Rom 8:28), because “God is for us” (Rom 8:31).
Fellowship with other believers. The writer of Hebrews states, “let us consider how to stimulate one another to love and good deeds, not forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more as you see the day drawing near” (Heb 10:24-25). Spiritual growth ideally happens in community, for God expects us to exercise our spiritual gifts for the benefit of others (see Rom 12:10-13; 14:19; Eph 4:32; Phil 2:3-4; 1 Th 5:11-15).
Serve others in love. We are part of the body of Christ and God calls us to love and serve each other. Paul wrote, “you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another” (Gal 5:13), and “while we have opportunity, let us do good to all people, and especially to those who are of the household of the faith” (Gal 6:10). Peter states, “As each one has received a special gift, employ it in serving one another as good stewards of the manifold grace of God” (1 Pet 4:10). As Christians, we are told, “Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves; do not merely look out for your own personal interests, but also for the interests of others” (Phi 2:3-4).
Take advantage of the time God gives. Time is a resource we should manage properly. Paul writes, “Be careful how you walk, not as unwise men but as wise, making the most of your time, because the days are evil” (Eph 5:15-16). Solomon wrote, “Whatever you find to do with your hands, do it with all your might, because there is neither work nor planning nor knowledge nor wisdom in the grave, the place where you will eventually go” (Ecc 9:10 NET). God has determined the length of our days, as David wrote, “in Your book were all written the days that were ordained for my life when as yet there was not one of them” (Psa 139:16). Every moment is precious and we must make sure our days are not wasted on meaningless pursuits, but on learning God’s Word and living His will, and walking in love with those whom the Lord places in our path.
As Christians, we will face ongoing worldly distractions in our lives which are designed by Satan to prevent spiritual growth. We have choices to make on a daily basis, for only we can choose to allow these distractions to stand between us and the Lord. As Christians, we experience our greatest blessings when we reach spiritual maturity and utilize the rich resources God has provided for us. However, learning takes time, as ignorance gives way to the light of God’s revelation. Frustration is often the handmaiden of ignorance, but spiritual success comes with knowledge of God and His Word.

[1] Unless otherwise stated, all Scripture quotes are taken from the New American Standard Bible, 1995 version.

Saturday Feb 06, 2021

Luke 2:1-20 - The Birth of the Savior

Saturday Dec 19, 2020

Manger images used in presentation
Throughout the New Testament, at least five chapters mention the birth of Jesus,[1] whereas no less than sixty-six mention His death.[2] This shows the writers of New Testament Scripture, under the guidance of God the holy Spirit, placed an emphasis on Jesus’ crucifixion and death, which was an atoning sacrifice for our sins, for He “died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18). However, the importance of Jesus’ birth cannot be understated, for it was His incarnation as the God-Man that made His perfect life and atoning sacrifice a possibility. Luke tells us about the events surrounding the birth of Jesus, and Matthew informs us about an attack on Jesus while He was a child.
"Now in those days a decree went out from Caesar Augustus, that a census be taken of all the inhabited earth. This was the first census taken while Quirinius was governor of Syria. And everyone was on his way to register for the census, each to his own city. Joseph also went up from Galilee, from the city of Nazareth, to Judea, to the city of David which is called Bethlehem, because he was of the house and family of David, in order to register along with Mary, who was engaged to him, and was with child." (Luke 2:1-5)
Luke treats the birth of Jesus as occurring in time and space. That is, Jesus was born into a real world, with real people, living in real places, and engaging in real activities. The Bible treats the events and birth of Jesus as historical fact, not myth. God used the decree by Caesar Augustus (Luke 2:1-3) to bring the young couple to the city of Bethlehem in order to fulfill the prophecy given by Micah the prophet (Mic 5:2). This reveals that God was controlling the events of Jesus’ birth, and that none of this was happening by chance. Remember, prophecy is not God looking down the corridor of history and telling us what will come to pass; but rather, what He causes to happen because He is controlling the events of history to direct it to the place He desires.
"Augustus Caesar was ruling, but God was in charge, for He used Caesar’s edict to move Mary and Joseph eighty miles from Nazareth to Bethlehem to fulfill His Word…God had promised that the Savior would be a human, not an angel (Gen 3:15; Heb 2:16), and a Jew, not a Gentile (Gen 12:1–3; Num 24:17). He would be from the tribe of Judah (Gen 49:10), and the family of David (2 Sam 7:1–17), born of a virgin (Isa 7:14) in Bethlehem, the city of David (Mic 5:2)."[3]
The question is raised as to why Mary was traveling with Joseph at a time when she was advanced in her pregnancy? Perhaps because she knew the baby would be born soon, and did not want to be away from her husband, or because she knew they were traveling to Bethlehem and she knew about the prophecy given in Micah that foretold the birthplace of the Messiah, or simply because she wanted to get away from the wagging tongues of those who knew she was pregnant while still claiming to be a virgin. Whatever her motivation, ultimately it was the hand of God that brought her Bethlehem, which in the Hebrew means “the house of bread” a fitting place for the One who referred to himself as the “Bread of Life” (John 6:35).
"While they were there, the days were completed for her to give birth. And she gave birth to her firstborn son; and she wrapped Him in cloths, and laid Him in a manger, because there was no room for them in the inn." (Luke 2:6-7)
Mary gave birth to her “firstborn son,” implying there were others (Matt 12:46). The place of Jesus’ birth could not have been more lowly and humble; yet, it was like the holy of holies because Messiah was there. The Son of God, born of a virgin, lay that night in a manger. As a baby He was helpless, relying on His mother to feed and clothe Him, and yet as God He was holding the universe together by His power. Here was the God-Man, Jesus the Christ. Luke informs us Mary wrapped the baby in strips of cloth to keep Him warm and placed him in a manger. “Many scholars believe that our Lord was born in a cave where animals were sheltered and not in a wooden shed such as you see in modern manger scenes.”[4] The image of a baby wrapped in strips of cloth and placed in a feeding trough might well have symbolized the death and burial of Jesus.
"In the same region there were some shepherds staying out in the fields and keeping watch over their flock by night. And an angel of the Lord suddenly stood before them, and the glory of the Lord shone around them; and they were terribly frightened. But the angel said to them, “Do not be afraid; for behold, I bring you good news of great joy which will be for all the people; for today in the city of David there has been born for you a Savior, who is Christ the Lord. This will be a sign for you: you will find a baby wrapped in cloths and lying in a manger.” And suddenly there appeared with the angel a multitude of the heavenly host praising God and saying, “Glory to God in the highest, and on earth peace among men with whom He is pleased.” (Luke 2:8-14)
The shepherds were low on the social order of Jewish life and would have been rejected by those who were higher in society. Yet, it was these lowly shepherds that God called to witness the coming of the Savior into a world of darkness. It is no small thing to note that God did not call kings, nobles, priests, or mighty men, but rather the shepherds in the fields surrounding Bethlehem, who spent their days caring for the animals used in the sacrificial worship of Israel, which lambs symbolized Messiah Himself. The shepherds who watched over the sacrificial lambs night after night would soon gaze upon the “Lamb of God who takes away the sin of the world” (John 1:29). Today God is still calling those who are insignificant by worldly standards (1 Cor 1:26-29).
"The shepherds were afraid at the first sight of the angels (Luke 2:8-9); however, their fear abated when the angel said, “"Do not be afraid; for behold, I bring you good news of great joy which will be for all the people; for today in the city of David there has been born for you a Savior, who is Christ the Lord” (Luke 2:10-11). The shepherds were given the sign that they would “find a baby wrapped in cloths and lying in a manger” (Luke 2:12). With this news, there suddenly appeared “a multitude of the heavenly host praising God and saying, ‘Glory to God in the highest, and on earth peace among men with whom He is pleased.’” (Luke 2:13-14).
When the angels had gone away from them into heaven, the shepherds began saying to one another, “Let us go straight to Bethlehem then, and see this thing that has happened which the Lord has made known to us.” So they came in a hurry and found their way to Mary and Joseph, and the baby as He lay in the manger. When they had seen this, they made known the statement which had been told them about this Child. And all who heard it wondered at the things which were told them by the shepherds. But Mary treasured all these things, pondering them in her heart. The shepherds went back, glorifying and praising God for all that they had heard and seen, just as had been told them. (Luke 2:15-20)
Today people rush around seeking gifts to give each other, whereas the shepherds rushed to find the gift of God lying in a lowly manger. The shepherds accepted the message and by faith went to visit the baby Jesus. The shepherds had perhaps checked several animal stables before they found the one which housed the Messiah. Their motivation was to “see this thing that has happened which the Lord has made known” (Luke 2:15). Without revelation from God, man can know nothing about God or His workings in history.
Upon finding Jesus in the place where the angels had said He would be, the shepherds shared their experiences with Joseph and Mary, and then went back to their place of work praising God “for all that they had heard and seen” (Luke 2:20). The Holy Spirit tells us that Mary “treasured all these things, pondering them in her heart” (Luke 2:19). I suspect she went her entire life thinking about the night she gave birth to the Savior, recalling the sounds and smells of the nearby animals, and hearing the report by the shepherds.
It is a wonderful thing that God sent His only Son into a world of darkness, born miraculously of a virgin, in the line of David, according to the promise of Abraham, in the prophesied place of Bethlehem, at the time of history when God chose. The birth of Messiah meant God was executing His plan to bring the perfect sacrifice to atone for the sins of the world so that sinners could have salvation and hope for a future. Praise be to God for His wonderful promises and provisions!

[1] Two in the Gospels (Matt 1:25; Luke 2:7), twice in the epistles (Rom 1:3; Gal 4:4), and once in Revelation (Rev 12:5).
[2] Twenty-four times in the Gospels (Matt 16:21; 17:9; 20:18-18; 24:6-7; 26:2; 27:1-2; 28:4-5; Mark 8:31; 9:9; 10:32-34; 14:27-28; 15:39; 16:6; Luke 18:31-33; 23:33; 24:20; John 2:22; 10:17-18; 12:32-33; 18:14; 19:18, 23, 33; 20:9; 21:14), nine times in Acts (Acts 2:23; 3:15; 4:2; 5:30; 10:41; 13:29-30; 17:2-3; 25:18-19; 26:23), thirty times in the epistles (Rom 1:4; 4:25; 5:6-10; 7:4; 8:11; 10:9; 14:9; 1 Cor 1:23; 2:2; 8:11; 11:26; 15:1-4; 2 Cor 4:10; 5:14-15; 13:4; Gal 1:1; 2:20-21; 3:1; 6:14; Eph 1:20; Phil 2:8; Col 2:12; 1 Th 1:10; 4:14; 5:10; 2 Tim 2:8; Heb 2:9; 13:20; 1 Pet 1:21; 3:18; 1 John 3:16), and three times in Revelation (Rev 1:18; 2:8; 11:8).
[3] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 175.
[4] Ibid., 175.

Friday Dec 18, 2020

Judges 16:1-31

Friday Dec 18, 2020

The Central Idea of the Text is that Samson fell into sin that ultimately led to divine discipline—defeat by the Philistines, gouging out of his eyes, public humiliation, and death—but God used Samson one last time to attack the Philistines, and so God’s will was accomplished through His servant.
It’s not clear why Samson went to Gaza; but once there, he fell into sin and slept with a prostitute. It was there that the Philistines tried to capture him; but Samson supernaturally tore the gates from the city wall and transported them to an adjacent hill, showing that neither guards nor gates could restrain him (Judg. 16:2-3). Samson then fell in love with Delilah, but it was a selfish relationship for both of them, born out of lust. Samson loved games and being promiscuous, and Delilah loved money. Biblical love is consistent with God and is born out of a virtuous relationship with Him (reflecting His loyalty, goodness, and grace). Samson was defeated by the woman he loved and was betrayed by her to his enemies. His spiritual blindness and slavery to immorality preceded his physical blindness and slavery to the Philistines. Though it was Samson’s failures that resulted in divine discipline (his loss of strength, eyesight, capture and humiliation), it was his turning back to God and crying out to Him that resulted in one final heroic act. In the end, Samson wanted to die, and God enabled him to end his life while also giving him one last opportunity to serve as a judge and defeat Israel’s enemy.
Samson is a complex character who simultaneously displays the characteristics of a righteous person (in judging Israel) as well as a sinner (pursuing fleshly desires). However, God sovereignly worked through Samson’s strengths and weaknesses to accomplish His will. Samson served the Lord and did His will (Heb. 11:32), but his poor choices of worldly companions and lifestyle (1 Cor. 15:33) led to divine discipline and eventual death (Heb. 12:5-11). Throughout his life Samson appears to be a type of Israel in that he had a special calling from God (Judg. 13:7; Deut. 7:6-8), was blessed by God (Judg. 13:24; Deut. 2:7), had godly supervision (Judg. 14:3; Deut. 6:1-2), and was led by the Lord to defeat the enemy (Judg. 13:25; 14:6, 19; Deut. 20:3-4), yet he squandered his calling by following his sinful passions and turning away from God (Judg. 14:3; 16:1, 4; cf. Judg. 2:11; 3:12; 4:1; 6:1; 10:6; 13:1).
God uses us, even with all our imperfections and failings, and should we fail terribly and suffer divine discipline, there is still hope for ministry if we’ll humble ourselves and seek the Lord (Judg. 16:26-30; cf. Ps. 51:6-13). Christian ministry is always hindered to the degree we choose to operate by fleshly desires and worldly values. God is very gracious and tolerant, but does not leave unpunished those who repeatedly defy Him (Heb. 12:5-11). Effective Christians are those who learn God’s Word (2 Tim. 2:15; 1 Pet. 2:2), live God’s will (Jam. 1:22), and advance to spiritual maturity (2 Tim. 3:16-17).

Tuesday Dec 15, 2020

Judges 15:1-20

Tuesday Dec 15, 2020

The Central Idea of the Text is that God continued to work through Samson to cause disruption between the Philistines and Israelites.
After the conflict with the Philistines during the wedding feast (Judg. 14:12-20), Samson returned to claim his wife, only to find her father had given her to another man (Judg. 15:1-2). Samson was so outraged that he felt revenge was justified (Judg. 15:3), so he burned the crops of the Philistines (Judg. 15:4-5). The Philistines then killed Samson’s wife and her father, perhaps because they were easier targets (Judg. 15:6). Samson retaliated again and killed an untold number (Judg. 15:7-8). The Philistines prepared for war and camped in Judah, and this caused great alarm among the Israelites (Judg. 15:9-10). 3000 Judahites came to Samson upset that he had caused disruption between them and the Philistines and sought to deliver him over to death (Judg. 15:11-13). When the Philistines saw Samson bound, they shouted a victory cry over him, but the Spirit of the Lord empowered Samson, and with a fresh jawbone of a donkey he killed a thousand men (Judg. 15:14-16). Afterward he named the battlefield Jawbone Hill (Judg. 15:17). God then provided Samson with the natural resources he needed to restore his physical and mental health (Judg. 15:18-19).
God had originally called the Israelites to take the land by force (Deut. 7:1-6), yet the Israelites in Samson’s day had disobeyed the Lord and turned to idols, so God was punishing them for forty years (Judg. 13:1). The Lord brought about Samson’s birth to begin Israel’s deliverance (Judg. 13:5), but the task would later be completed by Samuel and David (1 Sam. 7:10-14; 2 Sam. 5:17-25). The sinful state of the Israelites kept them from seeing Samson as God’s deliverer, and their spiritual darkness produced in them a misplaced anger at Samson for upsetting the Philistines. They sided with the enemy rather than God’s judge, preferring wrong-slavery to freedom.
Christians should strive for peace with everyone (Rom. 12:18; 14:19; Heb. 12:14), but never when it means forfeiting God’s will (Dan. 3:16-18; 6:1-10; Acts 5:27-29; 1 Pet. 4:14-16). The believer with spiritual integrity will stand with God, even when other believers choose friendship with the world. Having spiritual integrity means being consistent with God; it means knowing and choosing His will above self-interest, and calling wayward believers to do the same. We need Christians with integrity.

Sunday Dec 13, 2020

Deuteronomy 4:15-24

Sunday Dec 13, 2020

The main point of this pericope is Moses’ warning to Israel to watch themselves carefully and stay committed to the Lord, lest, through idolatry, they forfeit God’s blessing and experience His judgment. Moses opens this section with a warning for Israel to be very careful to maintain their relationship with the Lord, reminding them, “you did not see any form on the day the LORD spoke to you at Horeb from the midst of the fire” (Deut 4:15). Israel’s experience at Mount Sinai was to be instructive, for they had not seen God, and were told not to make an image of anything they thought represented Him, for this would be a false representation and would diminish His attribute of transcendence. The Bible is very clear that “God is Spirit” and does not have physical form (John 4:24). To reduce God to an idol would be to think like the pagans around them, who sought to encapsulate their deities in the form of a physical image. The danger for Israel was that they would adopt the pagan mindset and “act corruptly and make a graven image for yourselves in the form of any figure” (Deut 4:16a), whether that of a person (Deut 4:16b), or “the likeness of any animal that is on the earth, the likeness of any winged bird that flies in the sky, the likeness of anything that creeps on the ground, [or] the likeness of any fish that is in the water below the earth.” (Deut 4:17-18). There was also a danger they would lift up their eyes “to heaven and see the sun and the moon and the stars, all the host of heaven, and be drawn away and worship them and serve them, those which the LORD your God has allotted to all the peoples under the whole heaven” (Deut 4:19). These were activities prevalent in the culture of Egypt, from which they’d come, as well as activities of the culture of Canaan, to which they were going. Moses reminded them the Lord had taken them “out of the iron furnace, from Egypt, to be a people for His own possession, as today” (Deut 4:20). As a means of inculcation, Moses mentions God’s deliverance of Israel out of Egypt at least seventeen times in his messages to Israel (Deut 1:27; 4:20, 37; 5:6; 6:12, 21; 7:8; 8:14; 9:12; 9:26; 13:5, 10; 15:15; 16:1; 20:1; 26:8; 29:25). This was to reinforce their prior liberation from slavery, suffering, and idolatry. Moses’ desire was to entrench God’s past deliverance from Egypt into their consciousness and firmly establish their new identity as His special people, who bear a special responsibility before Him and others to live holy lives consistent with His character. Sadly, the first generation of Israelites kept wanting to return to Egypt, and future generations persisted in forgetting God’s deliverance and pursuing idols to worship. Sharing from his personal experience, Moses mentions for the third time his failure to obey the Lord and the consequences that followed, which included God’s refusal to let him enter the land (Deut 4:21-22; cf. Deut 1:37; 3:26-27).
"The inheritance could be obtained by faith plus obedience, but it could also be lost by disobedience. Even Moses was excluded from the land of Canaan (i.e., the inheritance) because of his disobedience (Deuteronomy 4:21-22). Clearly Moses will be in heaven, but he forfeited his earthly inheritance. Failure to enter Canaan did not necessarily equate with failure to have eternal life; if so, Canaan provides a poor type of heaven. Even though Israel had become God’s firstborn son (Exodus 4:22-23), the entire wilderness generation, with the exception of Caleb and Joshua, forfeited the inheritance due to the firstborn. God disinherited them, and they wandered in the wilderness for forty years, and most of them died there."[1]
For a second time in this pericope, Moses cautions them, saying, “So watch yourselves, that you do not forget the covenant of the LORD your God which He made with you, and make for yourselves a graven image in the form of anything against which the LORD your God has commanded you” (Deut 4:23). The command for Israel to “watch yourselves” had to do with idolatry in both places (vs. 15 and 23), which Moses reveals is synonymous with forgetting the covenant. “This connection is almost self-evident, for the very essence of the covenant is the truth that there is only one God, the Lord, and the recognition and worship of any other is nothing other than high treason, covenant violation of the grossest kind (cf. Deut 6:4–5).”[2] Idolatry is a sin that degrades God by reducing Him to the form of a creature and brings His judgment upon those who practice it. The reason God judges is because He “is a consuming fire, a jealous God” (Deut 4:24), who does not share His glory with others (Deut 5:9; 32:16, 21; Isa 42:8; 48:11). “God’s jealousy is His zeal for righteousness that springs from His holiness. He would not tolerate Israel’s allegiance to any other god. The connotation of pettiness that is present in the English word ‘jealousy’ is totally absent from the Hebrew idea.”[3] Healthy jealousy seeks to protect what is properly loved, such as when a husband seeks to protect his wife from harm, or a mother to protect her children from what may injure them. God’s people can know His blessing and avoid His judgments if we live holy lives as He prescribes.
"We’re called to be a separated people who are not conformed to this world (2 Cor 6:14–7:1; Rom 12:1–2), and yet the trend today is for churches to pattern ministry after what the world is doing. The philosophy is that the church will attract more people if the lost feel more comfortable with the services. The tragedy is that the sanctuary becomes a theater and “ministry” becomes entertainment. But Scripture and church history make it clear that what Campbell Morgan said is true: “The church did the most for the world when the church was the least like the world.” Jesus didn’t compromise with the world and yet He attracted sinners and ministered effectively to them (Luke 15:1–2). Unless we are a separated people, devoted wholly to the Lord, we can never follow His example."[4]

[1] Joseph C. Dillow, Final Destiny: The Future Reign of the Servant Kings, 4th Edition (Houston, TX: Grace Theology Press, 2018).
[2] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 125.
[3] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Dt 4:15.
[4] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 32.

Saturday Dec 12, 2020

Deuteronomy 4:1-14

Saturday Dec 12, 2020

The main point of this pericope is that Israel was to listen to God’s statutes and judgments, obey them, and teach them to their children and grandchildren so the covenant people could take possession of the land and live prosperous lives. This section marks a literary turning point from historical review to giving instruction for living, drawing from Israel’s historical failings up to this point. Moses now focuses of the statutes and judgments so that they would “live and go in and take possession of the land which the LORD, the God of your fathers, is giving you” (Deut 4:1b). Statutes likely refers to written laws, and judgments to case laws. Israel was not to modify these statues and judgments in any way (Deut 4:2). Moses recalled to their memory a recent event in which some of the second-generation Israelites had already been disobedient at Baal-peor and worshipped idols (Deut 4:3; cf. Num 25:1-9), and God judged them for their rebellion (Deut 4:4). In contrast, Israel was to learn and keep God’s statutes and judgements which God transmitted through Moses so the people would possess the land of Canaan and not forfeit it as their parents had done (Deut 4:5). Israel will show their wisdom and understanding when they keep and follow God’s laws, which others will see and acknowledge (Deut 4:6). Speaking rhetorically, Moses asks if any nation has a god who is as near to its people as Yahweh was to Israel, who answers when they call (Deut 4:7). Or if there was a nation with statutes and judgments as wise as those transmitted from Yahweh through Moses (Deut 4:8)? The implied answer is no! Moses then warns them, saying, “Only give heed to yourself and keep your soul diligently, so that you do not forget the things which your eyes have seen and they do not depart from your heart all the days of your life” (Deut 4:9a). Israel had an obligation in the relationship which was not to forget what they had seen and learned. The word forget translates the Hebrew verb שָׁכַח shakach, and is used by Moses to refer to the danger that one invites to oneself when God’s commands are ignored (Deut 8:11); a danger that is most likely to occur when His people become prosperous (Deut 8:12-14), and turn to idolatry (Deut 8:19). Not only was Israel to preserve and obey God’s commands, but they were to model and teach them to their children (Deut 4:9b). Though Israel’s priests had a special responsibility to teach God’s Word, the parents were called to teach it to their children (cf. Deut 6:6-7; 20-25; 11:19). Passing on God’s Word was very important, for Israel was always only one generation away from forfeiting God’s blessings if they failed to obey and transmit God’s Word to the next generation. Moses reminds his audience that they had personally witnessed God’s presence and heard His voice at Mount Sinai (Deut 4:10-11), and it was at that place where “He declared to you His covenant which He commanded you to perform, that is, the Ten Commandments; and He wrote them on two tablets of stone” (Deut 4:13). The Ten Commandments refer to the objective laws that reflect God’s moral character, and what He expected from His people if they were to walk with Him and know His blessings. Moses informed them, “The LORD commanded me at that time to teach you statutes and judgments, that you might perform them in the land where you are going over to possess it” (Deut 4:14). Success and blessing for Israel meant learning and living God’s Word. Of course, this assumes positive volition on the part of His people and the transmission of His laws from one generation to the next through the institution of the family.

Friday Dec 11, 2020

Judges 14:1-20

Friday Dec 11, 2020

The Central Idea of the Text is that God used Samson’s fleshly desires as an occasion to provoke the Philistines.
Samson appears as one who desires to satisfy his flesh with women (Judg. 14:1-4; cf. 16:1, 4), food (vss. 14:8-9), games (vs. 14:12), and clothing (vs. 14:13). He sought to marry an unbelieving Philistine woman (Judg. 14:3), and this was contrary to Scripture (Deut. 7:1-4; cf. 2 Cor. 6:14-16). Samson was a strong-willed child who pushed to get his way, little did he know his new Philistine wife would prove pushy too (Judg. 14:16-17). God used Samson’s strong will and sinful choices as an occasion to cause disruption between the Philistines and Israelites (Judg. 13:4-5; 14:6, 19). Samson probably felt emboldened when the Spirit of God gave him superhuman strength to kill a lion that attacked him at a vineyard (Judg. 14:5-6). It is possible Samson broke two parts of his Nazarite vow by touching a dead carcass and drinking wine (Judg. 14:8-10). Scripture reveals it was the cutting his hair that caused the Spirit of the Lord to depart from him (Judg. 16:17-20; cf. 13:5). At the wedding feast Samson gave a riddle and promised a payment of clothes to thirty of his wedding guests (Judg. 14:12-14). When the guests could not answer the riddle, they threatened Samson’s wife and family (Judg. 14:15). Rather than go to her new husband about the problem, she sought to handle it herself, believing the threat of her countrymen was greater than Samson’s ability to protect. Samson’s wife wore him down through repeated weeping and accusations of hating her (Judg. 14:16-17). Samson broke and gave her the answer to his riddle, which she then revealed to her people, who demanded payment (Judg. 14:18). Samson—in anger—killed thirty Philistines in the city of Ashkelon in order to pay his debt (Judg. 14:19). Samson lost his wife when he left Timnah and returned home to his family (Judg. 14:20).
God desires we walk with Him and obey His will (Prov. 3:5-6); however, His sovereign plans are never threatened or defeated by human failures, as He can providentially include sinful actions to accomplish His plans (see Acts 2:22-24; 4:27-28). Human desires are not wrong, as long as we don’t become like beasts which live only by their desires (Ps. 32:8-9; 73:21-22).

Tuesday Dec 08, 2020

Judges 13:1-25

Tuesday Dec 08, 2020

The Central Idea of the Text is that God revealed to Manoah and his wife that they would have a son who would help to begin the defeat the Philistines (Judg. 13:5).
Manoah’s wife was barren and could not have children (like Sarah, Rebekah, Rachel, Hannah, and Elizabeth). God intervened to provide a son—Samson—that He would use to accomplish His will among His people. Samson had a divine calling from birth (Judg. 13:2-25), as did Jeremiah (Jer. 1:5), John the Baptist (Luke 1:13-17), and the apostle Paul (Gal. 1:15-16). Samson fought against the Philistines, who were later defeated by Samuel (1 Sam. 7:10-14), and David (2 Sam. 5:17-25). Samson was a contemporary with Jephthah and Samuel.
Samson was called to be a Nazarite from birth until death (Judg. 13:7). The Nazarite vow was normally a voluntary consecration to God which required abstaining from wine, cutting one’s hair, and not touching a dead body (Num. 6:2-6). Abstaining from wine would have cleared the mind for biblical thinking, leaving the hair uncut was a public declaration that one had taken the Nazarite vow, and not touching a corpse would have kept one ceremonially clean for worship.
Manoah requested to know his son’s future vocation, perhaps to prepare Samson for his future work (Judg. 13:12). God refused Manoah’s request, but restated the original instruction concerning his wife’s diet during her time of pregnancy (Judg. 13:4, 7, 13-14). Manoah and his wife both came to realize they’d had a personal encounter with God (Judg. 13:20-21); however, their responses were different. Manoah responded with irrational fear, believing they would die (Judg. 13:22), but his wife corrected his thinking with a biblical-rational response in order to allay his fears (Judg. 13:23).
Though much of Samson’s life is marked by carnality, he also obeyed God, and this resulted in his being recorded among God’s faithful (Heb. 11:32). We learn from Scripture that God often calls the weak to accomplish His will in the world (1 Cor. 1:26-29); however, a divine call does not guarantee spiritual success (Jam. 4:17), as each believer must choose to walk with God (Gal. 5:16-17), and to obey His will (Rom. 6:11-13). Spiritual success depends on biblical obedience.

Sunday Dec 06, 2020

Deuteronomy 3:23-29

Sunday Dec 06, 2020

In this pericope, Moses explains why he was not permitted to enter the land of Canaan (Deut 3:23-27), and how Joshua was selected by God as Israel’s new theocratic administrator (Deut 3:28-29). The military victories of Sihon and Og were objective measures of God’s working in and through His people as they advanced toward Canaan (Deut 2:16—3:22). Moses was undoubtedly excited to see God moving His people toward Canaan. Knowing that God is characteristically gracious and merciful (Ex 34:6; cf. Neh 9:17; Psa 86:15; 103:8; 145:8; Joel 2:13; Jer 3:12-13), it is likely Moses thought there was some hope that God would change His mind about letting Moses enter the land. Moses revealed his prayer, saying, “I also pleaded with the LORD at that time, saying, ‘O Lord GOD, You have begun to show Your servant Your greatness and Your strong hand; for what god is there in heaven or on earth who can do such works and mighty acts as Yours?’” (Deut 3:23-24). Moses then asked God, “Let me, I pray, cross over and see the fair land that is beyond the Jordan, that good hill country and Lebanon” (Deut 3:25). But God’s answer was not what Moses wanted to hear, as he explains God’s answer, saying, “But the LORD was angry with me on your account, and would not listen to me; and the LORD said to me, ‘Enough! Speak to Me no more of this matter’” (Deut 3:26). The reason God was angry with Moses was because he let Israel’s constant complaining upset him, and in his anger, he disobeyed the Lord’s command (see Num 20:1-13).
"God would not listen to Moses, that is, He would not grant his request. In fact the Hebrew sentence implies that Moses had kept on asking God for permission, and that God became “furious” (an intensive form of ‘āḇar) with him. This conversation reveals something of the intimacy of Moses’ relationship with God."[1]
"The lawgiver’s urgent appeal was to no avail, however, for the Lord was angry with Moses “because of” (lĕmaʿan; cf. 1:37) the people. He does not (and cannot) shirk responsibility for his intemperate smiting of the rock in the desert (Num 20:9–11), but he was insistent that what he did was motivated by their incessant complaining and by his desire to meet their demands for water. In sharp words of rebuke (“enough of this!”), the Lord forbade further discussion (v. 26). The matter was settled."[2]
Though God could have granted Moses’ request and allowed him to enter the land, He chose not to, telling Moses not to ask again.[3] The Lord is free to be gracious to whomever He pleases, saying, “I will be gracious to whom I will be gracious, and will show compassion on whom I will show compassion” (Ex 33:19). But God is also a righteous Judge, dispensing judgment according to omniscience, wisdom, and sovereignty. God then told Moses, “Go up to the top of Pisgah and lift up your eyes to the west and north and south and east, and see it with your eyes, for you shall not cross over this Jordan” (Deut 3:27). Though the Lord refused Moses’ request to enter the land of Canaan, the Lord allowed him to taste some of Israel’s military conquest. He also allowed Moses to see the land from the top of Mount Pisgah, with the reassurance that his leadership efforts would not die with him. The Lord’s people would go forward.
God then instructed Moses, saying, “But charge Joshua and encourage him and strengthen him, for he shall go across at the head of this people, and he will give them as an inheritance the land which you will see” (Deut 3:28). God had selected Joshua as Moses’ successor. As Israel’s new theocratic administrator, Joshua would need encouragement to do God’s will, and Moses would be the one to do it (cf. Deut 1:38; 31:1-8, 23). Moses concludes, saying, “So we remained in the valley opposite Beth-peor” (Deut 3:29). Though not what he wanted, Moses accepted God’s answer and remained near that place until his death (cf. Deut 4:22; 34:1-6). But Moses was not idle; rather, he preached messages to Israel, which provide the content of the book of Deuteronomy. With the closing of this first part of his address, Moses then exposited the laws he’d given to the first generation of Israelites. Warren Wiersbe comments:
"All that Moses said in the first part of his farewell address prepared the way for his exposition and application of God’s law, for history and responsibility go together. God had done mighty things for the people, both in blessing them and in chastening them, and the people of Israel had a responsibility to love God and obey His Word. Throughout this address, Moses will frequently remind the Jews that they were a privileged people, the people of God, separated unto the Lord from all the nations of the earth. It’s when we forget our high calling that we descend into low living. The church today needs to catch up on the past and be reminded of all that the Lord has done for His people—and all that His people have done and not done in return for His blessings. If a new generation of believers is to march into the future in victory, they need to get back to their roots and learn again the basics of what it means to be the people of God."[4]

[1] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 268.
[2] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 111–112.
[3] On another occasion, God instructed Jeremiah not to pray (Jer 7:16; 11:14; 14:11).
[4] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 24.

Saturday Dec 05, 2020

Deuteronomy 3:1-22

Saturday Dec 05, 2020

In this pericope, Moses recounts the historical defeat of Og (Deut 3:1-3), reveals the territory obtained by their victory (Deut 3:4-11), and explains how the land east of the Jordan was allotted to the tribes of Reuben, Gad, and the half tribe of Manasseh (Deut 3:12-22). As Moses and the Israelites advanced northward, they were met by Og, king of Bashan and his people who came out against them for war (Deut 3:1). This was a display of hostility toward God and His people. But the Lord instructed Moses to look to Him and to reflect on His past faithfulness in which He had delivered them in a similar situation, when He defeated Sihon, king of the Amorites (Deut 3:2). By looking to God and reflecting on His past deliverances, Moses’ faith was strengthened and he could move forward in confidence rather than fear. Confidence is not necessarily the absence of fear, but the overcoming of fear to do God’s will. As Moses and Israel went forward, God delivered Og and his people into their hand and all their cities were taken as spoils of military conquest (Deut 3:3-4, 7-8). There was no fortification nor human resistance that could stop the advance of God’s people (Deut 3:5-6). We then have a description of the territory that was taken (Deut 3:9-10), as well as a comment about Og’s bed, that was apparently kept as an historical attraction to demonstrate his physical size (Deut 3:11). Having taken possession of the land of the Amorites east of the Jordan River, Moses then divided the land north of the Valley of Arnon to the Reubenites, Gadites, and the half-tribe of Manasseh (Deut 3:12-13, 16-17). Reuben and Gad were two of the sons of Jacob (Gen 29:32; 30:11), and the tribe of Joseph had split into two groups that were named after his two sons, Ephraim and Manasseh (Gen 48:8-16). Special mention is given to Jair, a son of Manasseh, and Machir, a subtribe of Manasseh, because of their great courage in battle (Deut. 3:14-15; cf. Num 32:39-41). Though all Israel were faithful to the Lord, apparently some fought harder than others and they were blessed in a special way with more land. The tribes of Manasseh, Reuben and Gad requested to live east of the Jordan River, and Moses granted their request, but only on the condition they would help their brothers complete the military conquest into Canaan beyond the Jordan River (Deut 3:18). They would help their fellow Israelites by leaving their wives, children, and livestock behind (Deut 3:19). After victory was obtained, they could return to their own land (Deut 3:20). We know from the book of Joshua that they were faithful to help their brothers (Josh 22:1-6). Moses then encouraged Joshua, his theocratic successor, to contemplate God’s past faithfulness and draw strength from it as they moved forward into Canaan (Deut 3:21). By thinking divine viewpoint, Joshua would “not fear them” (Deut 3:22a), as he would realize “the LORD your God is the one fighting for you” (Deut 3:22b). The defeat of Sihon and Og would have sent a message to the residents of Canaan that would have instilled fear in them, which is what God intended (Deut 11:25; Josh 2:8-11). In addition, these victories over Sihon and Og were designed to prepare Israel for what lay ahead and to give them confidence that God was with them to defeat their enemies. What was required of Moses and the Israelites was to obey God’s commands, trust Him at His Word, and face the enemy with courage.

Wednesday Dec 02, 2020

Judges 12:1-15

Wednesday Dec 02, 2020

The Central Idea of the Text is that Jephthah and the Gileadites fought against the Ephraimites and killed 42,000 men. Subsequent to Jephthah, God raised Ibzan, Elon, and Abdon as judges in Israel.
The Ephraimites possessed a strange jealousy that influenced them to quarrel with others. They had previously argued with Gideon after he had defeated the Midianites (Judg. 8:1-2), and now they contended with Jephthah after he had defeated the Ammonites (Judg. 11:32-33), claiming they had not been called to help fight in the battle and threatening to destroy Jephthah’s home (Judg. 12:1). Jephthah reports he had called them for help, but they refused (Judg. 12:2-3). The Ephraimites then spoke condescendingly to the Gileadites, accusing them of being fugitives from the tribe of Ephraim (Judg. 12:4). Jephthah could have overlooked the personal insults hurled at him by the Ephraimites (Prov. 19:11), but the threat of attack against his family necessitated self-defense. The jealous and hostile Ephraimites picked a fight with Jephthah and the Gileadites and the conflict cost Ephraim 42,000 lives (Judg. 12:4-6). Arrogant people often refuse to recognize their faults and will resort to violence—either physical or verbal—rather than admit their failings.
After the death of Jephthah, three minor judges are listed: Ibzan (Judg. 12:8-10), Elon (Judg. 12:11-12), and Abdon (Judg. 12:13-15). These are classified as minor judges because we know so little about them. The other minor judges listed in the book of Judges are Tola (10:1-2), Jair (10:3-5), and Shamgar (3:31).
The judges were successful in many ways because they were obedient to the task that the Lord assigned to them. Though the judges were successful and worthy of praise (see Heb. 11:32-34), they were also sinful men who were susceptible to the pagan values and lifestyles promoted by their surrounding culture (i.e. idolatry, polygamy, dynastic ambitions, etc.).
Among God’s people we observe both righteous and sinful behavior. This is because we have two natures that simultaneously pull us in antithetical directions (Rom. 7:15-21; Rom. 13:14; Gal. 5:16-17; Eph. 4:22-24; Col. 3:8-10). We are born with a sinful nature which has a natural affinity for Satan’s values and world-system and which is never eradicated during our time on earth (Prov. 20:9; Jer. 17:9; Ps. 130:3; 1 John 1:8). All believers sin (1 Ki. 8:46; Eccl. 7:20; Isa. 53:6; Jam. 3:2; 1 John 1:10). However, as born-again believers (John 3:3; 1 Pet. 1:3, 23), we also have a new nature that desires to serve God and to walk with Him (Ps. 1:2; 40:8; Rom. 7:21-23; 2 Cor. 4:16; 1 John 2:29; 3:9). Walking with God means He is regularly in our thoughts (Rom. 12:1-2; Col. 3:16-17), that His Word saturates our thinking (2 Tim. 2:15; 3:16-17; 1 Pet. 2:2; 2 Pet. 3:18), that we apply His Word (Matt. 7:24-27; Jam. 1:22; 4:17), that we are open and honest with Him (1 Jo. 1:5-7), and that we make every effort to please Him through a life of faith (2 Cor. 5:9; Heb. 11:6). Over time, His qualities become our qualities, and the fruit of the Spirit is manifest in us (Gal. 5:22-23).

Saturday Nov 28, 2020

Judges 11:29-40

Saturday Nov 28, 2020

The Central Idea of the Text is that God empowered Jephthah to defeat the Ammonites; however, before the battle, Jephthah made an unnecessary and thoughtless vow which his daughter had to fulfill.
Jephthah may have felt he had to barter with God as an act of diplomacy in order to secure his victory over the Ammonites, and he did this by making a vow (Judg. 11:30-31). Making a vow was a serious matter that required forethought and commitment (Deut. 23:21-23). There are two major views about Jephthah’s vow to sacrifice:
Jephthah actually offered his daughter as a human sacrifice, and the statement “a burnt offering” should be taken at face value. If this is the case, then Jephthah probably derived this strange understanding and commitment from the Canaanite culture, for human sacrifice was forbidden under the Mosaic Law (Lev. 18:21; 20:2-5). This would also explain Jephthah’s grief when he said his daughter, “You have brought me very low, and you are among those who trouble me; for I have given my word to the LORD, and I cannot take it back” (Judg. 11:35).
Jephthah only dedicated his daughter for service to the Lord and did not kill her (cf. 1 Sam. 1:9-11; 26-28). This understanding is derived from an alternate reading of Judges 11:31 in which the word “and” might also be rendered “or”, so that Jephthah’s vow was to dedicate for service whoever came through the door of his home, “or” to sacrifice an animal if it appeared. This view is favorable also because of other clues in the text, namely, Jephthah knew Scripture well enough not to make such a blunder (Judg. 11:15-27), previous Scripture views him as a thoughtful man, the text seems to emphasizes dedication when it reads that his daughter “had no relations with a man” (Judg. 11:39), and future generations honored her faithfulness (Judg. 11:40).
Whatever the view, the overall lesson is that we should never make hasty vows to God.
The work of the Holy Spirit in the OT is different than in the NT. In the OT, the Holy Spirit empowered only a few believers such as Artisans (Ex. 31:1-5), Judges (Num. 11:25-29; Judg. 3:9-10), Prophets (Ezek. 2:2), and Kings (1 Sam. 10:6; 16:13). In the NT, the Holy Spirit baptizes each believer into union with Christ (1 Cor. 12:13), indwells us (John 14:16-17; 1 Cor. 3:16; 6:19), seals us (Eph. 1:13; 4:30), gives us spiritual gifts (1 Cor. 12:7-11), glorifies Jesus (John 16:13-15), fills us (Eph. 5:18), and sustains our spiritual walk (Gal. 5:16-18, 25). The spiritual walk is what God expects of His children. Walking with God means we are rightly related to Him by faith (John 3:16), and that we continue in faith (2 Cor. 5:7), trusting Him in all things (Prov. 3:5-6). Walking with God does not mean a life of sinless perfection; rather, it means we handle our sin in a biblical manner with humility and confession (e.g. 2 Sam. 12:1-23; cf. 1 Kings 11:4; 1 John 1:8-10). Walking with God means we go in the same direction He is going, and like a friend, we are glad to share in His fellowship (1 John 1:1-10). It means God is regularly in our thoughts, and we live every day conscious of Him and His will for our lives (Rom. 12:1-2; Col. 3:16-17). It means we are open and honest with Him about everything, and agree to let His light shine in our lives, not fearing what it exposes (1 John 1:5-7). It means being sensitive to what may offend Him, and making every effort to please Him through a life of faith (2 Cor. 5:9; Heb. 11:6).

Sunday Nov 22, 2020

Judges 11:1-28

Sunday Nov 22, 2020

The Central Idea of the Text is that God elected Jephthah—a man of unjust suffering—to lead as Israel’s judge during a time of conflict with the Ammonites.
Jephthah was a great warrior, but he was born the son of a prostitute (Judg. 11:1), and was rejected by his brothers for something he could not control (Judg. 11:2). Jephthah’s destiny as a leader in Israel was partly shaped by the abuse of his brothers. Like David (1 Sam. 22:2), Jephthah became the leader of social outcasts like himself (Judg. 11:3). When Israel was attacked by the Ammonites, they needed a great warrior, so they called for Jephthah (Judg. 11:4-6). Jephthah accepted the offer to be leader in Gilead and to fight and save the people who originally rejected him (Judg. 11:7-11), displaying himself as more righteous than those who called him. After accepting Israel’s offer to be the leader in Gilead, Jephthah sought a peaceful solution to the problem through diplomacy (Judg. 11:12, 14). Jephthah was a man of faith (Heb. 11:32), and the moral authority of his diplomacy rested upon the acts of God as revealed in Scripture (Judg. 11: 9, 21, 23–24). However, the Ammonites rejected Jephthah’s diplomacy (Judg. 11:28), and the biblical basis for his authority, and chose war (Judg. 11:32-33). The king of Ammon did not care about truth or justice, because it did not serve his agenda.
God is aware of the abuse and suffering of all people, and He uses hardships to humble and exalt those whom He elects for greater purposes (1 Sam. 2:6-8; 2 Sam. 7:8; Ps. 75:6-7; Dan. 2:21; 4:37; cf. Rom. 5:3-5). Many who are rejected by worldly standards are the very ones the Lord elevates to be His servants (1 Sam. 16:1-13; 1 Cor. 1:26-31; Jam. 2:5). It is our connection with God and His purposes that elevates us to a place of divine service and gives value to our daily walk.

Saturday Nov 21, 2020

Holy War Against the Canaanites

Saturday Nov 21, 2020

Deuteronomy 2:34 mentions, for the first time in this book, the subject of holy war. The words “utterly destroyed” translate the Hebrew חָרָם charam, which in this passage connotes something “devoted to destruction.”[1] Leon Wood states, “Usually ḥāram means a ban for utter destruction, the compulsory dedication of something which impedes or resists God’s work, which is considered to be accursed before God.”[2] Eugene Merrill comments:
"Nothing is more integral to the waging of holy war than the placing of conquered lands and their peoples under ḥērem. This noun, derived from the verb ḥāram, “to exterminate,” refers to a condition in which persons and things became the personal possession of the Lord by virtue of his inherent sovereignty and his appropriation of them by conquest. They could either be left alive and intact (Lev 27:21, 28; Josh 6:19) or eradicated (as here; cf. Num 21:2–3; Josh 6:21). In the passage at hand, it seems that the physical structures of the cities themselves were spared and that only the populations were decimated."[3]
Though the idea of holy war can be difficult for us to digest (which in this context includes putting children to death), several things should be considered. First, the command was from the Lord Himself (Deut 2:34; 7:1-2; 20:17). Because God is omniscient (Psa 139:1-6), He knew the situation completely. Because the Lord is perfectly righteous (Gen 18:25; Psa 7:11), His command was just and fair. And, because God is gracious and patient (Psa 103:8), His command to execute the Canaanites was not reckless. Divine judgment meant God had determined the Canaanite culture was not reformable. Second, the Canaanites were by no means innocent. Rather, they were antitheocratic and hostile to God and His people and comprised the most corrupt culture in the world at that time. For hundreds of years the Canaanites practiced gross sexual immorality, which included all forms of incest (Lev 18:1-20; 20:10-12, 14, 17, 19-21), homosexuality (Lev 18:22; 20:13), and sex with animals (Lev 18:23; 20:15-16). They also engaged in the occult (Lev 20:6), were hostile toward parents (Lev 20:9), and offered their children as sacrifices to Molech (Lev 18:21; 20:1-5; cf. Deut 12:31; 18:10). Third, God had been gracious to the Canaanite people for four hundred years (Gen 15:14-16), giving them ample time to turn from their sin. Though God is very gracious and slow to anger (Psa 145:8-9), this does not last forever and eventually His righteous judgment falls upon those who deserve it (Deut 9:4-5). Fourth, Moses offered Sihon, King of Heshbon, peaceful terms if he would let the Israelites pass through his land, even offering to pay for whatever food and water they consumed, but Sihon rejected Moses’ offer and therefore brought judgment upon himself and his people. Fifth, the Amorites could have moved out and avoided the conflict by settling in another area. Sixth, God could have destroyed the people Himself, like He’d done in the global flood, Sodom and Gomorrah, and Egypt; however, it was His will the Canaanites be removed by military means and as a test of obedience to His people. Seventh, those who turned to God would have been spared, like Rahab and her family (Josh 2:1-14). Eighth, the killing of the Canaanite children may have spared them from growing up in a corrupt and hostile culture, “For if the child died before reaching the age of accountability it is likely that his or her eternal destiny would have been made secure in heaven.”[4] Ninth, this is the only time in the Bible and history that this command was given and was never repeated to other generations. Tenth, God’s command for holy war is not applicable for Christians, for God is not working to establish a theocratic kingdom on earth as He was through Israel.
God warned Israel that if they failed to execute His judgment upon the Canaanites, they would become a corrupting cancer that would infect them (Deut 20:17-18; cf. Ex 23:33; Josh 23:12-13). Israel’s actions would have a direct impact on future generations. We know historically that Israel failed to obey the Lord (see the book of Judges), and the corrupt culture spread among God’s people, who themselves began to practice all the evil things God hates (Deut 12:31). Because Israel eventually became corrupt, He then destroyed and expelled them from the land by means of military defeat from their enemies. This happened when the ten northern tribes of Israel fell to the Assyrians in 722 BC and when the two southern tribes of Judah fell to the Babylonians in 586 BC.

[1] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 354.
[2] Leon J. Wood, “744 חָרַם,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 324.
[3] Eugene H. Merrill, Deuteronomy, 102.
[4] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 276.

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