Tag Archive for: Digging Deeper

Author: Mr. Kenneth Frank | Faculty in Theology, Living Education

Estimated reading time: 8 min.

Did you know, that God is so powerful that He can work mighty miracles merely with His finger?

He truly is the Almighty, Who is omnipotent—all-powerful. He does not have to muster strength to work miracles. In Creation, He spoke the physical world into existence (Genesis 1). However, there are phrases in Scripture referring to His body parts employed for work. This Digging Deeper explores a peculiar expression used in both Testaments that expresses the mighty power of the Creator.

Four times in our Bible, the expression the finger of God appears. To understand what this expression signifies, let us first look at some articles from Bible reference works. Robert Hawker’s Poor Man’s Concordance declares: “This is a very common expression in Scripture, to denote the works of God. Thus the magicians in the court of Pharaoh were compelled to acknowledge the finger of God concerning several of the ten plagues of Egypt which the Lord brought upon the Egyptians” (e-Sword 13.0.0).

Significance of fingers

Fingers were important for conversation in that world, as explained by The International Standard Bible Encyclopedia: “The fingers are to the Oriental essential in conversation; their language is frequently very eloquent and expressive. They often show what the mouth does not dare to utter, especially grave insult and scorn” (e-Sword 13.0.0). Richard Watson’s Biblical and Theological Dictionary expands this thought: “To put forth one’s finger, is a bantering, insulting gesture. ‘If thou take away from the midst of thee the yoke, and the putting out of the finger,’ Isaiah 58:9; if thou take away from the midst of thee the chain, or yoke, wherewith thou loadest thy debtors; and forbear pointing at them, and using jeering or menacing gestures” (Ibid.) In effect, God insulted the Egyptian gods in the characteristic way of that period (Exodus 12:12).

The ISBE continues: “The ‘finger of God,’ like the ‘hand of God,’ is synonymous with power, omnipotence, sometimes with the additional meaning of the infallible evidence of Divine authorship visible in all His works (Psalm 8:3; Luke 11:20), especially in His law (Exodus 8:19; 31:18; Deuteronomy 9:10; compare Exodus 32:15, 32:16)” (e-Sword 13.0.0).

Egyptians versus God’s finger

The first place this phrase appears is: “Then the magicians said unto Pharaoh, This is the finger of God: and Pharaoh’s heart was hardened, and he hearkened not unto them; as the LORD had said” (Exodus 8:19 KJV throughout). This was what the magicians concluded during the third plague of lice upon Egypt. Albert Barnes’ Notes on the Bible reports: “This expression is thoroughly Egyptian; it need not imply that the magicians recognized Yahweh, the God who performed the marvel. They may possibly have referred it to as a god that was hostile to their own protectors” (e-Sword 13.0.0). Notice that they did not attribute this plague to the power of YHVH, the covenant name of God with Israel, but to elohim. Elohim is a word referring to any god. They acknowledged this was the result of the power of a god.

The Expository Notes of Dr. Constable explains: “The ‘finger of God’ (Exodus 8:19) is a phrase denoting creative omnipotence in Scripture (Exodus 31:18; Psalm 8:3; Luke 11:20)” (Ibid.). God was superior in power to all the Egyptian gods. We may wonder why the finger was chosen. Henry Morris’ Defender’s Study Bible provides this historical note: “Egyptian magical texts occasionally refer to ‘the finger of’ one of their gods or goddesses. Here they recognize the miracle as emanating from the finger of the true God of creation” (Ibid.). Dr. Peter Pett’s Commentary explains further: “In Egyptian texts we find reference to the ‘finger of Seth’ and ‘the finger of Thoth’. This was thus a typically Egyptian way of expressing the situation. We would say, ‘God must have had a hand in this.’ Note the use of ‘God.’ They were not thinking of Yahweh specifically, but of the divine” (Ibid.).

In this biblical text, the magicians were helpless in overturning this plague of lice. Matthew Henry’s Commentary on the Whole Bible perceptively notes: “God has the devil in a chain, and limits him both as a deceiver and as a destroyer; hitherto he shall come, but no further. The devil’s agents when God permitted them, could do great things; but when he laid an embargo upon them, though but with his finger, they could do nothing” (e-Sword 13.0.0)

Writing on stone

Our next two references relate to God’s inscribing the 10 Commandments on two stone tablets:

“And he gave unto Moses, when he had made an end of communing with him upon mount Sinai, two tables of testimony, tables of stone, written with the finger of God” (Exodus 31:18).

“And the LORD delivered unto me two tables of stone written with the finger of God; and on them was written according to all the words, which the LORD spake with you in the mount out of the midst of the fire in the day of the assembly” (Deuteronomy 9:10).

God made it truly clear that the 10 Commandments originated with God, not Moses. It ought to be referred to as “God’s law.” It is the “Mosaic law” only in a secondary and derivative sense. Henry Morris’ Defender’s Study Bible comments: “The fact that the Ten Commandments were written on stone by God Himself is stressed no less than seven times (Exodus 31:18; 32:15; 34:1,28; Deuteronomy 4:13; 9:10; 10:4). This is an indication of the importance placed by God on these stone-inscribed words” (e-Sword 13.0.0). Again, Morris states: “The fact that God wrote the Ten Commandments down Himself, rather than through a prophet, indicates the unique importance He places on these ten laws, as the foundation for all human legal systems. Also see note on Deuteronomy 9:10” (Ibid.)

We may wonder how God did it. Ellicott’s Commentary for English Readers addresses this question: ” We must understand that the tables were inscribed by some supernatural process, and not by any human hand. The exact nature of the supernatural process is not revealed to us” (e-Sword 13.0.0). Similarly, only He can inscribe His law on the hearts of Christians by the Spirit today (2 Corinthians 3:3). On the permanence of God’s law, notice David Guzik’s comment in his Enduring Word Commentary: “We often say that something can be changed because ‘it’s not written in stone.’ These commandments were written in stone” (Ibid.).

The Cambridge Bible for Schools and Colleges adds an important historical explanation on Exodus 31:18: “The practice of inscribing laws on tables of metal or stone was very general in antiquity: Rome, Athens, Crete, Carthage, Palmyra, Babylonia, all supply examples…That the tables on which the Decalogue was written are said to have been inscribed by ‘the finger of God’ (cf. Exodus 34:1) is an expression (Di.) of the sanctity and venerable antiquity attributed to them” (e-Sword 13.0.0). Its comment on Deuteronomy 9:10 is also insightful: “With His own voice, face to face, God spake the words of the covenant (Deuteronomy 4:12 f., Deuteronomy 5:4) and now with His own finger wrote them. Thus by a double metaphor is the directly divine origin and supreme sanctity of the Ten Words emphasised” (Ibid.). God’s spoken word and hands were significant in the Creation as well: (Psalm 8:3; 33:6).

Power in His finger

Our last reference comes from Jesus’ confrontation with critics who accused Him of employing the power of Beelzebub to work miracles. Instead, He declared: “But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you” (Luke 11:20). In Matthew’s parallel passage, Jesus stated he cast out devils by the Spirit of God (Matthew 12:28). The finger of God works miracles by the Spirit of God. Ellicott’s Commentary for English Readers notes: “As the ‘hand’ denotes power generally, so the ‘finger’ symbolises power in its concentrated and specially-directed energy” (e-Sword 13.0.0). Gary H. Everett’s Study Notes on the Holy Scriptures adds: “The Scriptures use the phrase ‘hand of God,’ or ‘power of God’ to express God reaching down to mankind in a display of mighty power. In contrast, the phrase ‘finger of God’ seems to indicate that God is able to cast out devils with very little effort” (Ibid.).

Christians serve a mighty Savior Who was Israel’s God of the Old Testament and Who thwarted Pharaoh and his magicians, inscribed the 10 Commandments on stone tablets, and cast out devils with merely His finger. Though symbolic, these verses demonstrate that Christ is the Almighty Creator and Savior. He is invincible. When He returns to earth, He will once again exercise His mighty power to deliver His people and establish the Kingdom of God.

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.

Author: Mr. Kenneth Frank | Faculty in Theology, Living Education

Estimated Reading Time: 6 min. 29 sec.

Did you know that an Old Testament soothsayer aspired to die the death of the righteous?

Even though God had prophesied through this man in the past, at the time he pronounced this wish he had been hired by a Moabite king to curse Israel as they journeyed to the Holy Land to conquer it from the resident pagans. This anomalous story focuses on a bizarre character of the Old Testament. Nonetheless, what he proclaimed about the death of the righteous has inspired Bible readers ever since. Today’s Digging Deeper examines this intriguing account.

Our focus verse for this study is: “Who can count the dust of Jacob, and the number of the fourth part of Israel? Let me die the death of the righteous, and let my last end be like his!” (Numbers 23:10 KJV throughout). These words are part of the first oracle of a false prophet named Balaam. He had been hired by Balak, the king of Moab, to curse Israel as they passed through his territory on their way to the Promised Land (Numbers 22:1-41; 23:1-30; 24:1-25). Balaam recognized that the righteous have hope in their death (Proverbs 14:32). This glorious future is their “last end.” However, he seemed to realize he was not part of their destiny.

Who are the righteous?

Just who are these righteous that Balaam described? Some may think the righteous are perfect people. However, Israel was anything but, as explained by the Jamieson, Fausset, and Brown Commentary: “This designation of ‘upright,’ or ‘righteous’ people, given by Balaam to Israel, was applied to them, not on account of the superior excellence of their national character-for they were frequently perverse, disobedient, and rebellious-but in reference to their being an elect nation, in the midst of which God, ‘the just and righteous’ (Deuteronomy 32:4), dwelt” (e-Sword 13.0.0).

Ellicott’s Commentary for English Readers defines the original word: “The Hebrew word yesharim (upright, or righteous) is applied to Israel because God, who is just and right (Deuteronomy 32:4) had chosen His people to be a Jeshurun (Deuteronomy 32:15; 33:5,26)—a holy and peculiar people, following after righteousness and judgment” (e-Sword 13.0.0). To bring this concept into our time, Adam Clarke’s Commentary declares: “A righteous man is one who is saved from his sins, who is justified and sanctified through the blood of the covenant, and who lives, not only an innocent, but also a holy and useful life. He who would die well should live well; for a bad death must be the issue of a bad life” (Ibid.). Based on this, God’s people are the righteous.

The soothsayer’s dilemma

Balaam was from Mesopotamia (Deuteronomy 23:4) and is described as a soothsayer (Joshua 13:22). James Gray’s Concise Bible Commentary declares: “Balaam is a mystery. He comes from Mesopotamia where the knowledge of the true God lingered after it had been lost in the other parts of the known world. He is one of the group containing Melchisedec and Job, who testified that although Jehovah was now revealing Himself peculiarly to the Hebrews, yet He had not left Himself without witnesses in the other nations” (e-Sword 13.0.0).

Balak brought Balaam from Aram (Mesopotamia) to curse and defy Israel (Numbers 23:7). The Bridgeway Bible Dictionary clarifies what is meant: “Cursing in the ancient Hebrew world was not a burst of bad language as it usually is in the world of today. It was a pronouncement of judgment believed to bring the release of powerful forces against the person cursed (Numbers 22:6; Judges 5:23; Job 31:30; Proverbs 30:10)” (e-Sword 13.0.0). This was an ancient custom, as Fausset’s Bible Dictionary declares: “It was a practice of ancient nations to devote their enemies to destruction at the beginning of their wars; the form of execration is preserved in Macrobius, Saturnalia, 3:9” (e-Sword 13.0.0).

However, God, Israel’s Protector, would not permit Balaam to curse the Israelites (Numbers 22:12). Balaam tried more than once to curse Israel; instead, God’s words coming from his mouth were only blessings on Israel (Numbers 13:2). Even though Balaam was self-serving in his plot with Balak, God still spoke through him (Numbers 23:5). Balak demanded that Balaam curse Israel instead. Balaam retorted, “How shall I curse, whom God hath not cursed? or how shall I defy, whom the LORD hath not defied?” (Numbers 23:8 KJV). Our focus verse for this article comes from this exchange of intense and desperate words.

Balaam admitted he could only proclaim what God put in his mouth (Numbers 23:12). F.B. Meyer’s Through the Bible Day by Day notes: “On the contrary, he could forge no weapon against Israel that could prosper, and when he tried to raise his tongue in judgment against the people of God he was condemned. It was as if God said, ‘Touch not mine anointed.’ Psalm 105:15; Isaiah 54:17; Romans 8:31” (e-Sword 13.0.0).

Balak later declared why he did not go to war with Israel. He tried to curse them through Balaam (Joshua 24:9-10; Judges 11:25) instead. John Kitto’s Popular Cyclopedia of Biblical Literature explains that “From Judges 11:25, it is clear that Balak was so certain of the fulfillment of Balaam’s blessing, ‘blessed is he that blesseth thee, and cursed is he that curseth thee’ (Numbers 24:9), that he never afterwards made the least military attempt to oppose the Israelites (comp. Micah 6:5; Revelation 2:14)” (e-Sword 13.0.0).

What the death of the righteous requires

Even though Balaam wanted to die the death of the righteous, he did not get his wish. When the Israelites were victorious over their enemies in taking the Promised Land, among the people they executed was Balaam (Numbers 31:8; Joshua 13:22). Ellicott’s Commentary for English Readers explains: “The end of Balaam (Numbers 31:8) presented a strange contrast to his prayer, and showed that even the prayer of the wicked is abomination in the sight of the Lord (See Proverbs 28:9)” (e-Sword 13.0.0). William Robertson Nicholl’s Sermon Bible presents this alarming picture: “His own death was perhaps the most miserable of all that are recorded in the Old Testament” (Ibid.). David Guzik’s Enduring Word Commentary declares why: “Balaam was one of the many who long to die the death of the righteous, yet have no desire to live the life of the righteous. The two go together” (Ibid.). Few today are willing to live the life of the righteous so that they will experience the death of the righteous.

Death is not pleasant; often it is exceedingly difficult. Nonetheless, this assurance is offered by William Robertson Nicoll’s Sermon Bible: “By the death of the righteous is not meant merely a happy end, but any circumstances of death whatever after a holy and obedient life. The worst death of those who are accounted righteous before God is better than the best and easiest death of an unrighteous person” (e-Sword 13.0.0). Dying in the faith of Jesus Christ reassures Christians that, though they sleep in Jesus through death for a time (1 Thessalonians 4:14), they shall rise in glorious bodies like their Lord’s (Philippians 3:21). The resurrection of the righteous is the sequel to “the death of the righteous.”

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.

Author: Mr. Kenneth Frank | Faculty in Theology, Living Education

Estimated Reading Time: 8 min., 12 sec.

Did you know that the apostle Paul instructed Christians to always rejoice in Christ?

In fact, he emphasized this point more than once to his readers. God’s people have just returned from the recent fall Holy Day season rejoicing. Conversations between brethren at the weekly worship services buzzed with enthusiasm and excitement. A spirit of rejoicing is now evident throughout the Churches of God. However, once they return to their normal routines along with associated problems and struggles, it can become challenging to maintain a spirit of rejoicing. This Digging Deeper explores Paul’s instruction on how to maintain a joyful spirit throughout the coming year.

Here is our focus verse: “Rejoice in the Lord alway: and again I say, Rejoice” (Philippians 4:4 KJV throughout). Notice that Paul reinforced his admonition with a double imperative. The verb tense in the Greek for rejoice represents a continuing, habitual action. Spurgeon’s Expositions on the Bible, Vol 3 explains the sense of it in English this way: “The very word ‘rejoice,’ seems to imply a reduplication; it is joy, and re-joy, joy over again; but here, you see, it is a fourfold rejoicing; joy, and re-joy; and again I say, joy, and re-joy; and this is to be the Christian’s continual experience, for the apostle says, ‘Rejoice in the Lord always'” (Bible Analyzer 5.4.1.22).

Encouragement sent from prison

When Paul wrote this instruction to the Philippian congregation, he was sitting under house arrest in Rome awaiting a hearing with the Emperor. As was customary in such a circumstance, he was probably chained to a Roman soldier on each arm or leg to prevent his escape. Nonetheless, he lived in his own hired house and even was permitted to invite guests to visit him. His circumstance is detailed at the end of Acts 28. Paul discovered how to be content in whatever circumstance he found himself (Philippians 4:11) and wrote to the Philippians from afar to help them discover contentment as well.

Why Paul emphasized this spiritual rejoicing to the Philippian congregation is explained by The Expository Notes of Dr. Constable: “There were many reasons why the Philippian saints could have felt discouraged. Paul’s imprisonment and the possibility of his death, Epaphroditus’ illness, and the antagonism of unbelievers were a few. The attacks from legalists on the one hand and libertines on the other, plus friction among certain members of the church, contributed to this spirit. To counteract this attitude Paul prescribed rejoicing in the Lord. He repeated this charge in this verse for even greater emphasis” (e-Sword 13.0.0).

The Great Texts of the Bible by James Hastings comments that “It has been well said that this whole Epistle may be summed up in two short sentences: ‘I rejoice’; ‘Rejoice ye!’ The word and the thing crop up in every chapter, like some hidden brook, ever and anon sparkling out into the sunshine from beneath the shadows. This continual refrain of gladness is all the more remarkable if we remember the Apostle’s circumstances. The letter shows him to us as a prisoner, dependent on Christian charity for a living, having no man like-minded to cheer his solitude; uncertain as to how it shall be with him, and obliged to contemplate the possibility of being offered, or poured out as a libation, on the sacrifice and service of his faith. Yet out of all the darkness his clear notes ring jubilant; and this sunny Epistle comes from the pen of a prisoner who did not know but that tomorrow he might be a martyr” (e-Sword 13.0.0).

The Philippian church in Macedonia (Greece today) was Paul’s first European congregation. They were a loyal and supportive church. However, they too were experiencing persecution for their newfound faith. Not only that, but they were experiencing deprivation, as explained by the Defender’s Study Bible: “In spite of their ‘deep poverty’ (2 Corinthians 8:1-2) as well as their ‘great trial of affliction,’ the Philippian church exhibited an ‘abundance of … joy.’ In Paul’s short letter, he used the words ‘joy,’ ‘rejoice’ and ‘rejoicing’ at least seventeen times!” (e-Sword 13.0.0). Joy is a characteristic Pauline theme in this epistle.  

Joy in the Lord

Notice that Paul did not write “Rejoice alway(s)”; rather, he wrote “Rejoice in the Lord alway(s) (emphasis mine).” This is something very different from general day-to-day rejoicing. What he meant is suggested by Adam Barne’s Notes on the Bible: “It is the privilege of Christians to do this, not at certain periods and at distant intervals, but at all times they may rejoice that there is a God and Saviour; they may rejoice in the character, law, and government of God – in his promises, and in communion with him. The Christian, therefore, may be, and should be, always a happy man [person]. If everything else changes, yet the Lord does not change; if the sources of all other joy are dried up, yet this is not; and there is not a moment of a Christian’s life in which he may not find joy in the character, law, and promises of God” (e-Sword 13.0.0).

Additionally, this joy is to be centered on Christ, as the Bridgeway Bible Dictionary explains: “Joy in a special sense becomes the possession of believers when by faith they come into union with Jesus Christ (Joh 15:4, 11). This joy is more than simply a feeling of happiness when all is going well. That sort of joy will be only temporary (Ecclesiastes 2:1-11). The joy that Christ gives is something that no circumstances can take away (John 16:22, 33; 17:13; Romans 15:13). It is a quality of peace and strength that enables believers to rejoice even amid trouble and sorrow (Habakkuk 3:17-18; Matthew 5:10-12; 2 Corinthians 6:10; Colossians 1:24; James 1:2; see PEACE)” (Bible Analyzer 5.4.1.22).

Adam Clarke’s Commentary on the Bible notes that this kind of rejoicing is spiritually-based: “ Be continually happy; but this happiness you can find only in the Lord. Genuine happiness is spiritual; as it can only come from God, so it infallibly tends to him. The apostle repeats the exhortation, to show, not only his earnestness, but also that it was God’s will that it should be so, and that it was their duty as well as interest” (e-Sword 13.0.0).

Rejoicing in tough times

Difficult times can discourage God’s people. Christians are not immune to suffering, disappointment, and grief. What motivates them to retain their rejoiceful outlook is explained by The Expository Notes of Dr. Constable: “Paul was not urging us to be unrealistic. He was not saying that we should never feel sad. Even Jesus wept (John 11:35). However, he was advocating focusing on the blessings we have in Christ and being grateful for these regardless of how sad we may feel at any particular time. He had set a good example by singing when he was in prison in Philippi (Acts 16:25)” (e-Sword 13.0.0).

John Gill’s Exposition of the Bible elaborates on why rejoicing may continue even through tough times: “…there is always cause and matter for rejoicing in Christ, even in times of affliction, distress, and persecution; since he is always the same; his grace is always sufficient; his blood has a continual virtue in it, and always speaks for peace and pardon; his righteousness is an everlasting one, and so is his salvation, and such is his love…” (e-Sword 13.0.0).

In no way was Paul scolding or correcting them. In fact, this is what he thought of them: “Even as it is meet [suitable, fit] for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds [chains], and in the defence and confirmation of the gospel, ye all are partakers of my grace. For God is my record, how greatly I long after you all in the bowels [tender mercies] of Jesus Christ” (Philippians 1:7-8). Subsequently, he encouraged them to: “Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind” (Philippians 2:2). One reason Paul admonished them resulted from a dispute between two of the congregation’s ladies, Euodias and Syntyche (Philippians 4:2-3).

In conclusion, Christians will face problems and challenges between now and next year’s festivals. How they should respond to them is summarized by The NKJ Study Bible: “In the midst of difficulties, in the midst of all situations, Christians are to rejoice. The joy of Christians is not based on agreeable circumstances, instead it is based on their relationship to God. Christians will face trouble in this world, but they should rejoice in the trials they face because they know God is using those situations to improve their character (see James 1:2–4)” (Tecarta Bible App). God preserved Paul’s letter as general instruction to the Church of God for all time. Understanding this, Paul’s text is God’s admonition to Christians today: “Rejoice in the Lord alway: and again I say, Rejoice” (Philippians 4:4).

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.

Author: Mr. Kenneth Frank | Faculty in Theology, Living Education

Estimated Reading Time: 7 min., 56 sec.

Did you know that when God commands a man to preach His message, he feels compelled to comply?

Even when he tries to refrain from doing so, he senses an overwhelming urgency to deliver the message regardless of the consequences. Jeremiah was one such prophet who, because of his suffering for preaching God’s word, tried to restrain himself from doing so but found he could no longer hold back. Today’s Digging Deeper considers this compulsion of God’s chosen men who speak for Him.

Our focus verse comes from Jeremiah’s experience: “Then I said, I will not make mention of him, nor speak any more in his name. But his word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay [stop, hold back]” (Jeremiah 20:9 KJV throughout). Later in his book, Jeremiah states, “Is not my word like as a fire? saith the LORD; and like a hammer that breaketh the rock in pieces?” (Jeremiah 23:29 KJV). Fire and a hammer are two of several metaphors for God’s word used in Scripture.

Not of their own will

The NET Bible Notes explain the phrase “speak…in his name” from Jeremiah 20:9: “This idiom occurs in passages where someone functions as the messenger under the authority of another. See Exodus 5:23; Deuteronomy 18:19, 29:20; Jeremiah 14:14” (e-Sword 13.0). God had called Jeremiah at a young age and sent him to preach to the House of Judah before the final collapse of this kingdom to the Babylonians (Jeremiah 1:4-10). In Jeremiah 1:9, God put His words into Jeremiah’s mouth to proclaim to others. When God’s word becomes a part of a person’s inner life, that person is never the same again. That person has been given precious, divine truth that must be shared with others (Jeremiah 26:2).

The Cambridge Bible for Schools and Colleges describes what God’s prophets experienced: “These vv. shew us that the prophets did not speak of their own will. It was an influence which they could not resist that urged them forward, in spite of the certain ills that should follow to themselves. ‘Here there rings out clearly the prophet’s unfaltering certainty of the real inspiration which is the source of all his message.’ Pe. Cp. Jeremiah 23:29; so Amos 3:8 and 1 Corinthians 9:16″ (e-Sword 13.0).

Discouraged yet conflicted

When Jeremiah acquiesced to begin preaching after he was first called, he did not receive the kind of response he expected and hoped for. By Jeremiah chapter 20, he had been preaching for some time but was receiving little positive response. From king to pauper, Jeremiah’s message fell on deaf ears. People spoke back to him, threatened him, imprisoned him, and even lowered him into a slime pit to die. He became very discouraged and challenged God about why He had sent him when so few, if any, were willing to heed and respond positively to his message. The Dake Annotated Reference Bible summarizes Jeremiah’s debate with God in Jeremiah 20:

“Tenfold Complaint Of Jeremiah:

1. Lord, you have deceived me, and I was deceived (Jer 20:7).
2. You are stronger than I, and You have prevailed.
3. I was in derision daily.
4. Everyone mocks me.
5. Since I spake, I cried out violence and spoil (Jer 20:8).
6. God’s word was made a reproach to me, and a derision daily.
7. I determined not to speak the word of the Lord anymore in His name; but it was in my heart as a burning fire shut up in my bones, and I could not keep from speaking out (Jer 20:9).
8. I heard the defaming of many (Jer 20:10).
9. Fear was on every side.
10. All my familiars [intimate friends] watched for me to quit speaking, thinking they would prevail against me and get revenge” (Bible Analyzer 5.4.1.22).

The Common Man’s Reference Bible Notes explains Jeremiah’s internal debate: “This account reveals the mental conflicts of Jeremiah during the conflicts with the apostate priests and people. Jeremiah desired to quit because he was upset with the LORD (Jonah 4:9). Everyone was against Jeremiah and they wanted him to quit or slip up (1Cor 4:9). At this time Jeremiah was against himself, but God called him to this work. Jeremiah had memorized much Scripture and the words of God burned inside his heart. When a man has the word hid in his heart, he cannot be silent (Prov 21:28). It is not the beliefs, fundamentals, message, or principles, but the words that motivate a man to preach (Psa 12:6-7; Acts 4:31; Col 3:16)” (Bible Analyzer 5.4.1.22).

The tremendous battle in the heart

The College Press Bible Study Textbook Series describes further this struggle in Jeremiah’s mind: “A tremendous battle rages in the heart and mind of this sensitive man of God. On the one hand he wanted to resign his ministry and retreat to the peaceful and quiet life at Anathoth. He could not bear to face the prospect of continued ridicule and opposition. He wanted to forget all about his recent unpleasant experiences and never preach another sermon again. On the other hand his heart was burdened with a sense of prophetic obligation and divine mission. The fire of God’s wrath against sin burns fiercely within him. He tries to hold it back but cannot. He becomes utterly exhausted from trying to fight his compulsion to preach. In spite of himself he must follow the divine call, he must resume his ministry (Jeremiah 20:9)” (e-Sword 13.0).

Once Jeremiah realized his precipitous mistake in trying to resist speaking God’s word, he realizes he has no choice but to do so, as explained by Adam Clarke’s Commentary on the Bible:

“I wilt not make mention of him – I will renounce the prophetic office, and return to my house.

As a burning fire shut up in my bones – He felt stings of conscience for the hasty and disobedient resolution he had formed; he felt ashamed of his own weakness, that did not confide in the promise and strength of God; and God’s word was in him as a strongly raging fire, and he was obliged to deliver it, in order to get rid of the tortures which he felt from suppressing the solemn message which God had given. It is as dangerous to refuse to go when called, as it is to run without a call”.

(e-Sword 13.0)

Another prophet, Amos, expressed his compulsion to proclaim God’s word faithfully: “The lion hath roared, who will not fear? the Lord GOD hath spoken, who can but prophesy?” (Amos 3:8). In the New Testament era, the apostles Peter and John said: “For we cannot but speak the things which we have seen and heard” (Acts 4:20). The apostle Paul too sensed his absolute necessity to preach God’s word: “For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel! For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me” (1 Corithians 9:16-17).

The Defender’s Study Bible explains what compelled these servants of God: “The Word of God simply cannot be quenched for one who truly loves God and understands what God’s Word has done for him and what it means for the world. Even though that man is the object of reproach and derision because of it (Jeremiah 20:8), he must proclaim it to others in whatever way he can” (e-Sword 13.0).

The message must be proclaimed

Sometimes God’s people tire of proclaiming God’s word because, seemingly, it is without many positive responses. Ger de Koning’s Commentary on the Whole Bible offers food for thought: “We may also be overcome by the feeling that we no longer want to continue our service, that we no longer want to think about the LORD. After all, there is no point to it all. But then, like Jeremiah, we will still have no choice but to continue because we are inwardly convinced of the truth. The heart is burning, even though we are disappointed with the results of our service. When we see the state of corruption and the judgment that threatens, we cannot help but speak God’s words” (BibleTime 3.0.1).

These personal examples should move those whom God has called today to continue to proclaim the gospel to the world. It desperately needs to hear God’s word. We must proclaim it, or else God will hold us accountable (Ezekiel 33:1-9). God will strengthen us despite much opposition. In the end, if we are faithful, we will hear these words from our Savior: “…Well done, good and faithful servant…” (Matthew 25:23).

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.

Author: Mr. Kenneth Frank | Faculty in Theology, Living Education

Estimated Reading Time: 8 min., 19 sec.

Did you know that in ancient Israel a mysterious group of religious officials known as Chemarims served in God’s sanctuary and at pagan shrines?

Some authorities suggest they were attired in black robes. Historically, black robes have been associated with clergy in the Christian world. The Catholic order, the Jesuits, was referred to as “Black Robes” by native peoples in the Americas during colonization. This Digging Deeper explores this unfamiliar term Chemarims to discover something about who they were and why they were referred to by this name.

The word Chemarims appears only once in our King James Bible. Here is the verse:

(Zephaniah 1:4) “I will also stretch out mine hand upon Judah, and upon all the inhabitants of Jerusalem; and I will cut off the remnant of Baal from this place, and the name of the Chemarims with the priests.” Notice that this worship is associated with the god Baal. This verse describes two groups of religious leaders, as explained by The New English Translation Notes: “The first word (כְּמָרִים, kemarim) refers to idolatrous priests in its two other appearances in the OT (2 Kings 23:5, Hosea 10:5), while the second word (כֹּהֲנִים, kohanim) is the normal term for ‘priest’ and is used of both legitimate and illegitimate priests in the OT” (e-Sword 13.0).

Who were the Chermarims?

The English word Chemarims is related to the Hebrew word (komer), which appears in two other verses also associated with heathen worship:

(Hosea 10:5)  “The inhabitants of Samaria shall fear because of the calves of Bethaven: for the people thereof shall mourn over it, and the priests [komer] thereof that rejoiced on it, for the glory thereof, because it is departed from it.”

(2 Kings 23:5) “And he [King Josiah] put down the idolatrous priests [komer], whom the kings of Judah had ordained to burn incense in the high places in the cities of Judah, and in the places round about Jerusalem; them also that burned incense unto Baal, to the sun, and to the moon, and to the planets, and to all the host of heaven.”

Good King Josiah rid his land of these idolatrous priests (2 Kings 23:5). The NIV Study Bible, concerning Zephaniah 1:4-6, states that this passage: “Seems to indicate that Zephaniah’s main ministry took place before 621 bc, since the practices condemned here were abolished in Josiah’s reforms (see 2 Kings 23:4-16 and notes). Perhaps Zephaniah’s message was partly instrumental in motivating King Josiah to undertake his reforms (cf. 2 Chronicles 34:1-7)” (Tecarta Bible App). Josiah was one of the best kings of the House of Judah. His spiritual reformation of cleansing his empire of paganism is an epic Old Testament story.

Those in black robes

Several older sources associate the Chemarims with those who were attired in black robes. For example, The Cyclopedia of Biblical, Theological and Ecclesiastical Literature by John McClintock and James Strong declares: “According to Gesenius (Thes Hebrews p. 693), the corresponding Syriac word signifies ‘a priest in general; but this, as well as other Syriac words relating to divine worship, is restricted by the Hebrews to idol-worship. As to the etymology, the singular form כֹּמֶר, ko´mer, is properly blackness, sadness, and concretely, one who goes about in black, in mourning, hence an ascetic, a priest'” (e-Sword 13.0).

Then, relating this to Christian history, this source continues: “The priests who officiated in the service of the golden calves at Dan and Bethel were called chemarim (see the other passages referred to). Even to this day the Jews retain the word, and apply it in derision to Christian ministers, on account of their black robes” (e-Sword 13.). John Gill’s Exposition of the Bible describes some clergy today even more particularly: “The word is used now by the Jews for Popish monks that live in cloisters; and Elias Levita (m) thinks these here are so called from their living in such like recluse places” (Ibid.).

An older work from the 1600s by John Trapp called A Commentary on the Old and New Testaments is even more pointed when it refers to these religious leaders as “Baal’s chimney chaplains” and then asserts: “The Vulgate rendereth it  Aedituos, underlings to the other priests: Elias in Tisby, saith they were such as were shut up in cloisters, Chemarim Atrati they are called, either from their black garments, or because they were smutched with burning incense, or from the brandmarks they had superstitiously set upon their bodies, or because of their pretended fiery zeal and fervency in their religion, such as are the Sacrifici Seraphici among the Papists, who falsely and foolishly call them the lights of the world, sc. to light them into utter darkness” (e-Sword 13.0). We are not used to such bold declarative statements today!

Adam Clarke’s Commentary on the Bible in its comment on 2 Kings 23:5 goes even further with this challenging thought: “Probably they were an order made by the idolatrous kings of Judah, and called kemarim, from כמר  camar, which signifies to be scorched, shriveled together, made dark, or black, because their business was constantly to attend sacrificial fires, and probably they were [wore] black garments; hence the Jews in derision call Christian ministers kemarim, because of their black clothes and garments. Why we should imitate, in our sacerdotal dress, those priests of Baal, is strange to think and hard to tell” (e-Sword 13.0).  That is certainly something for current clergy to consider seriously!

A Commentary on the Holy Bible by Thomas Coke also relates the word to black robes: “Bishop Patrick thinks, that they were so called from being clothed in black; for the Egyptians, as well as many other pagan nations, made use of black garments when they sacrificed to the infernal deities: in opposition to which, the Jewish priests were clothed in white at their sacrifices” (e-Sword 13.0).

Uncertain etymology

However, not all sources associate Chemarims with black robes. A comparatively newer source, The Zondervan Pictorial Bible Encyclopedia, Vol. 1, edited by Merrill C. Tenney, declares the word’s uncertainty: “Its etymology is uncertain, none of those suggested being widely accepted … However, in the OT it is used only of the priests of idols or foreign gods, thus with an unfavorable sense” (Regency Reference Library, 1976, p. 786).

Another reference work, The International Standard Bible Encyclopedia’s article on Chemarims, also expresses its uncertain meaning: “The question of the root idea of the word remains unsettled. The traditional supposition, which finds some support even among modern scholars, is that the verbal form means ‘to be black,’ the priests being supposed to have been clad in black. But it is doubtful whether the root had this meaning. Another conjecture takes the root to mean ‘to be sad,’ the priest being a man of a sad countenance, an ascetic” (e-Sword 13.).

This source then adds this further explanation: “It is at all events probable that the priests, both in Israel and in the surrounding nations, employed white vestments, rather than black, when in the performance of their official functions. According to the Mishna, Middōth, verse 4, a Levitical priest who had become disqualified for service put on black garments and departed, while the others put on white garments and went in and ministered. The reference to the Baal worship in 2 Kings 10:22 seems more congruous with this view; hence, probably blackrobed priests (Chemarim) of Baal and the unfaithful priests of Yahweh shall be cut off together. G. A. Smith (BTP, II, 56) reads ‘the priestlings with the priests'” (e-Sword 13.0).

Let the Bible interpret itself

As you can see, the original meaning of Chemarims is still not fully understood. However, whatever is meant, our English Bible defines it sufficiently using English words. Notice that in all three instances of the Hebrew word komer, the Bible has given its definition as idolatrous priests. This is an important principle of Bible study: search for a particular English word with an English concordance of the Bible to find other verses that explain its meaning. This way, the Bible interprets the Bible.

Another useful study tool is to look up the original Hebrew or Aramaic word for the Old Testament or the original Greek word for the New Testament and perform searches in concordances for these original languages. Today, this process is very fast and convenient using electronic Bible study tools available for various devices. However, beware of lexicon definitions. Some of the classic original language lexicons were produced by men who gave definitions for original words of the Bible by quoting non-biblical dictionaries, literature, or other sources. Instead, rely on the word of God to defines its own words.

Whatever its origin and definition, Chemarims described men who were illegitimate religious leaders at different times of ancient Israel’s history. God’s true servants have continually been challenged by imposters and dangerous religious opponents since the beginning of human history. It behooves diligent and truth-seeking servants of God to discern between those who speak God’s word faithfully from those who speak deceptions. Christians must “Prove all things; hold fast that which is good” (1 Thessalonians 5:21 KJV).

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.