1 Sam 11-12; Acts 16:35-17:15

1 Samuel 11-12

In ch 11, Saul proves his qualifications as king by victory in battle. Thus, as the monarchy is established in Israel, there is a four-fold series that proves the king. The first step is private anointing by a prophet. The second step is public acclamation. The third step is proof in battle. The fourth is proof in godliness. The first three steps are accomplished at the beginning of his reign, as here in chs 9-11 with Saul. The fourth is established over time. Hence, at the end of ch 11, there is the public acceptance of Saul as the first king of Israel at Gilgal. The events of ch 11 take us back to the entry into the land under Joshua (Josh 5), and provide a stark contrast with the events of Judges 19-21. In the latter, Israel fell into civil war through their sin, and almost destroyed one of the tribes. In 1 Sam 9-11, a man from the tribe that was almost destroyed brings Israel together once again in successful warfare against its enemies.

Ch 12 brings the cycle of judges to an end and starts the monarchy, with Samuel handing over his leadership to Saul. Though the people sinfully demanded a king, Samuel assures them that if they will remain faithful, the monarchy will not be to their evil, but God will be pleased to use it for their good. This call to faithfulness Samuel ties into the history of Israel up to this point, from Egypt through the time of the judges. The chapter ends with both the promise and the warning that is characteristic of the prophetic ministry.

Acts 16:35-17:15

This section shows first Paul's demand that justice be observed in the Philippian treatment of him and Silas. It also introduces the direct and forceful opposition from the Jews that then follows them into Thessalonica, Berea, and Athens. This material also includes one of my favorite phrases from the KJV (17:5): certain lewd fellows of the baser sort." None of the modern translations can compare to that for being clear, forceful, and funny all at the same time.

1 Sam 9-10; Acts 16:16-34

1 Samuel 9-10

Here we have the beginning of Saul's reign. He is privately anointed by Samuel as "captain over the Lord's inheritance" (10:1, KJV). Then he is shown to be one of the prophets, drawing the people's attention to him. These signs were to confirm to him that he was indeed the anointed of the Lord (10:9). Finally, he is publicly chosen by lot from among the tribes of Israel. Some have apparently compared this to the casting of lots regarding Achan, as if the very fact of Saul's being chosen by lot were a sign of judgment. I think that is erroneous. First, the comparison is not apt. In the case of Achan, the sin was not a general sin among the people. The casting of lots was to point out the guilty party, who had not come forward on his own, though his sin had brought disaster upon the whole people. Second, the selection of Saul is public confirmation of what Samuel had already done privately. Third, it seems to be the case that Saul was very humble in all of this. He did not go seeking to be anointed king. Even after he was anointed king, he did not mention it to his uncle (10:16). Then, when the casting of lots took place, Saul was hiding among the baggage (10:22), obviously not putting himself forward. No, the casting of lots was simply the standard method in the Old Testament of selecting persons for whatever reason, in such a way that God would clearly make his will known. Finally, note the last verse of ch 10. Even though Saul had been publicly selected by lot as king, there were those who were not impressed with the choice. That sets us up for tomorrow's reading.

Acts 16:16-34

By preaching in Philippi, Paul is, for the first time, proclaiming the gospel in what is essentially an entirely pagan city. In the verses leading up to today's reading, the implication is that there was no synagogue in the city, hence the small number of faithful Jews met for prayer by the river. Second, the girl with the divining spirit fits a more thoroughly pagan context. Thirdly, the response of the people (vs 20) focuses on their being Jews, in this case a little understood (to them) religion that strikes at the very foundations of their beliefs. Nonetheless, the suffering of Paul and Silas gives opportunity for the proclamation of the gospel, which continues to bear fruit in the midst of rank paganism.

For Monday May 4: 1 Sam 6-8, Acts 15:36-16:15

1 Samuel 6-8

The offering of gold (tumors and rats in the NKJV) has usually been understood as an indication that bubonic plague swept through the Philistine cities with the arrival of the Ark of the Covenant, and I find that explanation unobjectionable. However, an article in a recent Biblical Archaeology Review argued that the "tumors" were in fact phalluses, and they were to represent a plague of impotence among Philistine men. I can't find the article right now, so I don;t recall how they explained the rats. I didn't find the argument compelling, but I thought some might find it interesting at least.

The naming of Ebenezer is curious, because the city had already been mentioned (4:1), but at that point the Israelites lost the Ark. The contrast, I think (borrowing from Rick Phillips's sermon on the passage) is the lack of faith displayed in ch 4 (where the people want to use the Ark magically) and the acting on faith of ch 7. Thus the real connection between Ebenezer and God's deliverance is the acting on faith.

The text seems to assume an ambiguous stance regarding the beginning of the monarchy, hence critical scholars argue for a combination of different sources. Instead, we ought to understand that the people's demand once again reveals a lack of faith. God's giving them a king is not his caving in to their demands, but rather using the situation as the occasion to institute the monarchy, which he had always intended to institute (see Gen 49:10, Num 24:17, and Deut 17:14-20). We'll go into more detail about the significance of that in the succeeding chapters.

Acts 15:36-16:15

This is the beginning of Paul's second missionary journey, starting off with the division between Paul and Barnabas over Mark. It is not an auspicious beginning, yet God replaces Mark with Timothy for Paul, and calls them to go into Asia. We will see the results in following readings. It also indicates to us that it is not always possible for two particular Christians to work together. In such cases it is better for them to work separately (see also the note in the NKJV Study Bible where the annotator also observes that Luke does not assign blame in the situation.

For Sunday May 3: 1 Sam 1-5, Acts 14-15

I Samuel 1-5

This is the story of the birth of Samuel (ch 1), in a sense both the last judge and the first prophet (see 3:20), the demise of the house of Eli, and the expansion of the Philistine problem for Israel. It is the period when the glory has departed (4:22). It is a difficult time for Israel, for they are being made to pay the piper for their disobedience and faithlessness. Samuel is one of the great men in the Scriptures, but he cannot fix Israel by himself. But in spite of all that bad news, God is at work behind the scenes, providing godly leadership for his people, and shaming the gods of the nations. A good way to read the Books of Samuel is to keep Hannah's Song (2:1-10) in mind as you read, seeing how God works out what is expressed in that song.

Acts 14-15

Chapter 14 is the account of the last part of Paul's first missionary journey, which began at the beginning of ch 13. It makes clear that the faithful preaching of the gospel will produce conflict. The gospel is the aroma of life to those who believe (2 Cor 2:16), but the aroma of death to those who do not. The latter resent the stink of death being waved in their faces. Any "gospel" proclamation that does not provoke opposition to the message preached is no gospel proclamation. Chapter 15 is the account of the Jerusalem council. For those of us who grew up in a largely Gentile church, the offense of the gospel to Jews may seem odd. But as most of the first believers were Jews, there quickly arose the questions: what are we to do with our Jewishness? and what about the Gentiles? Is this a Jewish sect that Gentiles must become Jews to join, or is it something new? Further, these questions have serious theological ramifications, therefore it was necessary for the council to decide the issues at once. However, once the council has spoken, the issues don't disappear overnight, and they must then be worked through in the course of the ministry of the church.

Joshua, Judges, and Ruth

These three books really form a set, for various reasons. First, they cover the period from the entry into the land to the rise of the monarchy. Second, they show us something of the character of Israelite life during that period. Third, they prepare us for the rise of the monarchy, by showing us the weakness of the Israelite confederacy under the judges, due to Israelite unfaithfulness. The books cover a period of about three hundred and fifty years. This is based on entry into the land in 1406 BC (based on a 1446 BC date for the Exodus), and the anointing of Saul as king about 1050 BC (based on dates for Solomon [970-930 BC] and David [1010-970BC]) and assuming about a forty-year reign for Saul. Admittedly, the chronology is difficult, but that is another discussion for another time.

The Book of Joshua divides into three parts: The conquest (chs 1-12), the division of the land (chs 13-21), and the covenantal conclusion (chs 22-24). The conquest can be further subdivided into four parts: Entry into the land (chs 1-5), conquest of central Palestine (chs 6-8), conquest of southern Palestine (chs 9-10), conquest of northern Palestine (chs 11-12). This account is intended to show that Israel established itself throughout the general area of Palestine, not to show that they conquered each and every inch of Palestine. There is, therefore, no contradiction between Joshua and Judges regarding the conquest. Most critical scholars consider the Book of Joshua to be entirely a fabrication by a writer of a much later period. This is based on a certain reading of the archaeological evidence, and on sociological models. Neither of these is equipped to deal with the fact that archaeological evidence is partial, and must be interpreted on the basis of textual data, while the sociological models assume that everything can be accounted for solely on the basis of human activity. Neither of them wants to take God into account.

The Book of Judges divides into two parts, the rules of the judges (chs 1-16) which are dominated by the Midianite oppression (Gideon, chs 6-8), the Ammonite oppression (Jephthah, chs 11-2), and the Philistine oppression (Samson, chs 13-16). The second part demonstrates the low estate into which Israel had fallen with idolatry (the Danites, chs 17-18), and profound immorality (chs 19-20). The theme verse of the book is, of course, 21:25, "In those days there was no king in Israel; everyone did what was right in his own eyes." But the tragedy of the book  can also be summarized by a comparison of 1:1-2 with 20:18. In this period, Israel was reduced from gathering together to remove their enemies from the land, to being gathered against one another in civil war. 

The Book of Ruth has more to it than can be done justice in a couple of lines. But it gives "the other side" of the picture we get from Judges. Even though the people were disobedient; even though the people were oppressed by outside forces; yet there were faithful men and women among the people, and amid the seeming chaos of the times, life for many went on as usual.

As for lesson for us, we should learn here to remember that God has given us a great calling to conquer the earth through the power of the gospel (Joshua); that in any age the church is likely to be weak and oppressed (Judges); but yet the Lord knows those who are his and there are yet faithful men in the land (Ruth).

Deuteronomy and the Ten Commandments

The common critical view regarding the organization of Deuteronomy is that it is disorganized, and that the level of disorganization can only be accounted for by the fact that the book was developed and added to over time. However, John Walton has argued in his A Survey of the Old Testament (coauthored with Andrew Hill, and now in its second edition), that the legal portion of Deuteronomy actually presents the reader with a sequential exposition of the Ten Commandments. His outline is as follows:

First Commandment: chs 6-11
Second Commandment: chs 12
Third Commandment: 13:1-14:21
Fourth Commandment: 14:22-16:17
Fifth Commandment: 16:18-18:22
Sixth Commandment: chs 19-21
Seventh Commandment: 22:1-23:14
Eighth Commandment: 23:15-24:7
Ninth Commandment: 24:8-16
Tenth Commandment: 24:17-26:15

While the reason for the location of some laws is still obscure, the reader can benefit from considering Walton's proposal, and beginning to see the laws in light of the commandments. John Currid, in his commentary on Deuteronomy from Evangelical Press, essentially follows Walton, although disagreeing with him on a couple of minor points.

On Reading Numbers

This book is a mix of three things: preparing to leave Sinai, the sojourn in the wilderness, and preparing to enter Canaan. A census occurs at the beginning of the first and third sections. The first section is devoted to the organization of the people for their camping and marching. Imagine concentric squares with the tabernacle at the middle. The first square around the tabernacle consist of Moses and Aaron and families, and the three clans that make up the tribe of Levi, with one camp on each side of the square. The second ring is made up of the tribes divided into groups of three, each group of three on a side. The marching order of the tribes puts the tabernacle in the center of the tribes (see Numbers 2).

The wilderness sojourn is the best-known part of the Book of Numbers, essentially beginning with the refusal of the people to enter the land, and ending with them camped by the Jordan, being prophesied over by Balaam.

The last section begins with the second census (40 years after the first, during which the total number of Israelite fighting men has dropped (certainly unexpected after the prolific fecundity of the people in Exodus, as described in Exodus 1). Moses then makes preparations for Israel to enter the land, beginning and ending with the questions regarding the daughters of Zelophehad.

The intent of the book is to remind the people of God that we are under his marching orders, and that we are to move out and forward according to those directions. While it is easy to point the finger at the disobedient Israelites, many Christians (and many churches) spend years wandering in the wilderness due to fundamental disobedience to God's instructions for how we are to conduct our lives here.

On Reading Leviticus

For more comments on Leviticus, see my posts from March 2007. This post asks the question, "How should we read Leviticus?" Or, "What should we expect to learn from Leviticus?"

Leviticus constitutes part of the large central section of the Pentateuch. The Pentateuch can be outlined in three points as follows:

I. From Creation to Sinai: Genesis 1-50, Exodus 1-18
II. Israel at Sinai: Exodus 19-40, Leviticus, Numbers 1-10
II. From Sinai to the Jordan: Numbers 11-36, Deuteronomy

The central section of the Pentateuch presents God's constitution of Israel as his treasured possession among the nations. As such, he will dwell in their midst. But Israelites, like other men, are sinners, and their sin threatens the relationship that God establishes with them. Thus the book of Leviticus sets forth how the relationship is to be restored when it is broken by sin (the sacrifices), how the holiness of God is to be reflected in the individual lives of Israelites and in the corporate life of Israel (food laws, cleanness laws, holiness laws, and the liturgical calendar).

In all this Israel becomes an example for the church. The holiness of the lives of individual Christians and the holiness of the life of the church is to reflect the holiness of God. Of course, many of the things that were to characterize the life of Israel (food laws, holiness laws, liturgical calendar) are fulfilled in Christ, and applied to his people by the work of the Holy Spirit. But it is essential for Christians to learn that God is holy, and his people are therefore to be holy, and that their holy behavior is to pervade every aspect of their lives as holy behavior was to characterize every aspect of the life of Israelites and the life of Israel.

If you learn nothing else from Leviticus, at least learn that.

On Reading Exodus

Part of the problem with the Pentateuch is that we tend to see it as five distinct books. In a sense, they are, in that all of the manuscripts that we have divide between the books at the same point our English Bible do. The problem with that is that we tend to read them as separate entities. But they are identified traditionally (and rightly) as The Five Books of Moses. They have one author, therefore one point of view, and one aim. They tell a unified story, so each book of the five should be read as a part of the larger whole. This is the strength of John Sailhamer's The Pentateuch as Narrative. In spite of some difficulties I have with his interpretation, especially concerning Genesis 1-11, still he makes the reader look at each book as a part of the larger whole.

That brings us to Exodus. What part does it play in the larger whole? The first thing to consider is the outline of the book.

I. Deliverance From Egypt, chs 1-15
II. From the Red Sea to Sinai, chs 16-18
III. At Sinai, chs 19-40

That makes the point that Exodus connects with Leviticus and Numbers, because all of Leviticus and the opening chapters of Numbers take place at Sinai. It also connects with Genesis because the end of Genesis sets up the beginning of Exodus.

The Book of Exodus should thus be read as follows: It tells the story of the chosen family, descending from Abraham, having grown into a slave nation in Egypt. God comes to deliver his people and bring them to Sinai, where he will enter into a national covenant with them. The framework of that covenant and its requirements are spelled out in chs 20-24. The directions for the building of the tabernacle (chs 25-31) provide for the dwelling of God in the midst of his people. These directions are bracketed by the Sabbath (24:16 and 31:12-17), the day of God's favor. But the people smash the covenant with their faithlessness in their having quickly turned to another god, or at least a god they could see. In the face of the threat of destruction, Moses intercedes for the people, and God restores the covenant (ch 34). As a result of the restoration, the divine dwelling place may now be built in the midst of the people (chs 35-40). Again, note how the Sabbath, the day of God's favor, brackets the Golden Calf episode (31:12-17 and 35:1-3).

The book comes to its conclusion with the Glory of God appearing to the people and descending upon the tabernacle (40:34-38). This shows not only God's presence with his people, but his determination to accompany them in their travels (40:38).

Everything in the book should be read in the light of this overall framework.

Job 27-42

Following the dialogues with Eliphaz, Bildad, and Zophar, the Book of Job concludes with three monologues and an epilogue. The monologues are those of Job (chs 27-31), Elihu (chs 32-37), and God (chs 38-41). Job's monologue presents his final defense of his integrity, focusing on the problem of understanding/wisdom in ch 28. The idea is that human wisdom is insufficient to comprehend Job's situation, and God alone is capable of understanding. Thus, the best man can do is fear God and turn from evil. Job then seeks to demonstrate that this has indeed been the course of his life.

Elihu's monologue has probably been over analyzed because he has not previously been mentioned in the book. His message probably serves two primary purposes. First, he puts forth the instructional element in suffering, that is, that suffering presents an opportunity for learning. This has not been suggested in any clear way in the book up to this point. Second, Elihu's speech serves to heighten expectation for God's appearance on the scene. In other words, he serves to increase the tension.

God's monologue does not address Job's concerns. He does not explain himself. Instead, he takes the "Pauline" tack, "Who are you, O man?" But in his response God emphasizes both the demonstration of his wisdom in the making of creation and the care he continually exerts in providence, giving his statement an "if God so clothes the grass" character that Job picks up on.

The Epilogue. Does Job repent? If he does, of what does he have to repent? God says that Job spoke truly concerning him. Instead, a better translation is "I comfort myself upon dust and ashes. That is, even in the midst of my scraping myself upon the dust heap, I comfort myself with the vision and knowledge I now have of God. Lest anyone think this is a new idea with me, I borrowed it from The Word Became Fresh by Dale Ralph Davis, pp. 118-119, footnote 18.

Notes on the Bible, Job Continued

Yes, it has been three months. If you're keeping up with your Bible reading, you're well beyond Job by now. But I though I ought at least to finish up my overview of Job.

Chapters 4-26 constitute the dialogues among Job and his friends Eliphaz, Bildad, and Zophar. In the first round (chs 4-14) the friends express their "karma" view of theology. That is, if something bad happens to you, it was in payback for something bad that you did. It is easy to fault Job's friends for this, but it is a theology that most people naturally fall into. Witness, for example, the disciples of Jesus in John 9:2. Since Job's situation has gotten so inordinately bad, he must have done something inordinately bad to deserve it. That is what all three friends say, though more nicely and at greater length. Job insists that such is not the case. In the course of his responses, Job recognizes the need for an arbiter between God and man (the "daysman" of 9:33 KJV) and he continues to trust in God in spite of circumstances (13:15).

In the second round of dialogues (chs 15-22), the friends, apparently disappointed by Job's unwillingness to admit his great sin, continue the make their charges, though more sharply and with less grace. Job on his part continues to evidence faith in God and in his own vindication (19:23-27), though it is clear that he is struggling to hold on.

The last round of dialogues is the shortest, as if all the verbal combatants are running out of energy, as well as out of things to say. Nothing really new is said in this section. Zophar does not speak in the last round, and Bildad speaks only briefly. The dialogues end with Job's assertions that his friends have done God no service, and that God is greater than their theology. Thus the dialogues end with Job maintaining his trust in God and the certainty of his vindication.

It's my view that too many of those who would preach through Job tend to spend too much time in the dialogues and end up with a great deal of repetition.

Notes on the Bible January 22

Job 1-3

First, I want to recommend a quick study book on Job that does a marvelous job of putting the book together. That is Conflict and Triumph: The Argument of the Book of Job Unfolded by William Henry Green. Green taught Old Testament at Princeton Theological Seminary in the late 19th century. This work is a real help at guiding the Job novice through the book without getting lost in the details.

As far as the general outline of the book goes, this is my variation on the theme.
I. Prologue, chs 1-2, setting up Job's situation
II. Dialogues, chs 3-26, in which Job and his friends debate the theology of his situation
III. Monologues, 27:1-42:6, in which Job, Elihu, and God address Job's situation
IV. Epilogue, 42:7-17, in which Job is restored

It is often said that the purpose of the Book of Job is to answer the question, "Why do the innocent suffer?" That is probably too simplistic, especially because the book doesn't explain why God offers Job as an example in the first place. The book is complex, and we will see some of its purposes over the next several days as we read through the book.

The prologue gives us the man Job as an example of integrity. Job is described in four terms, three positive and one negative. He is first a man of integrity ("perfect" in the KJV). That means he is not a hypocrite. He is the same inside as outside. Second, he is upright. That means that his conduct is correct "in regard to ethical norms and religious values" (see New International Dictionary of Old Testament Theology and Exegesis, vol 2, pp 564-5). Third, he feared God, or. more correctly, was a God-fearer. That is a term used throughout the Old Testament to identify men of faith. Finally, he turned away from evil, that is, from acting in an evil way.

This man then loses first his property and his children. Then he loses his health. That sets the terms of the debate. Interestingly, though the Satan's cynicism seems to be the provocation for the events. he disappears from the book after chapter 2. Job begins the dialogues by expressing the wish that he had never been born. Had he not been born, then he would not have been exposed to the trouble he now experiences (3:25-26).

Matthew 14:22-36

Jesus walking on the water provokes the disciples' statement, "Of a truth, thou art the Son of God." This anticipates Peter's confession in chapter 16. As well, looking to Jesus for calm in the storm sets the stage for the faith the disciples will need as Jesus faces increasing opposition. The fact is that the disciples never quite get it, but the message was there for them. Lest we look down on the disciples, let us reflect on the number of times we haven't quite gotten what Jesus says to us in His Word, and we have been as much Little-faiths as the disciples.

Notes on the Bible January 21

Genesis 49-50

Genesis 49 is an extended poem, a blessing addressed to each of the twelve sons of Jacob. Two things are clear. Judah has become the chief of the sons, the chosen line through whom the One would come. Joseph retains a major significance as well. These are indicated by the more extended treatments given to both Judah and Joseph. The mention of Shiloh in vs 10 (KJV, NKJV) has been a cause of a great deal of discussion. Most modern versions take it as an unusual form that should be rendered "He to whom it belongs. This and other possible alternate readings of the passage have been proposed. Part of the opposition to "Shiloh" comes because it has traditionally been understood as a Messianic passage, not only in Christian but in Jewish tradition (the note in the Stone Edition Tanach says, "Until Shiloh arrives, i.e., the Messiah, to whom the kingdom belongs"). Robert Alter comments in his The Five Books of Moses, "This is a notorious crux. The Masoretic Text seems to read 'until he comes to Shiloh,' a dark phrase that has inspired much messianic interpretation." My own sense is that the name Shiloh should be retained, and it would go in a list with other obscure names in the Old Testament that apply either to the Messiah or to the people of God. Another example would be Jeshurun in Deut 32:15.

Genesis 50. This wraps up the Joseph story, with Joseph burying his father, making final reconciliation with his brothers, and making arrangement for the return of his remains to the Land of Promise. Thus it sets the stage for the transition to Israel in Egypt, which picks up in Exodus 1. However, in our reading schedule, we will be moving to Job before Exodus.

Matthew 13:53-14:21

Here begins the period of opposition to Jesus, beginning with the people's rejection of him because they know his family, and continuing with Herod's misunderstanding of Jesus and his mission. Jesus' response, however, is to continue to have compassion upon these lost sheep, and to provide for them in accordance with his mission. See especially 14:14. He gives us here an example for what our own response to opposition should be--that we continue to have compassion on the lost, and minister to them as we are able.

Notes on the Bible January 19-20

Genesis 45-48

These chapters begin the conclusion to the Joseph narrative. Joseph reveals himself to his brothers.Israel and his sons move to Egypt. Joseph establishes full pharaonic control over all Egypt as the people essentially sell all they have, including their souls, for food. [This notice makes me wonder how much Americans are satisfied with increasing government control over their lives as long as their stomachs are full. It seems to be an early case of 'bread and circuses.']

Chapter 48 then gives the account of the blessing of Ephraim and Manasseh. As is the case throughout Genesis, the younger brother is preferred over the elder. This shows that essentially Joseph is treated as the eldest brother, as he receives a double inheritance. The story at this point seems almost to end where it started, with Joseph as clearly the preferred son.

Matthew 13:10-52

The parables of the kingdom, which are found all together here in Matthew. One of the most difficult of these is the parable of the wheat and the tares (parable given in vss 24-30, interpreted in vss 36-43). There is much debate in the commentary literature over whether the field is the world or the church. Jesus words in vs 38 seem to settle the question, "The field is the world." But that creates a problem for some who have difficulty equating the world (vs 38) with the kingdom (vs 24).

Notes on the Bible January 17-18

Genesis 41-44

These chapters give us the heart of Joseph's restoration, beginning with his interpretation of Pharaoh's dreams, and ending on the verge of Joseph revealing himself to his brothers. The dreams of Pharaoh pair with Joseph's double dream in ch 37. The two sets of dreams bracket the period of Joseph's humiliation.

Chapters 42-44 constitute Joseph's testing of his brothers, as he seeks to determine the state of their hearts. The conclusion of the episode comes in Judah's refusal to allow Benjamin to be taken prisoner, but his insistence upon taking Benjamin's place. Since Judah had been the cold-hearted leader in the sale of Joseph into slavery, this shows the complete turnaround in Judah's character. This change had its beginning in the Tamar situation in ch 38. Throughout the testing, Joseph is in control of the situation, and is orchestrating events to move them to his own ends. Unlike ch 37, where God is not mentioned, God's control of all events is clear in the language.

One particularly important transition to note is the change from Jacob (42:36, the lamentation over the loss of Simeon) to Israel (43:6). Jacob is the character as schemer and supplanter, while Israel is the character of faith. It is in faith that Israel entrusts Benjamin to the care of Judah. The tone of 43:14 (If I am bereaved, I am bereaved) is completely different from that of 42:38 (ye shall bring down my grey hairs with sorrow to the grave).

Matthew 12:15-13:9

In 12:15-21, the controversy with the Pharisees continues, with Jesus drawing his attention to his fulfillment of the Messianc promises from Isaiah. In the remainder of ch 12, Jesus focuses his attention against the Pharisees, first by means of a miracle (lending further credence to his Messianic claim), and then in direct criticisms of Pharisaism. Chapter 13 begins the third large teaching section in Matthew, concerned mainly with the parables of the kingdom.

Notes on the Bible January 15-16

Gen 36-40

Genesis 36. This surveys the descendants of Esau, in schematic fashion. As is typical in Genesis, the non-elect line is dealt with briefly before the narrative moves on to a more detailed treatment of the elect line. Perhaps the most important item to note in this chapter occurs in the last verse. Here it notes that the descendant of Esau lived in the land of their possession. It contrast radically with the first verse of Gen 37, where Jacob lives in the land of the sojournings of his father. Esau has his possession. Jacob does not yet have his. He is still waiting on the promises.

Genesis 37. The life of Joseph, from the beginning here to the time of his promotion to second in Egypt is bracketed by dreams. The dreams in this chapter need no divine interpreter, since there meaning is obvious. It is significant, though, that God is not mentioned in the chapter. God operates in the background here in the rivalry between Joseph and his brothers.

Two notes about the selling of Joseph. First, the terms Ishmaelites and Midianites are used interchangeably. See, for example, 37:36, where it is the Midianites who sell Joseph to Pharaoh, and 39:1 where it is the Ishmaelites. Second, Reuben is absent from the scene when the rest of his brothers sell off Joseph (see 37:28-29). It is Judah who is the ringleader in the selling of Joseph.

Genesis 38. The shift in focus from Joseph to Judah is intentional, not accidental. As Judah had taken the lead in getting rid of Joseph, part of the significance of the larger story is the redemption of Judah, who goes from being the leader in evil to being the leader in good, and finally the one through whom the promised one will come (see 49:8-12, especially vs 10). The events surrounding Judah and Tamar bring Judah to humbling and, evidently, repentance.

Genesis 39-40. Two things of note here. First, the specific mention of God's blessing on Joseph even in the middle of evil circumstances. At the very least the Christian should learn that God's blessing is not always attended with pleasant circumstances. Second, notice the emphatic way the text tells us that the chief cupbearer neglected Joseph. 40:23 says, "Yet the chief cupbearer did not remember Joseph, but forgot him." The word "remember" in Hebrew often has the connotation of calling to mind. Negatively, the cupbearer did not call Joseph to mind. In fact, he positively forgot Joseph. Nonetheless, in the midst of evil circumstances that continue for an extended period, God blesses Joseph.

Matthew 10:40-12:14

This section concludes Jesus' oration on discipleship. The narrative then moves through the transition from the conclusion of the ministry of John the Baptist to the focus on Jesus' ministry. Chapter 12 begins to show the clash between Jesus and the Pharisees, focusing initially on the law of the Sabbath. In this, Jesus' shows the Pharisees' Sabbath understanding to be legalism. Jesus does not do away with the Sabbath, but puts it in its true context.

Notes on the Bible January 11-14

This is what happens when you are out of town for a couple of days. You get behind on your posts.

Genesis 27-35

This section takes us most of the way through the life of Jacob, or at least up to the genealogy of Esau, then the transition to Joseph.

Gen 27. The Blessings on Jacob and Esau. There is an interesting play on words in the two blessings. Note vs 28, "Therefore may God give you of the dew of heaven, and the fatness of the earth;" and vs 39 "Behold, your dwelling shall be of the fatness of the earth and of the dew of heaven from above." The Hebrew will bear two interpretations. The one is that both Jacob and Esau will benefit from the dew of heaven and the fatness of the earth. The other is that Jacob will benefit from them, but that Esau will be shut off from them. Interpreters differ, but I think the former is intended. After all, when Jacob returns from his 20 years with Laban, Esau tells him, "I have enough, my brother" (33:9).

Gen 28. Jacob's Vow. Many interpreters understand Jacob in vss 20-22 to be bargaining with God, "If you will do all this for me, I will serve you." Rather, the "then" ought to be placed at the beginning of vs 22. Further, Jacob's vow is simply reiterating God's promise to him in the dream (see vvs 13-15). In other words, it is Joseph's affirmation of faith, not his bargaining with God.

Gen 30. The Multi-Colored Rods (vvs 37ff). This has all the appearance of Jacob attempting to influence the coloring of the offspring of the flocks. The fact that it "worked" is not due either to magic or to some kind of science we don't understand yet, but to God's intent to bless Jacob in spite of Laban's trickery.

Gen 32. Jacob's Wrestling. Was this prayer or wrestling? My own view is that it was wrestling. The substance of the prayer is found at the beginning of the chapter (vss 9-12). At the end of the episode is the very physical wrestling by which Jacob was determined to wrest a blessing from God. Here, he was working for assurance.

Gen 35. The End of the Generations of Isaac (25:19-35:29). This extended section of Genesis ends with the deaths of Rachel and of Isaac himself. It is followed by the terse summary regarding Esau in ch 36 before moving on to the story of Joseph. Thus, omitting ch 36, chs 34-38 are hard times for Jacob. The believer does not avoid the pains of this world by his faith, but is strengthened to triumph through them.

Matthew 8:16-10:39

This is quite a mixed section, with a number of miracles interspersed with teaching, leading to the second long teaching section in Matthew in ch 10. The section begins with a statement regarding the cost of discipleship, and the long concluding teaching section deals specifically with the truths that confront the disciples of Jesus.

Notes on the Bible January 9-10

Genesis 24-26

Chapter 24. The Holman Christian Standard Bible gives the chapter the subtitle, "A Wife for Isaac." That is better than some others, such as "Isaac and Rebekah" in the ESV and the TNIV. But as a real character, Isaac appears only in the concluding paragraph of the chapter. So what is this chapter really about? Some see in this chapter a type of the Trinity (Abraham as the Father, Isaac as the Son, the elderly servant as the Holy Spirit, gone to fetch a bride for the Son). At first glance, this works, which is probably why the idea is popular. But it very quickly breaks down. There is no gospel here. The Son does not die, in fact, he doesn't even have anything to do with the proceedings.

Chapter 23-26 of Genesis mark a period of transition, from the generation of Abraham to the generation of Isaac. The generation of Isaac is dealt with very briefly, moving on quickly to the generation of Esau and Jacob by the middle of chapter 25. But this gives us part of the context for considering the meaning of ch 24. The other part of the context is provided by a consideration of the author and original historical context for the writing of the chapter. Moses is writing this in part for the generation in the wilderness as they prepare to enter the Promised Land. In line with the other commandments they have been given, this chapter gives a major emphasis to the command not to intermarry with the native Canaanites. Isaac is not to have a wife from the Canaanites. Neither is he leave the land of promise. These two points serve as lessons for the Israelites. Also notice how much emphasis there is in the chapter on the Lord's provision, as well as emphasis on prayer and faithfulness to one's task. It should not be missed that the servant's prayer is the first recorded prayer in Scripture.

So we can take the following lessons from ch 24. Believe the promises of the Lord. Pray that he would fulfill his promises. Do not look outside the covenant people of God for a spouse. Above all, prepare for your own passing. Notice that the chapter begins with the observation regarding Abraham's age. He doesn't know how many years he has left, and he is preparing for things after his departure. We are mortal, and unless we prepare for our departure, our work may well die with us. So many great men of God have had great ministries that died on the vine after their death, or that changed character entirely in part because they did not plan for their departure. There is much food for thought in this chapter. There is not, however, a picture of the Trinity.

Chapters 25-26. The material here is pretty simple. Esau sells his birthright and Isaac inherits the promise. Notice the affirmation of the covenant promise to Isaac in 26:1-5. In spite of Isaac's failure of faith in trying to pass off Rebekah as his sister, in which he emulated his father, God protects and restores, providing for the continuation of the covenant promises. A note to you fathers. Your children will certainly repeat your sins. They will learn unconsciously in your home, even as you will unconsciously teach them.

Matthew 7:1-8:15

True disciples, built solidly on faith, bear fruit. That, in short, is the message of the concluding chapter of the Sermon on the Mount. Chapter 8 then begins the first set of miracle narratives. In part, the purpose of these miracle narratives is to show the divine approbation of Jesus' ministry. See Nicodemus' statement in John 3:2, "No one can do these signs that you do unless God is with him." Jesus' miracles begin here with a reaching out to unclean, those who are, religiously speaking, in an unacceptable state for the worship of God. Jesus cleanses the leper, and he heals the centurion's servant, given the centurion's faith. Jesus is thus also breaking down the Jew-Gentile wall that saw all Gentiles as unacceptable before God.

Notes on the Bible January 7-8

Genesis 19-23

Lot and His Daughters. One trouble with historical sources is that they are sometimes more squeamish than we are, thought frankly, the subjects of squeamishness change from age to age (more on that later). What I am referring to in particular is commentary treatments regarding the episode of Lot and his daughters. The primary purpose of it is to account for the origin of the Ammonites and the Moabites, and to show their relationship to the line of Abraham. The common English translation of Calvin's commentary on this matter eliminates Calvin's comments almost entirely, saying in a footnote only, "The lengthened commentary on this [vs 31] and the following verses, it has been necessary almost entirely to omit. Perhaps the only points worthy of notice in it, are the following: 1. Calvin supposes Lot to have been under judicial infatuation in consequence of his intemperance on this occasion. 2. He explains, as other commentators do, the names of the children of Lot's daughters."

In other words, Calvin was a little too explicit in his discussion of the passage. Maybe some modern Latinist will deign to give us what Calvin said.

Abraham and Abimelech (Gen 20-21). Since the text focuses on Abraham and his seed, it is easy to forget that there were other peoples inhabiting Canaan. The episodes related here remind the reader, as they were no doubt intended to remind Moses' original readers that, as with Israel in the days of Moses, the Canaanites were then in the land. The difference would have been, of course, that in Moses' and Joshua's day, there were to be no treaties with those inhabitants. Abraham was allowed the treaty, because the sin of the Amorites was not yet full (15:16).

The Binding of Isaac. There has been much written on this passage, by better men than I. So I will do no more here than to note that most English versions title this section "The Sacrifice of Isaac." Of course, that is wrong, because no sacrifice of Isaac took place. There was a substitute offered for him. The Jewish tradition has it right here when the call it "The Binding of Isaac."

The Death of Sarah. Abraham was still sojourning in the land, as a stranger. He was looking for a new land of which this was only the type. Thus, in order to have a proper place to bury his dead, he must purchase it from the Hittites who at the time had ownership of the land. For none of the pre-Exodus patriarchs does the land become theirs. Even Jacob dwells in the land of the sojourning of his fathers (Gen 37:1), and he eventually leaves for Egypt. It is only with the generation of those under the leadership of Joshua that they become possessors of the land.

Matthew 5:43-6:34

The interpretation and application of much of this section has been complicated by an overly literalistic approach. This is not a program that is intended to set out the ethics of nations. Instead, this focuses on the heart of the believer and his attitude toward the things of this world. The believer who focuses on the things of this life is turning his back on the things of the life to come. In fact, the person wedded to the things of this world, and worried about them, shows to all where his heart is. It has been suggested that the reason modern American evangelicalism has produced no great works on heaven is that evangelicals already have their heaven here on earth.

Notes on the Bible January 5-6

Genesis 13-18

The Trouble with Lot. Lot appears throughout this section as a trouble to Abraham. First, there is the dispute over land that takes up most of chapter 13. Second, there is the capture of Lot and the ensuing battle that takes up most of chapter 14. Third, there is the warning of the destruction of Sodom and Gomorrah in chapter 18. The key individual in the ensuing chapter is Lot. One wonders what might have happened if Abram had not brought Lot along in chapter 12. That seems, after all, to have been the point of God's saying to Abram, "Get thee out of thy country, and from thy kindred, and from thy father's house." Furthermore, Lot and his line fade almost into oblivion after Genesis 19.

The Trouble with Abram. After God gave Abram the promise in chapter 12, Abram endangered the possibility of its fulfillment by attempting to pass off Sarai as his sister (12:10-20). After the Lot episodes (chs 13-14), God reiterated the promise to Abram, confirming it with the covenant ritual. Once again, in the following chapter, Abram endangered the possibility of the fulfillment of the promise by heeding Sarai's advice. God graciously restored Abram, and reiterated the promise and the covenant, this time with the sign of the covenant. Whatever man does to endanger the fulfillment of God's promises, God overrules to his own glory and the completion of his promised work.

The Covenant Sign. We noted in chapter 9 that God takes the sign of the covenant as if it were intended for him, not for man. This attitude continues in chapter 17 with the sign of circumcision. Even if a son is born to covenant parents, he is not considered part of the covenant community unless he has the sign of the covenant. If he has not the sign, he is a covenant breaker (17:14). It's important to keep that in mind when we consider the signs of the covenant for New Testament believers.

Matthew 5

It is a commonplace among scholars that the Gospel According to Matthew presents Jesus as the New Moses. Thus, there are five major blocks of teaching material in Matthew that are seen as corresponding to the Five Books of Moses. These blocks of teaching in Matthew are chs 5-7, commonly known as the Sermon on the Mount; ch 10, the disciples' message; ch 13, the kingdom parables; ch 18, church discipline; and chs 23-25, the woes to the Pharisees and the Olivet discourse. Each of these sections ends with the statement, "And it came to pass, when Jesus had ended these sayings" (see 7:28; 11:1; 13:53; 19:1; 26:1). Though it is impossible to find any real correspondence between the five teaching blocks in Matthew and the Five Books of Moses, the fact that we have five sections of teaching, each clearly marked at the end, tells us something about Matthew's organization of the material.

The Beatitudes. There has perhaps been more literature published on the Beatitudes than on any other single section of Scripture. I do not think they are intended to be a "new law" for the Christian. Nor are they a "kingdom ethic" that does not apply until the coming of the millennial Messianic kingdom. Rather, their purpose is to tell us something about the heart of the disciple of Jesus. This is made more clear by the fact that Jesus follows the Beatitudes with an exposition of the law.

The Exposition of the Law

Jesus' exposition of the law is not a "new law." Nor is it an expansion of the law. It does not tell us that in the Old Testament the law applied only to the action, but in the New Testament it applies to the heart. No, Jesus is clarifying the law, making the point that it had always applied to the heart.