Have you ever wondered sometimes why the Bible mentions two genealogies of Christ – one in Matthew 1 and another in Luke 3? The most confusing thing about them is that they are totally different! Why are these two genealogies both in the Bible? Can we learn anything from them?
Course Spotlight from The Life Ministry and Teachings of Jesus Christ: (Unit 1) The Early Life of Christ
Author: Mr. Kenneth Frank | Faculty in Theology, Living Education
Estimated reading time: 8 min., 40 sec.
Try as they might, people can read and reread the sacred text and yet never grasp the deep, underlying instruction from God’s Holy Book. They may discover surface details but the deeper truths of Scripture must be unlocked to trusting minds. The NIV Biblical Theology Study Bible explains: “Without the Lord’s intervention, we will miss the wonderful treasures in the word” (Tecarta Bible App). Bible readers must discover the frame of mind that God requires of inquirers. This Digging Deeper searches for this key to understanding.
Our primary text is: “Open thou mine eyes, that I may behold wondrous things out of thy law” (Psalm 119:18 KJV throughout). Notice that it is a prayer request from a believer who already had sufficient spiritual insight to recognize that he was still missing the even deeper significance of Scripture. He realized he was impeded from beholding wondrous things. That impediment was sin. Adam Clarke’s Commentary on the Bible elucidates: “The Holy Scriptures are plain enough; but the heart of man is darkened by sin. The Bible does not so much need a comment, as the soul does the light of the Holy Spirit. Were it not for the darkness of the human intellect, the things relative to salvation would be easily apprehended” (e-Sword 13.0).
A spiritual prognosis will specify what needs attention. Joseph S. Exell’s The Preacher’s Complete Homiletical Commentary details the human condition further: “I. That man by himself cannot see wondrous things. The Hebrew phrase is, ‘Unveil mine eyes;’ implying—1. That man is spiritually blind (Revelation 3:17; Job 11:12). (1.) By sin (Ephesians 4:18). (2.) By reason of ignorance. (3.) By reason of self-conceit (1 Corinthians 8:1-2). (4.) By reason of prejudice and disaffection (Luke 16:14; 2 Corinthians 4:4). 2. That man is not only thus naturally blind, but lacks that divine light which can alone reveal and illuminate the sacred mysteries. Man is both blind and in the dark. His therefore is ‘gross darkness.’ 3. That this blindness and darkness are universal. The Psalmist’s case before his prayer was not the exception, but the rule” (e-Sword 13.0).
Taking a closer look at some words used in our text will expand our understanding. The word open has the sense of “unveil.” The Dake Reference Bible notes that the Hebrew word is “galah (H1540), unveil; uncover; remove that which hinders sight (Psalm 119:18; Numbers 22:31…)” (Bible Analyzer 5.4.1.22). Dake’s illustrative verse, Numbers 22:31, comes from the account involving Balaam when his donkey spoke to him. The LORD had to open Balaam’s eyes to see an angel standing with a drawn sword causing him to bow his head and fall flat on his face in submission. Balaam had been blinded by his willfulness and sin.
The Bible is veiled to those who do not have “eyes to see.” Until one submits to God in repentant obedience the meaning of sacred text remains veiled. We need to pray for insight beyond our abilities. The Cambridge Bible for Schools and Colleges explains this word open: “Natural sight is unable to discern the mysteries (cp. Psalm 119:27) of Divine revelation; hence this prayer for the removal of the veil from his eyes. Cp. 2 Kings 6:17 (a different word); Ephesians 1:17-18” (e-Sword 13.0).
The apostle Paul’s conversion illustrates this process: “And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized” (Act 9:17-18). From that point on, Paul had “eyes to see.” He became one of the most effective first-century apostles, writing 14 of our New Testament books employing this spiritual insight.
The word behold in Psalm 119:18 means “discern, or see clearly”. The author asks God to enable him to understand God’s revelation as He intends. In His first recorded sermon, Jesus said one of the reasons for His ministry was the “recovering of sight to the blind” (Luke 4:18). He will cure spiritual myopia.
The word wondrous too has special significance. The Ultimate Cross-reference Treasury defines this word as “the wondrous, spiritual, truths that lie hid beneath the letter” (e-Sword 13.0). Bible readers will discern surface teachings, but to grasp the deeper issues submissive prayer is required. The ESV Study Bible states that the wondrous things are: “Probably the wondrous works recorded there and what they reveal of God himself (cf. v. 27; Ex. 3:20; Josh. 3:5; Ps. 78:32; 145:5)” (Tecarta Bible App).
Some cross-references are enlightening: “Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. But he that is spiritual judgeth all things, yet he himself is judged of no man” (1 Corinthians 2:12-15).
Paul’s declaration about comparing spiritual things with spiritual refers to employing Scripture to interpret Scripture – one of the most important Bible study principles. These verses explain a major problem people have in reading the Bible today: they try to read it using man’s wisdom instead of seeking God’s wisdom provided by the Holy Spirit. Without that, the words of Scripture are foolishness to them because they are spiritually discerned. This accounts for much of the biblical skepticism not only among the general public but even among biblical scholars today.
The word law at the end of our primary text does not refer only to God’s Old Testament legislation. The Hebrew word torah has the broader meaning of instruction or teaching. The Jamieson, Fausset, and Brown Commentary expounds it as: “The wonders of the law, not only its deep mysteries, but its practical truths, proceed ‘out of’ it only to the spiritually enlightened” (e-Sword 13.0). This is what it takes for “rightly dividing the word of truth” (2 Timothy 2:15). Unless we discern properly, we are apt to misinterpret Scripture and attempt to apply it in ways not intended by the Author. Our primary text explains how Bible readers should discern the meaning of biblical truths to properly apply its teachings to their lives.
Albert Barnes’ Notes on the Bible explains God’s law as: “Out of the written word; out of the Scriptures. The word ‘law’ here is used to denote ‘all’ that God had revealed to mankind; all that is contained in the volume of inspiration. The truths taught here are:
(1) That there are deep, hidden, secret things in the word of God, which are not perceived by the natural man;
(2) That those things, when understood, are suited to excite wonder, or to fill the mind with admiring views of God;
(3) That a special illumination of God is necessary that man may perceive these things; and
(4) That the proper understanding of these things is connected with prayer, and can be hoped for only in answer to prayer” (e-Sword 13.0).
This brings forward another vital key for Bible study. Before beginning one’s daily Bible reading and study, students should pray that God will unfold its significance before the reader’s eyes. David Guzik’s Enduring Word Commentary elaborates: “In order to keep God’s word, must we not pray to understand it? What then is this prayer? Not – give me a plainer Bible – but open my eyes to know my Bible. Not – show me some new revelations beside the law – but make me behold the wonders of the law (Bridges)” (e-Sword 13.0). So many clamor today for “clearer, more modern” translations of the Bible when the chief problem is their spiritual blindness caused by sin. Our standard classic English Bible is clear enough to those who ask God to open their spiritual eyes.
The Pulpit Commentary carries this thought further: “To how many the Bible is all dark and dull, incomprehensible in many parts, and void of interest in others! It is because the films of sin and prejudice have rendered their eyesight dark and dull. Let their eyes be but opened, and they will behold, not, as now they do, mere words, but wondrous things out of God’s Law” (e-Sword 13.0).
With a submissive mind willing to respond to what is read, God will surely enlighten the reader to what is required to deepen one’s relationship with Him. Such readers will receive life through God’s Word (Psalm 119:17). Bible study should be life-giving. Far too many never experience the word as God intends. Readers need to pray for open eyes so that the blinder of sin will be removed. Once Christians are in a harmonious relationship with Christ, spiritual blindness can be cured by this sincere request: “Open Thou mine eyes.”
Kenneth Frank was born and raised in New Jersey, USA, and attended Ambassador College, graduating in 1973. He served in the Canadian ministry from 1973-1999, after which he returned to the USA to pastor churches in Maryland, Virginia, and North Carolina for 15 years. Having earned a BA degree from Ambassador College he later earned a MA degree from Grand Canyon University before being assigned to the Charlotte office to teach at Living University, now Living Education. Currently, he teaches the Survey of the Bible course to the on-campus students and writes the Digging Deeper column for our online Bible study program. He is married, has four children, and seven grandchildren.
In some of our online courses, we have a “Student Thoughts” section where we ask a question to see what the students think. In Unit 4 of the Life Ministry and Teachings of Jesus Christ course, we asked the question:
Come take a look at some of the Student Responses below!
“By Christ asking for God to forgive those who were crucifying Him, He showed exactly what He meant in Matthew 5:44 where He said to ” Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you.” If we all could learn to do this today, we would be showing that Christ is indeed living through us.“
-GW
“Jesus Christ had compassion on the world when He was suffering, because He saw the big picture of the Kingdom coming ahead. Suffering has a way of humbling a person to a point of understanding that cannot be understood by any other means. When we suffer, we draw close to God and He gives us a peace and clarity that helps us see beyond our suffering. Jesus had the ultimate vision of the Kingdom and could see that in the resurrection, the hearts of those that crucified Him would be cut deeply by their wrongful condemnation of Him. We as His followers have to forgive those that sin against us also in order to have our sins forgiven and be able to enter into the Kingdom.“
-AL
“Christ shows us through the recording of this statement the heartfelt love He has for His family, not wanting any to be lost. He taught this during His entire ministry in many ways, but He was so very concerned for these people who were treating Him in such a vile way during the scourging and crucifixion that He felt compelled to beg the Father to have mercy on them. I’ve felt, as most of us probably have, this overwhelming concern at times for my children and for others, because of the deep desire to see them succeed, that I’ve cried out on their behalf, sincerely, that the Father and Christ will have mercy, and not at all concerned at the time for myself. Christ desires this heart in us to always care, to be quick to forgive, to be merciful, to teach, to guide, and to protect the rest of our family – in essence to think outside of ourselves.“
-MA
What do the white horse and its rider represent in Revelation 6? Some commentators mistakenly say that these represent Christ, because the imagery appears similar to the description of Christ given in Revelation 19. But when we compare the Revelation 19 description to the first horseman, we find notable differences.
Course Spotlight From The Life, Teachings, and Ministry of Jesus Christ: (Unit 3) The Judean Ministry
Author: Mr. Kenneth Frank | Faculty in Theology, Living Education
Estimated reading time: 8 min., 40 sec.
His illustration may seem unusual, but there is a good reason he expressed it thus. Sometimes we rack our brains trying to figure out why things happen in life. We search and search for answers. We stew and fret almost to the point of exhaustion. David discovered a better way to handle life’s mysteries. This Digging Deeper searches the inspired mind of David for guidance on how to live a life that does not have all the answers but knows the One who does.
Psalm 131 is the scriptural basis for this study: “A Song of degrees of David. LORD, my heart is not haughty, nor mine eyes lofty: neither do I exercise myself in great matters, or in things too high for me. Surely I have behaved and quieted myself, as a child that is weaned of his mother: my soul is even as a weaned child. Let Israel hope in the LORD from henceforth and for ever” (Psalm 131:1-3 KJV throughout except where noted).
Notice that this psalm is here described as “A Song of Degrees [or, Ascents] of David.” It is one of a special collection of psalms within the greater Psalter (Book of Psalms). The NIV Biblical Theology Study Bible explains: “Pss 120–134 are commonly called the ‘songs of ascents.’ The title denotes songs that pilgrims sang on their way up to Jerusalem for one of the major festivals (84:5–7; Exod 23:14–17; Deut 16:16; Mic 4:2; see Zech 14:16 and note). According to the OT spatial perspective, Jerusalem is always ‘up,’ regardless of the actual elevation of the starting point (2 Sam 6:12; Jer 31:6; Mic 4:2)” (Tecarta Bible App).
They are sometimes called “Pilgrim Songs”. Fausset’s Bible Dictionary reports that “The simple style, brevity, and transitions formed by retaining a word from the previous verse (e.g. Psalm 121:1-2, ‘from whence cometh my help; my help cometh,’ etc.), are suitable to pilgrim-song poetry” (e-Sword 13.0). The NIV Biblical Theology Study Bible illustrates this repetition in our psalm by quoting the NIV translation: “Ps 131 maintains the theme that concludes Ps 130 by repeating verbatim ‘Israel, put your hope in the LORD’ (Psalm 131:3; Psalm 130:7). Ps 131 expands on what it means to hope in the Lord—negatively (v. 1) and positively (v. 2)” (Tecarta Bible App).
Of these Psalms of Degrees, Easton’s Bible Dictionary declares “Four of them were written by David, one (Psalm 127:1-5) by Solomon, and the rest are anonymous” (e-Sword 13.0). The NKJ Study Bible explains this psalm’s authorship further: “Psalm 131, a psalm of trust, is one of four songs of ascent attributed to David (also Ps. 122; 124; 133). The structure of the poem is as follows: (1) a statement of humility (v. 1); (2) a portrait of trust (v. 2); (3) a call for hope (v. 3)” (Tecarta Bible App).
There are at least a couple of explanations for the historical background of Psalm 131. The Treasury of Scriptural Knowledge offers two: “Some think that this Psalm was composed by David when accused by Saul and his courtiers that he affected [assumed prematurely] the crown; though others refer it to the time of the captivity; and consider it as containing a fair account of the manner in which the captives behaved themselves” (e-Sword 13.0).
Bible readers will remember that David was ordained before King Saul’s death by the prophet Samuel to replace Saul but David deliberately avoided any action that could be perceived as an attempt to overthrow Saul. He boldly declared that he would not lift up his hand against the Lord’s anointed (1 Samuel 26:9). Matthew Henry’s Commentary on the Whole Bible explains: “It is probable enough that (as most interpreters suggest) David made this protestation in answer to the calumnies of Saul and his courtiers, who represented David as an ambitious aspiring man, who, under pretence of a divine appointment, sought the kingdom, in the pride of his heart” (e-Sword 13.0). Instead of plotting against Saul, David waited upon the LORD for his induction into this royal office.
A closer look at the three verses of this magnificent psalm follows. One of this psalm’s central lessons is that God’s people must avoid presumption (v. 1). As noted earlier, Psalm 131:1 describes what it means to hope in the LORD – negatively. In it David expresses his humility by denouncing arrogance and pride. The NIV Biblical Theology Study Bible declares: “Believers who hope in the Lord submit to him. They are willing to leave certain questions unanswered because they have full confidence that the Lord knows the answers (Deut 29:29)” (Tecarta Bible App). The NKJ Study Bible notes further: “David presents himself with genuine humility, a delicate balance between self-abasement and arrogant pride. From the life of David we know that he was not always able to keep this balance. But it was his desire, and at times—by God’s grace—a reality in his life” (Tecarta Bible App).
One may wonder how readers should understand pride in this context. The Expository Notes of Dr. Constable defines it: “Pride is essentially a belief that one does not need God but is self-sufficient. Haughty or lofty looks with the eyes betray a proud attitude because they look down on other people with a feeling of superiority (cf. Psalm 18:27; Psalm 101:5; Proverbs 6:17; Proverbs 30:13). Pride also manifests itself in taking on projects for which one is not capable and thinking that one can handle them. The proud person overestimates his own abilities as well as his own importance. The humble person, however, has a realistic understanding of his or her capabilities and limitations (cf. Romans 12:3)” (e-Sword 13.).
There is another important lesson from verse 1. Henry Morris in his Defender’s Study Bible comments on things too high for believers: “There are ‘great matters’ in the spiritual realm that, even for a mature believer, must be acknowledged humbly as ‘too high’ for us to understand until the Lord comes (note Psalm 139:6)”. The Treasury of Scriptural Knowledge adds even more to our understanding: “The great and wonderful things meant are God’s secret purposes, and sovereign means for their accomplishment, in which man is not called to co-operate, but to acquiesce. As David practiced this forbearance by the patient expectation of the kingdom, both before and after the death of Saul, so he here describes it as a characteristic of the chosen people – Joseph Addison Alexander” (e-Sword 13.).
There are notable cross-references to verse 1 teaching believers that some matters of life are beyond their comprehension. Here are just a few, progressing successively through the Bible:
1. “The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law” (Deuteronomy 29:29).
2. “Thou hast beset me behind and before, and laid thine hand upon me. Such knowledge is too wonderful for me; it is high, I cannot attain unto it” (Psalm 139:5-6).
3. “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out” (Romans 11:33)!
4. “For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith” (Romans 12:3).
Psalm 131:2 describes what it means to hope in the LORD – positively. In it, David expresses his trust in God. He employs a metaphor of a weaned child. The ESV Study Bible explains: “…just as a weaned child is content simply having his mother’s presence, so the faithful worshiper is content with God’s presence, even when there are many things he would like God to explain (such as how one’s own little story relates to the big story…)” (Tecarta Bible App). The NIV Biblical Theology Study Bible describes a weaned child as “A young child anywhere from three to five years old. Just as a child of this age finds confidence in the presence of its mother, regardless of the circumstance, so the believer needs only the presence of their God to console them. Even though believers may not understand all that is happening or why it is happening (see v. 1 and note), they still confidently trust the Lord” (Ibid.).
In Psalm 131:3, David calls upon his readers for hope in the LORD forever. The Expository Notes of Dr. Constable provide a pertinent application for this psalms’ conclusion: “David called on the nation to follow his example and rest in confidence that the Lord would provide what His people needed. This dependent trust is a need God’s people never outgrow … This psalm is an excellent exposition of what it means to have faith as a child. We can trust God because He is who He is. We must trust Him because we are who we are” (e-Sword 13.0).
Kenneth Frank was born and raised in New Jersey, USA, and attended Ambassador College, graduating in 1973. He served in the Canadian ministry from 1973-1999, after which he returned to the USA to pastor churches in Maryland, Virginia, and North Carolina for 15 years. Having earned a BA degree from Ambassador College he later earned a MA degree from Grand Canyon University before being assigned to the Charlotte office to teach at Living University, now Living Education. Currently, he teaches the Survey of the Bible course to the on-campus students and writes the Digging Deeper column for our online Bible study program. He is married, has four children, and seven grandchildren.
The Old and New Testaments use a variety of words to refer to prayer. Each conveys a different shade of meaning and helps us understand a different aspect of our prayer life. These words can be grouped under three separate concepts, each of which is important and should be part of our regular relationship with God.
Course Spotlight From Tools for Christian Growth: Prayer
The parable of the sower is one of the few parables of which the Bible records Christ’s explanation. The parable itself is recorded in Matthew 13:3-9, but Christ’s explanation of it to His disciples is found in verses 18-23. The fact that the meaning is written out for us, means it must be especially important for us, as Christians, to consider.
Course Spotlight From The Life, Ministry, and Teachings of Jesus Christ: (Unit 2) The Galilean Ministry
The journey from Passover to Pentecost is one in which we have opportunities to truly come to know God and to develop the trust and dependence that is to be the basis of our ongoing relationship. The seven weeks of their journey from Egypt to Sinai, from the wave sheaf offering to God’s thundering from Mount Sinai taught them seven lessons.
Course Spotlight From God’s Feast Days: Pentecost
Author: Mr. Kenneth Frank | Faculty in Theology, Living Education
Estimated reading time: 8 min., 40 sec.
When writing to the Church of God in Rome, the Apostle Paul used this term that was familiar to Jews but that is rather unfamiliar to Christians today. Some may think this word refers only to pagan oracles. Some may wonder what God’s oracles are and why they were given this name. This Digging Deeper delves into these questions with a brief word study that will further open our understanding of God’s inspired and preserved word. It will also explain the demanding responsibility of God’s people to faithfully preserve and promote it.
Our focus verses for this word study are: Romans 3:1-2 KJV “What advantage then hath the Jew? or what profit is there of circumcision? (2) Much every way: chiefly, because that unto them were committed the oracles of God.” This was Paul’s reply to his question concerning the advantage afforded by God to the Jews. Paul reminded them they had been privileged to receive the word of God that at first was spoken directly by God but later inscribed for permanence.
In the plural, the oracles of God appears three times and the phrase the lively oracles appears once in our New Testament: Acts 7:38; Romans 3:2; Hebrews 5:12; 1 Peter 4:11. They were described as living since the living God had spoken them at Sinai. The word oracles is translated from the Greek word logion (plural of logos), literally meaning “sayings”. In simple terms, this was the common first-century synonym for the Hebrew Bible, which Christians call the Old Testament.
Richard Watson’s Biblical and Theological Dictionary explains that oracle “… denotes something delivered by supernatural wisdom; and the term is also used in the Old Testament to signify the most holy place from whence the Lord revealed his will to ancient Israel, 1 Kings 6:5, 19-21, 23. But when the word occurs in the plural number, as it mostly does, it denotes the revelations contained in the sacred writings of which the nation of Israel were the depositories” (e-Sword 13.0).
God’s oracles were not always in written form. The CARM Theological Dictionary reports: “God’s method of communicating these oracles varied from dreams and visions (Numbers 12:6-8), to wisdom (Proverbs 30:1), and even the Urim and Thummim (Numbers 27:21; 1 Samuel 14:337 [SIC])” (e-Sword 13.0). Another source of divine guidance was the high priest’s breastplate. Vine’s Complete Expository Dictionary of New Testament Words declares, “Divine ‘oracles’ were given by means of the breastplate of the high priest, in connection with the service of the tabernacle, and the Sept. uses the associated word logeion in Exodus 28:15, to describe the breastplate” (Ibid.).
These oracles were the divinely inspired utterances of God. In defining what was included in these oracles, Richard Watson’s Biblical and Theological Dictionary declares: “These oracles contained the law, both moral and ceremonial, with all the types and promises relating to the Messiah which are to be found in the writings of Moses. They also contained all the intimations of the divine mind which he was pleased to communicate by means of the succeeding prophets who prophesied beforehand of the coming and of the sufferings of the Messiah with the glory that should follow” (e-Sword 13.0).
The Biblical Illustrator, by Joseph S. Exell, carries this thought even further: “But the apostles, when they term the Scriptures ‘oracles’ (Acts 7:38; Hebrews 5:12; 1 Peter 4:11), signify that they are real revelations from the true God. These were communicated—viva voce, as when God spake to Moses face to face—in visions, as when a prophet in an ecstacy had supernatural revelations (Genesis 15:1; 46:2; Ezekiel 11:24; Daniel 8:2)—in dreams, as those of Jacob (Genesis 28:12) and Joseph (Genesis 37:5-6)—by Urim and Thummim, which was a way of knowing the will of God by the ephod or breastplate of the high priest. After the building of the temple, God’s will was generally made known by prophets Divinely inspired, and who were made acquainted with it in different ways (1 Chronicles 9:20-21)” (e-Sword 13.0).
Not all oracles are of God. The Devil has his oracles as well. Albert Barnes’ Notes on the Bible declares: “The word ‘oracle’ among the pagan meant properly the answer or response of a god, or of some priest supposed to be inspired, to an inquiry of importance, usually expressed in a brief sententious way, and often with great ambiguity. The place from which such a response was usually obtained was also called an oracle, as the oracle at Delphi, etc. These oracles were frequent among the pagan, and affairs of great importance were usually submitted to them” (e-Sword 13.0).
The ultimate source of these revelations is spiritually dangerous as Richard Watson’s Biblical and Theological Dictionary declares: “Among the Heathen the term oracle is usually taken to signify an answer, generally couched in very dark and ambiguous terms, supposed to be given by demons of old, either by the mouths of their idols, or by those of their priests, to the people, who consulted them on things to come. Oracle is also used for the demon who gave the answer, and the place where it was given” (eSword 13.0).
One may wonder how reliable pagan oracles were. The Biblical Illustrator by Joseph S. Exell notes: “These were, indeed, merely pretended communications from gods that had no existence; or, perhaps, in some instances real communications from demons, and the answers which were given were generally expressed in such unintelligible, or equivocal phrases as might easily be wrested to prove the truth of the oracles whatever the truth might be (Acts 16:16)” (e-Sword 13.0). Ambiguity of meaning was the order of the day.
A New and Concise Bible Dictionary by George Morrish goes a step further: “In the learned heathen world, Satan had places in imitation of this, at which it was professed that an answer from their gods could be obtained; but the answers were often purposely vague in order that afterwards they could be interpreted differently according as the event turned out. Thus the persons were duped who asked the questions” (Bible Analyzer 5.4.1.22). By contrast, God’s word may always be considered factual and verifiable.
The Jewish people were given the special privilege, but demanding responsibility, for preserving, supervising, and promoting God’s holy word, which Stephen called “lively (living)” (Acts 7:38). Jewish scribes and scholars were especially diligent in preserving and copying these divine utterances. Matthew Henry’s Commentary on the Whole Bible explains their significance: “The Jews were the Christians’ library-keepers, were entrusted with that sacred treasure for their own use and benefit in the first place, and then for the advantage of the world; and, in preserving the letter of the scripture, they were very faithful to their trust, did not lose one iota or tittle, in which we are to acknowledge God’s gracious care and providence” (e-Sword 13.0). This is how God preserved His word for succeeding generations. Christians need to be especially grateful to the Jewish people for safeguarding the largest section of their Holy Bible.
The Hebrew Scriptures became part of the Christian Bible since the New Testament is the fulfillment of the Old Testament. The Church of God is now the custodian of God’s oracles in both testaments. Christians need to read and study them to grow and mature. In his epistle to Hebrew Christians, Paul scolds them because they needed to be taught again the basic principles of God’s word instead of becoming teachers of others (Hebrews 5:12). Some believers today need to take these words to heart because of their neglect of serious scriptural study.
Peter cautions preachers by reminding them they must preach God’s oracles with the ability God gives, not their fanciful ideas (1 Peter 4:11). Too many preachers today do not preach the meat of the word of God to their congregants as they are commanded. Rather, concepts from the world of psychology, psychiatry, and sociology are often substituted for preaching and teaching God’s word. Preaching and teaching are two different, though related, techniques for conveying God’s mind to His people.
Paul commands God’s people to: “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth” (2 Timothy 2:15 KJV). How precious God’s word is for every believer. When we study the Bible we need to remember we are reading the very words our Creator and Redeemer has commanded each of us personally. Bible reading and study should be done with a sense of reverence (Psalm 119:161). When we read it we are in God’s presence and are having a “conversation” with Him when we join Bible study with prayer.
To bring our brief study to a close, The Preacher’s Complete Homiletical Commentary, edited by Joseph S. Exell, quotes R. Watson who offers these keys for proper Bible reading and study: “These oracles are committed or entrusted to you.—1. They are entrusted to be read or understood; 2. To interpret honestly; 3. To make them known to others; 4. To apply to practical purposes”(e-Sword 13.0). Today God’s people are the library-keepers for the word of God. God’s oracles are not only to be read and studied but lived since they are the “lively (living) oracles” given to us to share with the world (Acts 7:38).
Kenneth Frank was born and raised in New Jersey, USA, and attended Ambassador College, graduating in 1973. He served in the Canadian ministry from 1973-1999, after which he returned to the USA to pastor churches in Maryland, Virginia, and North Carolina for 15 years. Having earned a BA degree from Ambassador College he later earned a MA degree from Grand Canyon University before being assigned to the Charlotte office to teach at Living University, now Living Education. Currently, he teaches the Survey of the Bible course to the on-campus students and writes the Digging Deeper column for our online Bible study program. He is married, has four children, and seven grandchildren.
What are “firstfruits”? Do they have spiritual significance in God’s plan? In order to understand the concept of “firstfruits,” we need to understand the physical harvest pattern in ancient Israel.
Course Spotlight From God’s Feast Days: Pentecost