Journal: Ruth - Lamentations
Bible Reading & Date
Ruth & Jonah: Jan 23, 2006 100% read
Theology & Significance of the Books:
The books of Ruth and Jonah are significant for several reasons. One, we learn so much about God’s power and his love. We also learn about behaviors that God rewards versus behaviors that he punishes.
In Ruth, we see love and kindness rewarded. The book of Ruth reveals to us that God blesses those who seek to live obedient lives and he extends mercy to the merciful. We learn from Ruth that at times, love may require sacrifice and regardless of our lot in life, we can live according to God’s precepts. In the book, we see Ruth’s determination to stay with Naomi and care for her and that in the end; Ruth was rewarded for her love with a husband, a son and a position in the royal lineage of Jesus Christ.
In Jonah, we learn never to put country before God and that we cannot hide from God. Jonah also reveals that God sometimes does his greatest work through the least likely candidates and that he loves us regardless of our reputation, nationality or race. Jonah teaches us to rejoice in the salvation of others because it is an experience that God wants us to share with him. Finally, Jonah reveals that God uses nature, weather and animals or any part of creation to bring us closer to him.
Bible Reading & Date
I Samuel – II Kings: Jan 24-30, 2006 100% read
Theology & Significance of the Books:
In I - II Samuel, we learn that God is bigger than any problem and that with God’s help, our emotions can be kept under his control. We see that even God’s children can fail and fall into sin and that any life full of sin and defeat can have victory and accomplishment if repentance and obedience are begun. We also learn that our sin may encourage God to take away our blessings and give them to others. I – II Samuel also reveals that our ultimate leadership should be of God, not man and that obedience is more important to God than sacrifice. Finally, we learn that we, like David, should be people after God’s own heart.
In I – II Kings, we see that God uses history to show us examples of successful and of defeated lives. We learn we must follow godly leadership and be godly leaders for others and that God is more concerned that we have wisdom and a heart for him than in our personal accomplishments. In Kings, we learn of Solomon’s construction of the temple and of the miracles and ministry of the prophet Elijah. In addition, we see that the consistent company we keep in family and friends can affect us in both positive and negative ways. Finally, we discover we can have complete confidence that God will never leave us or forsake us.
Bible Reading & Date
I Chronicles, Ezra & Nehemiah: Feb 1 – Feb 6, 2006 100% read
Theology & Significance of the Books:
In I Chronicles, we learn that God will never forsake his people, his promises or his covenant and that we must fulfill our covenant with God to be obedient to his Word. We see that to do a great work for God, we must first have a heart for God. In addition, we understand that God is always working in our lives. Still yet, we see that even though people and nations sometimes fail, God never fails. We learn that we should appreciate our heritage and significance in God’s eyes. Finally, we see that God blesses obedience and punishes disobedience.
In Ezra, we learn that God sovereignly looks over and protects his children and that no problem is too big to stop a plan made in the will of God. From Ezra, we learn that our goals should be worthy in God’s eyes as well as our own and that the sorrows of yesterday can be our successes today. We also see that pure love includes correction.
In Nehemiah, we learn that at times, we may have to give up our own comfort in order to minister properly to others and that we must believe in a cause before we will give our time or money to it with a right heart. Nehemiah teaches us to have genuine compassion for others who are hurting and to help them.
Bible Reading & Date
Psalms: Book I Feb 7-13, 2006 100 % read
Psalms: Book II Feb 14 - 20, 2006 100% read
Psalms: Book III Feb 21-27, 2006 100% read
Psalms: Book IV Feb 28 - Mar 6, 2006 100% read
Psalms: Book V Mar 7 – Mar 13, 2006 100% read
Theology & Significance of the Book:
The book of Psalms is significant in that it was used as a temple hymnbook. It covers almost every area of human experience and emotion and some refer to Jesus Christ, the Messiah of God. In Psalms, we learn that sin is always rebellion against God and that it will always be punished. Psalms reveals that a life of righteousness hates sin and a life of praise is a life of victory. We learn from Psalms that God can be trusted during our times of sorrow as well as our times of joy and that he loves each of us and is concerned for every area of our lives. We see that we can approach God just as we are and with all our concerns.
Bible Reading & Date
Proverbs: Feb 7-13, 2006 100% read
Theology & Significance of the Book:
Proverbs is a book of practical and timeless instruction for every area of human life. It contrasts the godly view of the wise with the fools view. It presents truths that counsel and helps to prevent and correct ungodly lifestyles. In Proverbs, we learn that wisdom cannot be gained apart from God and we should not rely on our own understanding but on God’s truth. We see that God will direct our paths and that godly success comes from obedience to God. Finally, we see that God desires for us to be happy and that he has made happiness available if we fear, trust and obey him.
Bible Reading & Date
Job: Feb 14-20, 2006 100% read
Theology & Significance of the Book:
Job raises the question: Why do the righteous suffer? We learn from Job that Satan cannot bring destruction upon us unless it is within God’s permissive will. We understand that it is beyond our human ability to understand the why behind all the suffering in the world. We learn that the wicked will receive their punishment and that we cannot blame all the suffering on the sin in a sufferer’s life. In addition, Job reveals that suffering may sometimes be allowed in our lives to purify, to test, to teach or to strengthen the soul and teach us that God is all we need. Still yet, we know that God deserves and requests our love and praise regardless. Finally, we learn that God will deliver all suffering believers.
Bible Reading & Date
Song of Songs: Feb 21-27, 2006 100% read
Theology & Significance of the Book:
The Song of Songs is a celebration of love between a man and a woman and is a collection of poems, in the form of songs. The author portrays sex and marriage as ordained by God and good in his sight when combined. The parallel can be drawn that Christ’s love for the church, his bride is much greater than human love. In addition, we see that although a person may be poor, the person can be rich spiritually by loving God and knowing that God loves him/her. Finally, we learn that an ideal marriage will be tender, affectionate and strong during times of trial.
Bible Reading & Date
Ecclesiastes: Feb 28-Mar 6, 2006 100% read
Theology & Significance of the Book:
In Ecclesiastes, we learn that neither earthly goals apart from God, money, fame, power, accomplishments nor human wisdom will bring us happiness. We hear from the author that only a life submissive and devoted to God will bring happiness. In addition, we see that the closer we walk with God, the more aware we become of his blessings in our lives. Still yet, the author reveals that following God in our youth will bring joy to our latter years and disobedience in our youth will bring sorrow in our latter years. Finally, we hear the conclusion to happiness is to fear God and keep his commandments.
Bible Reading & Date
Lamentations: Mar 7-13, 2006 100% read
Theology & Significance of the Book:
In Lamentations, we see Jerusalem is destroyed as Jeremiah prophesied and the five poems make up a funeral song for the death of Jerusalem. We learn from Lamentations that the judgment of God is certain and a forgiven sin may still have consequences with which we must deal. In addition, we learn that suffering may be allowed to help us repent. Still yet, we learn that God will strengthen and comfort us if we will only let him. Finally, we learn that if we have ever experienced sorrow, we are great candidates to console another who is hurting.
Bibliography
The NIV Rainbow Study Bible: New International Version, Rainbow Studies,
Inc., El Reno, Oklahoma, 1992.
Monday, January 18, 2010
Hosea to Daniel
Bible Reading Journal: Hosea - Daniel
Bible Reading & Date
Hosea, Joel & Amos: Mar 18-20, 2006 100% read
Theology & Significance of the Books:
Hosea is significant for several reasons. To begin, Gomer was like unfaithful and rebellious Israel. Hosea marries Gomer and buys his adulterous wife back from a slave market, which represents God’s covenant relationship with Israel. In addition, in Hosea, we read that God’s love is unconditional, eternal and it transforms us. We see that God loves us enough to punish our sins and that we cannot do anything that will separate us from God’s love. The book of Hosea also reveals to us that God hates adultery. We learn from Hosea that God is concerned for every aspect of our well-being including the success of our marriage. Still yet, from Hosea, we learn that experiencing unrequited love ourselves may help us understand how God feels when we reject his love. Finally, we hear from Hosea about Israel’s restoration.
In Joel, Judah is devastated by locusts, which Joel compares to a marching human army and says it is divine judgment for the nation’s sins. We learn never to put trust in our possessions but put our trust in the Lord. Joel also reveals that God sometimes uses nature and sorrow to draw us closer to him. Joel teaches us that without repentance, judgment will be harsh. Finally, Joel reveals that God’s covenant with his people will never end and when they repent, there will be renewed material and spiritual blessings for the nation.
Amos is significant for several reasons as well. One, in God’s vision to Amos, God reveals the standard for his people and God’s nature of hope shines through. In addition, we learn that because God is righteous, he expects us to be satisfied with nothing less than his righteousness for our lives. We also learn that God hates sin and that the cost of sin is expensive. In addition, we see that God sometimes selects individuals for his work that the world would reject. Still yet, Amos teaches us that God expects more from those to whom he has given more. Finally, from Amos we learn that God’s judgment is certain and God - fearing people receive blessings from God.
Bible Reading & Date
Micah, Nahum & Zephaniah: Mar 25-27, 2006 100% read
Theology & Significance of the Books:
Micah is significant theologically for several reasons. To begin, Micah prophesies the birth of the Messiah in Bethlehem, which gives Bethlehem eternal prominence. God also reveals to Micah about the remnant remaining, gathering his own from the ends of the earth and restoring Zion. In Micah, Micah’s cry is for God’s people to show justice, love mercy and walk humbly with God. We learn that God gives warnings for us to heed so we will not have to suffer his wrath. In addition, Micah teaches us that God disciplines those he loves us because he knows that sin destroys and he wants us to be whole. Finally, we see that God’s promise of restoration is for those who remain true to him.
In Nahum, we read the sequel to the book of Jonah. We discover from Nahum that God is patient and slow to anger. In addition, Nahum teaches that praise from our lips and the works of our hands together enable us to worship God. Still yet, we learn that anyone plus God is the majority and that God’s promises are sure. Moreover, we learn we should not lean on our own might but on God’s might. Finally, Nahum teaches us that vengeance belongs to God alone.
In reading the book of Zephaniah, we hear a message of judgment. In Zephaniah, we learn that God is not prejudiced and loves universal obedience. In addition, Zephaniah teaches that God wants us to have pure hearts. We learn that the coming day of the Lord will bring judgment greater than the world has ever known. Still yet, Zephaniah teaches that renewed fellowship with God is available to all who genuinely repent. Zephaniah announces that God’s holy vengeance will lead him to judge all sin in the coming “great day of the Lord.” Finally, we learn that God has promised to exalt a remnant, which he will gather from the ends of the earth to live with the Lord.
Bible Reading & Date
Ezekiel & Obadiah: Mar 28 – Apr 1, 2006 100% read
Theology & Significance of the Books:
In Ezekiel, Ezekiel receives visions concerning the immediate and long-term plans of God. In Ezekiel, we see the ways of God contrasted with the ways of the world. We learn that we are each responsible for our own sins yet together accountable for the sins of our nation. In addition, we learn that God, like a loving father, will discipline us for our disobedience. Finally, we learn once again that God’s promises of restoration for his people will be fulfilled.
In Obadiah, we learn that God will overcome for us if we stay true to him. In addition, we learn that unlike Edom, we must be willing to help others in times of need. Still yet, Obadiah teaches us that like a loving father, God may at times need to punish his children. Moreover, Obadiah teaches us that pride is sin and we that we actually have nothing to be proud of except what Jesus has done for us. Finally, we learn from Obadiah that loving humankind can be easy, but we may need God’s help to love the person next door.
Bible Reading & Date
Jeremiah & Habakkuk: Apr 4 – Apr 10, 2006 100% read
Theology & Significance of the Book:
In Jeremiah, we see it Jeremiah’s responsibility to proclaim Judah’s coming judgment for her continuance in sin. Jeremiah, the weeping prophet, weeps for his own persecutions and for his nation’s bitter affliction. In Jeremiah, we learn again that God is patient and that God’s love for us may require we receive divine discipline. From Jeremiah, we learn that it grieves God to have to discipline his children. In addition, Jeremiah teaches that nations, which reject God, will pay the price for their rebellion and that the time to repent is now. Finally, we learn that God may rebuke sin in our lives but he will never abandon us.
A major lesson learned from Habakkuk is we need to have complete faith in God for the righteous live by faith. In addition, we learn we may not always understand why God does what he does, but we can be assured that he loves us and that his plans include his judgment for the wicked. We see there is woe to those who build by unjust gain and bloodshed and woe to those who trust idols. In Habakkuk, we see that God will not compromise with sin. In addition, Habakkuk teaches that no matter what our circumstances, we can trust the Lord and praise him. Still yet, we see that a life lived by faith is a life full of God’s joy. Moreover, we can talk to God about anything. Finally, Habakkuk teaches us if we get to know God better, we will understand more his plans for creation.
Bible Reading & Date
Haggai, Zechariah, Malachi: Apr 18-23, 2006 100% read
Theology & Significance of the Book:
In Haggai, we see that before the reconstruction of the temple, the hearts of the people need to be renewed and the Lord tells them to give thought to their ways. In addition, Haggai encourages the people to get their priorities right, which will result in god’s glory filling the new temple. We also learn that in order for a project to be completed, it must first be started and that a job half done is a job not done. We learn that we must commit our ways to God so he will guide us and bless our walk. Still yet, we learn that we should avoid compromising situations and sometimes we settle for good when we could have had the best. Finally, from Haggai, we learn that prosperity and other standards of success do not make us happy in the long - run if we do not put God first.
In Zechariah, Zechariah lets the nation know that they will only be blessed in the future is they are obedient to God and his Word. In addition, we read about the Messiah, his power, betrayal and kingdom, which is central. Still yet, we learn that God’s ways are best for God but also they are best for us and we do not need to be afraid of anything when we are on God’s side. Moreover, Zechariah teaches us that God desires pure motives for our actions. We also learn from Zechariah that a person in love with the Lord will love and be compassionate toward others. Finally, we learn that God’s plan of redemption through Jesus Christ was established from the time sin first entered the world.
In Malachi, we learn that when the people do not tithe, they rob God. We also learn from Malachi that people owe God more than money; they owe time, talents and praises as well. In addition, we read in Malachi that part of his ministry is to prepare the hearts of God’s people and the way for John the Baptist, who prepares the way for Jesus. Still yet, we learn from Malachi that remembering God’s victories will help us in our current time of need. Moreover, we realize that giving to God and God’s work is a
privilege and no matter how hard we try, we can never out give the Lord. Finally, we learn that God’s plan includes all of history.
Bible Reading & Date
Esther: Apr 25 – May 1, 2006 100% read
Theology & Significance of the Book:
In Esther, we discover that God blessed Esther with beauty however; it is the beauty of her heart that sets her apart for God. We discover as we read that it is not by chance that this Jewish girl rises to become queen of the most powerful empire of the world. We realize as we read that the name of God does not appear once in the book of Esther, but God’s providential care and leading are throughout the book. In Esther, we learn that God may have bigger plans for us than we have for ourselves. In addition, Esther teaches us that God may put us into positions of leadership or influence so we can more thoroughly accomplish his purposes. Still yet, God answers prayer and fasting by enabling us to overcome our human obstacles. Moreover, we learn that God providentially provides for his children. Finally, we learn that God uses ordinary people to accomplish extraordinary things for him and again, we learn he may have to discipline his children but he will never leave them or forsake them.
Bible Reading & Date
Daniel: May 2 - 7, 2006 100% read
Theology & Significance of the Book:
In the book of Daniel, we read several stories that illustrate the courage and commitment of men who place their faith in God, like Shadrach, Meshach and Abendnego. We learn that God protects and preserves those who rely on him. In Daniel, we learn that God works through people’s lives to work his will. In addition, we read that kingdoms may rise and fall, but God and his Word lasts forever. Still yet, Daniel teaches that if we will commit ourselves to God, then good will triumph over evil in our lives. Moreover, we learn from Daniel that God is concerned about every area of our lives, even our eating habits and that because God is omnipotent, omnipresent and omniscient only he is worthy of lordship of our lives.
Bibliography
The NIV Rainbow Study Bible: New International Version, Rainbow Studies,
Inc., El Reno, Oklahoma, 1992.
Bible Reading & Date
Hosea, Joel & Amos: Mar 18-20, 2006 100% read
Theology & Significance of the Books:
Hosea is significant for several reasons. To begin, Gomer was like unfaithful and rebellious Israel. Hosea marries Gomer and buys his adulterous wife back from a slave market, which represents God’s covenant relationship with Israel. In addition, in Hosea, we read that God’s love is unconditional, eternal and it transforms us. We see that God loves us enough to punish our sins and that we cannot do anything that will separate us from God’s love. The book of Hosea also reveals to us that God hates adultery. We learn from Hosea that God is concerned for every aspect of our well-being including the success of our marriage. Still yet, from Hosea, we learn that experiencing unrequited love ourselves may help us understand how God feels when we reject his love. Finally, we hear from Hosea about Israel’s restoration.
In Joel, Judah is devastated by locusts, which Joel compares to a marching human army and says it is divine judgment for the nation’s sins. We learn never to put trust in our possessions but put our trust in the Lord. Joel also reveals that God sometimes uses nature and sorrow to draw us closer to him. Joel teaches us that without repentance, judgment will be harsh. Finally, Joel reveals that God’s covenant with his people will never end and when they repent, there will be renewed material and spiritual blessings for the nation.
Amos is significant for several reasons as well. One, in God’s vision to Amos, God reveals the standard for his people and God’s nature of hope shines through. In addition, we learn that because God is righteous, he expects us to be satisfied with nothing less than his righteousness for our lives. We also learn that God hates sin and that the cost of sin is expensive. In addition, we see that God sometimes selects individuals for his work that the world would reject. Still yet, Amos teaches us that God expects more from those to whom he has given more. Finally, from Amos we learn that God’s judgment is certain and God - fearing people receive blessings from God.
Bible Reading & Date
Micah, Nahum & Zephaniah: Mar 25-27, 2006 100% read
Theology & Significance of the Books:
Micah is significant theologically for several reasons. To begin, Micah prophesies the birth of the Messiah in Bethlehem, which gives Bethlehem eternal prominence. God also reveals to Micah about the remnant remaining, gathering his own from the ends of the earth and restoring Zion. In Micah, Micah’s cry is for God’s people to show justice, love mercy and walk humbly with God. We learn that God gives warnings for us to heed so we will not have to suffer his wrath. In addition, Micah teaches us that God disciplines those he loves us because he knows that sin destroys and he wants us to be whole. Finally, we see that God’s promise of restoration is for those who remain true to him.
In Nahum, we read the sequel to the book of Jonah. We discover from Nahum that God is patient and slow to anger. In addition, Nahum teaches that praise from our lips and the works of our hands together enable us to worship God. Still yet, we learn that anyone plus God is the majority and that God’s promises are sure. Moreover, we learn we should not lean on our own might but on God’s might. Finally, Nahum teaches us that vengeance belongs to God alone.
In reading the book of Zephaniah, we hear a message of judgment. In Zephaniah, we learn that God is not prejudiced and loves universal obedience. In addition, Zephaniah teaches that God wants us to have pure hearts. We learn that the coming day of the Lord will bring judgment greater than the world has ever known. Still yet, Zephaniah teaches that renewed fellowship with God is available to all who genuinely repent. Zephaniah announces that God’s holy vengeance will lead him to judge all sin in the coming “great day of the Lord.” Finally, we learn that God has promised to exalt a remnant, which he will gather from the ends of the earth to live with the Lord.
Bible Reading & Date
Ezekiel & Obadiah: Mar 28 – Apr 1, 2006 100% read
Theology & Significance of the Books:
In Ezekiel, Ezekiel receives visions concerning the immediate and long-term plans of God. In Ezekiel, we see the ways of God contrasted with the ways of the world. We learn that we are each responsible for our own sins yet together accountable for the sins of our nation. In addition, we learn that God, like a loving father, will discipline us for our disobedience. Finally, we learn once again that God’s promises of restoration for his people will be fulfilled.
In Obadiah, we learn that God will overcome for us if we stay true to him. In addition, we learn that unlike Edom, we must be willing to help others in times of need. Still yet, Obadiah teaches us that like a loving father, God may at times need to punish his children. Moreover, Obadiah teaches us that pride is sin and we that we actually have nothing to be proud of except what Jesus has done for us. Finally, we learn from Obadiah that loving humankind can be easy, but we may need God’s help to love the person next door.
Bible Reading & Date
Jeremiah & Habakkuk: Apr 4 – Apr 10, 2006 100% read
Theology & Significance of the Book:
In Jeremiah, we see it Jeremiah’s responsibility to proclaim Judah’s coming judgment for her continuance in sin. Jeremiah, the weeping prophet, weeps for his own persecutions and for his nation’s bitter affliction. In Jeremiah, we learn again that God is patient and that God’s love for us may require we receive divine discipline. From Jeremiah, we learn that it grieves God to have to discipline his children. In addition, Jeremiah teaches that nations, which reject God, will pay the price for their rebellion and that the time to repent is now. Finally, we learn that God may rebuke sin in our lives but he will never abandon us.
A major lesson learned from Habakkuk is we need to have complete faith in God for the righteous live by faith. In addition, we learn we may not always understand why God does what he does, but we can be assured that he loves us and that his plans include his judgment for the wicked. We see there is woe to those who build by unjust gain and bloodshed and woe to those who trust idols. In Habakkuk, we see that God will not compromise with sin. In addition, Habakkuk teaches that no matter what our circumstances, we can trust the Lord and praise him. Still yet, we see that a life lived by faith is a life full of God’s joy. Moreover, we can talk to God about anything. Finally, Habakkuk teaches us if we get to know God better, we will understand more his plans for creation.
Bible Reading & Date
Haggai, Zechariah, Malachi: Apr 18-23, 2006 100% read
Theology & Significance of the Book:
In Haggai, we see that before the reconstruction of the temple, the hearts of the people need to be renewed and the Lord tells them to give thought to their ways. In addition, Haggai encourages the people to get their priorities right, which will result in god’s glory filling the new temple. We also learn that in order for a project to be completed, it must first be started and that a job half done is a job not done. We learn that we must commit our ways to God so he will guide us and bless our walk. Still yet, we learn that we should avoid compromising situations and sometimes we settle for good when we could have had the best. Finally, from Haggai, we learn that prosperity and other standards of success do not make us happy in the long - run if we do not put God first.
In Zechariah, Zechariah lets the nation know that they will only be blessed in the future is they are obedient to God and his Word. In addition, we read about the Messiah, his power, betrayal and kingdom, which is central. Still yet, we learn that God’s ways are best for God but also they are best for us and we do not need to be afraid of anything when we are on God’s side. Moreover, Zechariah teaches us that God desires pure motives for our actions. We also learn from Zechariah that a person in love with the Lord will love and be compassionate toward others. Finally, we learn that God’s plan of redemption through Jesus Christ was established from the time sin first entered the world.
In Malachi, we learn that when the people do not tithe, they rob God. We also learn from Malachi that people owe God more than money; they owe time, talents and praises as well. In addition, we read in Malachi that part of his ministry is to prepare the hearts of God’s people and the way for John the Baptist, who prepares the way for Jesus. Still yet, we learn from Malachi that remembering God’s victories will help us in our current time of need. Moreover, we realize that giving to God and God’s work is a
privilege and no matter how hard we try, we can never out give the Lord. Finally, we learn that God’s plan includes all of history.
Bible Reading & Date
Esther: Apr 25 – May 1, 2006 100% read
Theology & Significance of the Book:
In Esther, we discover that God blessed Esther with beauty however; it is the beauty of her heart that sets her apart for God. We discover as we read that it is not by chance that this Jewish girl rises to become queen of the most powerful empire of the world. We realize as we read that the name of God does not appear once in the book of Esther, but God’s providential care and leading are throughout the book. In Esther, we learn that God may have bigger plans for us than we have for ourselves. In addition, Esther teaches us that God may put us into positions of leadership or influence so we can more thoroughly accomplish his purposes. Still yet, God answers prayer and fasting by enabling us to overcome our human obstacles. Moreover, we learn that God providentially provides for his children. Finally, we learn that God uses ordinary people to accomplish extraordinary things for him and again, we learn he may have to discipline his children but he will never leave them or forsake them.
Bible Reading & Date
Daniel: May 2 - 7, 2006 100% read
Theology & Significance of the Book:
In the book of Daniel, we read several stories that illustrate the courage and commitment of men who place their faith in God, like Shadrach, Meshach and Abendnego. We learn that God protects and preserves those who rely on him. In Daniel, we learn that God works through people’s lives to work his will. In addition, we read that kingdoms may rise and fall, but God and his Word lasts forever. Still yet, Daniel teaches that if we will commit ourselves to God, then good will triumph over evil in our lives. Moreover, we learn from Daniel that God is concerned about every area of our lives, even our eating habits and that because God is omnipotent, omnipresent and omniscient only he is worthy of lordship of our lives.
Bibliography
The NIV Rainbow Study Bible: New International Version, Rainbow Studies,
Inc., El Reno, Oklahoma, 1992.
Galatians 3: 23-29
Galatians 3: 23-29
I will discuss the context, content and concern of Galatians 3: 23-29. First, I will discuss the context. This will include the historical, literary and textual reconstructing of the text. In the historical reconstructing, I will discuss background information concerning this text. In the literary reconstructing, I will identify whether the text is poetic or prose, which genre Galatians is classified under and whether the writing is historical or narrative. In the textual reconstructing, I will provide an outline of Galatians and determine the location of the text within this book and within the Bible.
In the content portion, I will provide a structural analysis of the passage where I will underline main ideas and supporting ideas of the text. I will identify any themes that are recurring in the passage and I will select several pivotal words from the passage to research and study more in depth to help determine its meaning.
Finally, in the concern portion, I will ascertain what Paul intended to say in this passage. I will do this by considering Paul’s tone, use of words and the response of the recipients of this letter. I will also note other scriptures Paul wrote that correspond to his points in Galatians 3: 23-29. To conclude, I will state how the points he makes apply to our lives today and reveal some principles of application.
To begin, according to The NIV Rainbow Study Bible, Galatians dates sometime between A. D. 49 and 55. The author of Galatians is Paul and he possibly wrote this book in Antioch or Ephesus. Paul wrote this book to the Christians at Galatia. Jews greatly outnumbered Gentiles in the early churches. During this time, as non-Jews would come into the church, many questions and issues would arise. Judaizers, a group of Jewish believers, followed Paul as he evangelized. In order for the Gentiles to receive salvation, these Judaizers insisted that Gentile believers submit to circumcision and the laws of Moses. This letter is Paul’s response to this erroneous teaching. He preaches that salvation is a gift of grace, wholly dependent upon faith in Jesus Christ. This book has been called the “Magna Charta” of the church (1, p. 1297).
The writing in this passage in Galatians is prose, which according to class notes, means the writing is straightforward and literal. In addition, Galatians is a letter and therefore, considered in the epistle genre. Since Galatians is an epistle, then I must answer a question. What is the occasion for Paul writing Galatians? You touched on this in class briefly as well. You stated that Paul wrote Galatians concerning freedom in Christ because at the time this letter was written, Galatians were hearing that Jesus plus circumcision or plus something else equaled salvation. However, the true gospel is that Jesus alone can bring salvation plus nothing else. I believe this passage has both historical and narrative characteristics. Historical in that it states facts concerning the law given to lead us to Christ and that Christians are no longer under the law. The narrative, the requirement, however, is that we believe in Christ.
The outline of Galatians is as follows. Gal 1: 1-5 is the salutation. In Gal 1: 6-10, Paul reproves the church and preaches that the only gospel is the gospel of Christ. In Gal 1: 11-24, Paul states that his message is from Jesus Christ and proves his own apostleship. In Gal 2: 1-10, the Jerusalem church accepts Paul. Then, in Gal 2: 11- 4:31, Paul explains grace by faith. This is where the passage of study fits in the outline of the book. In Gal 5: 1- 6:10, Paul teaches about freedom in Christ. Then, in Gal 6:11 – 6:18, Paul gives his final blessings and exhortations to the church at Galatia. Within the Bible, Galatians is located in the New Testament after II Corinthians and before Ephesians. Galatians is one of several letters Paul wrote to various churches.
Next, I will discuss the content of Galatians 3: 23-29. To begin, I will provide a structural analysis of the passage by underlining main ideas and pivotal words. It is as follows: 23 Before this faith came, we were held prisoners by the law, locked up until faith should be revealed. 24 So, the law was put in charge to lead us to Christ that we might be justified by faith. 25 Now that faith has come, we are no longer under the supervision of the law. 26 You are all sons of God through faith in Christ Jesus, 27 for all of you who were baptized into Christ have clothed yourselves with Christ. 28 There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus. 29 If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise (1, p. 1300). Paul uses words such as prisoners, locked up, put in charge and supervision I think just to drive home the mental image of the law being bondage to us. Then, he uses the words sons, clothed, seed, heirs and promise to show us the stark contrast between having faith in Christ and following the law. It is a clear mental image of a slave compared to a son. I sure get the picture. Hopefully, the Galatians did too.
The themes that are running through this passage are grace, redemption and freedom in Christ. In The NIV Rainbow Study Bible, the author reveals some themes as follows: the law was given to reveal man’s sinfulness and guilt; to live under the law is bondage but to live by faith is freedom and Christians are not bound by the law but Christ has set us free (1, p. 1297).
Paul uses pivotal words as well, which I will discuss next. Some of these words are as follows: justified; faith; baptism; heirs and promise. I will define these words in the concern section of this paper, which follows below.
Now, I will focus on the concern of this passage. What is Paul trying to say in this passage? I believe that Paul is trying to draw the Galatians back to faith in Christ and not faith in the law for righteousness. At one time, the Galatians listened to Paul’s message and lived by faith in Christ but only for a while because then, Judaizers came in and convinced them to follow the law again. This passage is Paul’s plea to the Galatians to understand the difference between trying to become righteous by the law and righteousness through faith in Christ alone. Paul’s tone is one of an appeal to the people of Galatia. In my opinion, Paul probably experienced a myriad of emotions as he wrote this passage. One, he probably felt holy anger towards those who would put this obstacle before the Galatians to turn them away from following Christ. Two, he probably felt great desire and passion in his heart for them to know and live by faith in Christ alone again. Most of all, I think he felt a deep love for these people and a longing for them to live free in Christ and know their identity in Christ.
Not only does Paul use tone in the letter to make his points but also, he uses key words, which I will discuss next. Some of these words are as follows: justified; faith; baptized; heirs and promise. The New Strong’s Exhaustive Concordance of the Bible defines these words as follows. The word justified as it is used in verse 24 means to render just or innocent, to free or to be righteous (5, p. 726). Here, the word faith means persuasion, credence or conviction of religious truth or the truthfulness of God or a religious teacher, especially reliance upon Christ for salvation (5, p. 407). Baptized means to make overwhelmed for example, fully wet, used only (in the N.T.) in ceremonial ablution, to baptize or to wash (5, p.73). Heirs defined as getting by apportionment, a sharer by lot, inheritor or a possessor (5, p.599). Promise is an announcement or pledge, a divine assurance of good, a message (5, p. 1080).
The reader’s response to this passage is not identified in the letter. Only Paul’s blessings and exhortations are made clear. Personally, I believe the letter would have generated a corrective response from the reader’s who seem to be thirsting and hungering for righteousness at this time.
In Introduction to Biblical Interpretation, the author states that Gal 3: 27-28 illustrates a passage grounded in principles of redemption. While this passage by itself cannot prove that Paul envisioned no distinctions between people in the Church, neither can it be limited to equality in opportunities for salvation. Baptism reflected an outward liberating rite for women that put them on equal public footing with men in a way that circumcision could not (3, p. 417).
In Matthew Henry’s Commentary, the author states that the design of the law is to discover men’s transgressions, and to show them their need for a better righteousness than sin. The great design of the law is then that men will be convinced of the insufficiency of the law to affect righteousness for them and they will be persuaded to believe on Christ, and obtain the benefit of His promise. Now that faith in Christ has come, we have no such need of the law to direct us to him. This faith in Christ is what we profess in baptism, which comes in the room of circumcision. We are baptized into Christ’s death, that as he died and rose again, so shall we die to sin and walk in newness of life. This privilege of being children of God is now enjoyed by all real Christians. There is no difference between us now but instead, we all stand on the same level and are true seed of Abraham, and as such are entitled to the great blessings and privileges of the promise (2, p. 1841).
There are other scripture verses relating to what Paul is saying in Galatians 3: 23-29. For instance, in Romans 3:20-22, Paul writes “Therefore, no one will be declared righteous in his (God’s) sight by observing the law; rather, through the law we become conscious of sin. But now righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. This righteousness from God comes through faith in Jesus Christ to all who believe.” (1, p.1255) In addition, Romans 4:13 & 16 states “It was not through law that Abraham and his offspring received the promise…but through the righteousness that comes by faith. Therefore, the promise comes by faith, so that it may be by grace and may be guaranteed to all Abraham’s offspring – not only those who are of the law but also to those who are of the faith of Abraham.” (1, p. 1256) It looks to me as if Paul is trying to get across to the Romans the same message he was trying to teach the Galatians. He repeats himself several times.
The points that Paul makes in this passage apply to our lives today. There are many people who still believe that there own effort or their works is what saves them. Matter of fact, the last sermon I heard at my church was about this very thing. The sermon was about how millions of people today are attracted to mystic Eastern religions, specifically Buddhism, and that these religions are very works oriented and not focused on Christ. If we apply Paul’s message to our lives today, then I think we will not be focused more on our works than on what Christ did for us.
Finally, I will discuss some principles for application for the points Paul makes in this passage. One, in the Life Application Bible for Students, the author states that, “Our natural inclination is to feel uncomfortable around those who are different from us and to spend time with those who resemble us. But, when we allow our differences to separate us from our fellow believers, we disregard clear biblical teaching.” We can make a point of seeking out and appreciating people who are different from us. Then, we may find that we all have a lot in common” (4, p.1108).
In closing, one day in class you presented us with a question for discussion about Christians not being under by the law. I do not remember now exactly how you worded the question but I read something in the Life Application Bible for Students that I think it may apply to the question and reveal further Paul’s intended application for the reader’s of Galatians 3. The author states that in the Old Testament, there were three categories of law: moral, civil and ceremonial laws. The author also states that when Paul says these laws no longer bind Gentiles, he is not saying that the Old Testament laws do not apply to us today. He is saying certain types of laws may not apply to us. For instance, moral law is the direct command of God such as the Ten Commandments and they require strict obedience. These laws reveal the nature and will of God, and they still apply to us today. We are to obey these moral laws, not to obtain salvation, but to live in ways pleasing to God. The civil laws then dictated Israel’s daily living. Because modern culture is so radically different, some of these guidelines cannot be followed specifically. However, the principles behind the commands should guide our conduct. There were times when Paul asked Gentile Christians to follow some of these laws, not because they had to, but to promote unity. Finally, ceremonial law related specifically to Israel’s worship. These laws were no longer necessary after Jesus’ death and resurrection. While the ceremonial laws no longer bind us, the principles of worshipping and loving a holy God still apply to us today (4, p. 1109). This helps me to understand what Paul was trying to say in Gal 3:25.
Bibliography
The NIV Rainbow Study Bible: New International Version, Rainbow Studies,
Inc., El Reno, Oklahoma, 1992.
Henry, Matthew, Matthew Henry’s Commentary in One Volume, Zondervan
Publishing House, Grand Rapids, Michigan, 1961.
Blomberg, C., Hubbard, R., Klein, W., Introduction to Biblical Interpretation,
Word Publishing, Dallas, Texas, 1993.
Life Application Bible for Students: The Living Bible, Tyndale House Publishers,
Inc., Wheaton, Illinois, 1992.
Strong, James, The New Strong’s Exhaustive Concordance of the Bible,
Thomas Nelson Publishers, Nashville, Tennessee, 1995.
I will discuss the context, content and concern of Galatians 3: 23-29. First, I will discuss the context. This will include the historical, literary and textual reconstructing of the text. In the historical reconstructing, I will discuss background information concerning this text. In the literary reconstructing, I will identify whether the text is poetic or prose, which genre Galatians is classified under and whether the writing is historical or narrative. In the textual reconstructing, I will provide an outline of Galatians and determine the location of the text within this book and within the Bible.
In the content portion, I will provide a structural analysis of the passage where I will underline main ideas and supporting ideas of the text. I will identify any themes that are recurring in the passage and I will select several pivotal words from the passage to research and study more in depth to help determine its meaning.
Finally, in the concern portion, I will ascertain what Paul intended to say in this passage. I will do this by considering Paul’s tone, use of words and the response of the recipients of this letter. I will also note other scriptures Paul wrote that correspond to his points in Galatians 3: 23-29. To conclude, I will state how the points he makes apply to our lives today and reveal some principles of application.
To begin, according to The NIV Rainbow Study Bible, Galatians dates sometime between A. D. 49 and 55. The author of Galatians is Paul and he possibly wrote this book in Antioch or Ephesus. Paul wrote this book to the Christians at Galatia. Jews greatly outnumbered Gentiles in the early churches. During this time, as non-Jews would come into the church, many questions and issues would arise. Judaizers, a group of Jewish believers, followed Paul as he evangelized. In order for the Gentiles to receive salvation, these Judaizers insisted that Gentile believers submit to circumcision and the laws of Moses. This letter is Paul’s response to this erroneous teaching. He preaches that salvation is a gift of grace, wholly dependent upon faith in Jesus Christ. This book has been called the “Magna Charta” of the church (1, p. 1297).
The writing in this passage in Galatians is prose, which according to class notes, means the writing is straightforward and literal. In addition, Galatians is a letter and therefore, considered in the epistle genre. Since Galatians is an epistle, then I must answer a question. What is the occasion for Paul writing Galatians? You touched on this in class briefly as well. You stated that Paul wrote Galatians concerning freedom in Christ because at the time this letter was written, Galatians were hearing that Jesus plus circumcision or plus something else equaled salvation. However, the true gospel is that Jesus alone can bring salvation plus nothing else. I believe this passage has both historical and narrative characteristics. Historical in that it states facts concerning the law given to lead us to Christ and that Christians are no longer under the law. The narrative, the requirement, however, is that we believe in Christ.
The outline of Galatians is as follows. Gal 1: 1-5 is the salutation. In Gal 1: 6-10, Paul reproves the church and preaches that the only gospel is the gospel of Christ. In Gal 1: 11-24, Paul states that his message is from Jesus Christ and proves his own apostleship. In Gal 2: 1-10, the Jerusalem church accepts Paul. Then, in Gal 2: 11- 4:31, Paul explains grace by faith. This is where the passage of study fits in the outline of the book. In Gal 5: 1- 6:10, Paul teaches about freedom in Christ. Then, in Gal 6:11 – 6:18, Paul gives his final blessings and exhortations to the church at Galatia. Within the Bible, Galatians is located in the New Testament after II Corinthians and before Ephesians. Galatians is one of several letters Paul wrote to various churches.
Next, I will discuss the content of Galatians 3: 23-29. To begin, I will provide a structural analysis of the passage by underlining main ideas and pivotal words. It is as follows: 23 Before this faith came, we were held prisoners by the law, locked up until faith should be revealed. 24 So, the law was put in charge to lead us to Christ that we might be justified by faith. 25 Now that faith has come, we are no longer under the supervision of the law. 26 You are all sons of God through faith in Christ Jesus, 27 for all of you who were baptized into Christ have clothed yourselves with Christ. 28 There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus. 29 If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise (1, p. 1300). Paul uses words such as prisoners, locked up, put in charge and supervision I think just to drive home the mental image of the law being bondage to us. Then, he uses the words sons, clothed, seed, heirs and promise to show us the stark contrast between having faith in Christ and following the law. It is a clear mental image of a slave compared to a son. I sure get the picture. Hopefully, the Galatians did too.
The themes that are running through this passage are grace, redemption and freedom in Christ. In The NIV Rainbow Study Bible, the author reveals some themes as follows: the law was given to reveal man’s sinfulness and guilt; to live under the law is bondage but to live by faith is freedom and Christians are not bound by the law but Christ has set us free (1, p. 1297).
Paul uses pivotal words as well, which I will discuss next. Some of these words are as follows: justified; faith; baptism; heirs and promise. I will define these words in the concern section of this paper, which follows below.
Now, I will focus on the concern of this passage. What is Paul trying to say in this passage? I believe that Paul is trying to draw the Galatians back to faith in Christ and not faith in the law for righteousness. At one time, the Galatians listened to Paul’s message and lived by faith in Christ but only for a while because then, Judaizers came in and convinced them to follow the law again. This passage is Paul’s plea to the Galatians to understand the difference between trying to become righteous by the law and righteousness through faith in Christ alone. Paul’s tone is one of an appeal to the people of Galatia. In my opinion, Paul probably experienced a myriad of emotions as he wrote this passage. One, he probably felt holy anger towards those who would put this obstacle before the Galatians to turn them away from following Christ. Two, he probably felt great desire and passion in his heart for them to know and live by faith in Christ alone again. Most of all, I think he felt a deep love for these people and a longing for them to live free in Christ and know their identity in Christ.
Not only does Paul use tone in the letter to make his points but also, he uses key words, which I will discuss next. Some of these words are as follows: justified; faith; baptized; heirs and promise. The New Strong’s Exhaustive Concordance of the Bible defines these words as follows. The word justified as it is used in verse 24 means to render just or innocent, to free or to be righteous (5, p. 726). Here, the word faith means persuasion, credence or conviction of religious truth or the truthfulness of God or a religious teacher, especially reliance upon Christ for salvation (5, p. 407). Baptized means to make overwhelmed for example, fully wet, used only (in the N.T.) in ceremonial ablution, to baptize or to wash (5, p.73). Heirs defined as getting by apportionment, a sharer by lot, inheritor or a possessor (5, p.599). Promise is an announcement or pledge, a divine assurance of good, a message (5, p. 1080).
The reader’s response to this passage is not identified in the letter. Only Paul’s blessings and exhortations are made clear. Personally, I believe the letter would have generated a corrective response from the reader’s who seem to be thirsting and hungering for righteousness at this time.
In Introduction to Biblical Interpretation, the author states that Gal 3: 27-28 illustrates a passage grounded in principles of redemption. While this passage by itself cannot prove that Paul envisioned no distinctions between people in the Church, neither can it be limited to equality in opportunities for salvation. Baptism reflected an outward liberating rite for women that put them on equal public footing with men in a way that circumcision could not (3, p. 417).
In Matthew Henry’s Commentary, the author states that the design of the law is to discover men’s transgressions, and to show them their need for a better righteousness than sin. The great design of the law is then that men will be convinced of the insufficiency of the law to affect righteousness for them and they will be persuaded to believe on Christ, and obtain the benefit of His promise. Now that faith in Christ has come, we have no such need of the law to direct us to him. This faith in Christ is what we profess in baptism, which comes in the room of circumcision. We are baptized into Christ’s death, that as he died and rose again, so shall we die to sin and walk in newness of life. This privilege of being children of God is now enjoyed by all real Christians. There is no difference between us now but instead, we all stand on the same level and are true seed of Abraham, and as such are entitled to the great blessings and privileges of the promise (2, p. 1841).
There are other scripture verses relating to what Paul is saying in Galatians 3: 23-29. For instance, in Romans 3:20-22, Paul writes “Therefore, no one will be declared righteous in his (God’s) sight by observing the law; rather, through the law we become conscious of sin. But now righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. This righteousness from God comes through faith in Jesus Christ to all who believe.” (1, p.1255) In addition, Romans 4:13 & 16 states “It was not through law that Abraham and his offspring received the promise…but through the righteousness that comes by faith. Therefore, the promise comes by faith, so that it may be by grace and may be guaranteed to all Abraham’s offspring – not only those who are of the law but also to those who are of the faith of Abraham.” (1, p. 1256) It looks to me as if Paul is trying to get across to the Romans the same message he was trying to teach the Galatians. He repeats himself several times.
The points that Paul makes in this passage apply to our lives today. There are many people who still believe that there own effort or their works is what saves them. Matter of fact, the last sermon I heard at my church was about this very thing. The sermon was about how millions of people today are attracted to mystic Eastern religions, specifically Buddhism, and that these religions are very works oriented and not focused on Christ. If we apply Paul’s message to our lives today, then I think we will not be focused more on our works than on what Christ did for us.
Finally, I will discuss some principles for application for the points Paul makes in this passage. One, in the Life Application Bible for Students, the author states that, “Our natural inclination is to feel uncomfortable around those who are different from us and to spend time with those who resemble us. But, when we allow our differences to separate us from our fellow believers, we disregard clear biblical teaching.” We can make a point of seeking out and appreciating people who are different from us. Then, we may find that we all have a lot in common” (4, p.1108).
In closing, one day in class you presented us with a question for discussion about Christians not being under by the law. I do not remember now exactly how you worded the question but I read something in the Life Application Bible for Students that I think it may apply to the question and reveal further Paul’s intended application for the reader’s of Galatians 3. The author states that in the Old Testament, there were three categories of law: moral, civil and ceremonial laws. The author also states that when Paul says these laws no longer bind Gentiles, he is not saying that the Old Testament laws do not apply to us today. He is saying certain types of laws may not apply to us. For instance, moral law is the direct command of God such as the Ten Commandments and they require strict obedience. These laws reveal the nature and will of God, and they still apply to us today. We are to obey these moral laws, not to obtain salvation, but to live in ways pleasing to God. The civil laws then dictated Israel’s daily living. Because modern culture is so radically different, some of these guidelines cannot be followed specifically. However, the principles behind the commands should guide our conduct. There were times when Paul asked Gentile Christians to follow some of these laws, not because they had to, but to promote unity. Finally, ceremonial law related specifically to Israel’s worship. These laws were no longer necessary after Jesus’ death and resurrection. While the ceremonial laws no longer bind us, the principles of worshipping and loving a holy God still apply to us today (4, p. 1109). This helps me to understand what Paul was trying to say in Gal 3:25.
Bibliography
The NIV Rainbow Study Bible: New International Version, Rainbow Studies,
Inc., El Reno, Oklahoma, 1992.
Henry, Matthew, Matthew Henry’s Commentary in One Volume, Zondervan
Publishing House, Grand Rapids, Michigan, 1961.
Blomberg, C., Hubbard, R., Klein, W., Introduction to Biblical Interpretation,
Word Publishing, Dallas, Texas, 1993.
Life Application Bible for Students: The Living Bible, Tyndale House Publishers,
Inc., Wheaton, Illinois, 1992.
Strong, James, The New Strong’s Exhaustive Concordance of the Bible,
Thomas Nelson Publishers, Nashville, Tennessee, 1995.
I Peter 3: 13-22
I Peter 3: 13-22
I will briefly discuss the context, content and concern of I Peter 3: 13-22. I will include background information concerning this passage. In addition, I will provide a brief structure of the text outline. Finally, I will try to determine the intended meaning of the author when he wrote the passage and state how the points in this passage apply to our lives today.
To begin, according to The NIV Rainbow Study Bible, I Peter dates sometime between A. D. 63 and 64. The author of I Peter is the apostle Peter himself. Peter wrote this book in Rome to the scattered Christians in Asia Minor. Persecution had been a fixture of the church since the time of Christ and now, the evil reign of Nero in Rome was making matters even worse. This letter is the Apostle Peter’s attempt to prepare, comfort and urge the believers in Asia Minor to remain strong despite their suffering.
In I Peter 3:8-5:11, Peter addresses the suffering of the believer (p. 1365). It is in this section that I find the passage of study I Peter 3: 13-22.
Next, I will outline briefly the structure of the passage. In v13-17, Peter writes about suffering for doing good. In v18, Peter refers to Christ’s own suffering. In v19-21, Peter reveals a parallel between Noah’s ark, the flood and baptism. The NIV Rainbow Study Bible I Peter 3: 20-21 states that “…Noah while the ark was being built. In it only a few people, eight in all, were saved through water, and this water symbolizes baptism that now saves you also…” (p. 1369). Matthew Henry’s Commentary in One Volume states, “Noah’s salvation in the ark upon the water prefigured the salvation of all good Christians by baptism” (p. 1945). In v22, Peter discusses the ascension of Christ into heaven to sit at God’s right hand with authority.
Finally, I think Peter’s intent in relating this information was to comfort and encourage Christians who were suffering. I think in response, he wanted Christian’s faith to be increased and for them to be strengthened through their sufferings and to see beyond their sufferings to God’s ultimate purpose and glory. I believe v18-22 exist in the text to remind us that Christ suffered before us and that He is able to help us through our sufferings by the same Spirit that was in Him. It also reminds us that we share in Christ’s sufferings. I Peter 2:21 comes to mind…”to this you were called, because Christ suffered for you, leaving an example, that you should follow in His steps.”
In closing, I will use two of the themes highlighted in The NIV Rainbow Study Bible to conclude and apply the author’s points to our lives today. One, a way to identify with Christ is to share in His suffering. Two, suffering for righteous living brings glory while suffering for sinful living brings shame.
Bibliography
The NIV Rainbow Study Bible: New International Version, Rainbow Studies,
Inc., El Reno, Oklahoma, 1992.
Henry, Matthew, Matthew Henry’s Commentary in One Volume, Zondervan
Publishing House, Grand Rapids, Michigan, 1961.
I will briefly discuss the context, content and concern of I Peter 3: 13-22. I will include background information concerning this passage. In addition, I will provide a brief structure of the text outline. Finally, I will try to determine the intended meaning of the author when he wrote the passage and state how the points in this passage apply to our lives today.
To begin, according to The NIV Rainbow Study Bible, I Peter dates sometime between A. D. 63 and 64. The author of I Peter is the apostle Peter himself. Peter wrote this book in Rome to the scattered Christians in Asia Minor. Persecution had been a fixture of the church since the time of Christ and now, the evil reign of Nero in Rome was making matters even worse. This letter is the Apostle Peter’s attempt to prepare, comfort and urge the believers in Asia Minor to remain strong despite their suffering.
In I Peter 3:8-5:11, Peter addresses the suffering of the believer (p. 1365). It is in this section that I find the passage of study I Peter 3: 13-22.
Next, I will outline briefly the structure of the passage. In v13-17, Peter writes about suffering for doing good. In v18, Peter refers to Christ’s own suffering. In v19-21, Peter reveals a parallel between Noah’s ark, the flood and baptism. The NIV Rainbow Study Bible I Peter 3: 20-21 states that “…Noah while the ark was being built. In it only a few people, eight in all, were saved through water, and this water symbolizes baptism that now saves you also…” (p. 1369). Matthew Henry’s Commentary in One Volume states, “Noah’s salvation in the ark upon the water prefigured the salvation of all good Christians by baptism” (p. 1945). In v22, Peter discusses the ascension of Christ into heaven to sit at God’s right hand with authority.
Finally, I think Peter’s intent in relating this information was to comfort and encourage Christians who were suffering. I think in response, he wanted Christian’s faith to be increased and for them to be strengthened through their sufferings and to see beyond their sufferings to God’s ultimate purpose and glory. I believe v18-22 exist in the text to remind us that Christ suffered before us and that He is able to help us through our sufferings by the same Spirit that was in Him. It also reminds us that we share in Christ’s sufferings. I Peter 2:21 comes to mind…”to this you were called, because Christ suffered for you, leaving an example, that you should follow in His steps.”
In closing, I will use two of the themes highlighted in The NIV Rainbow Study Bible to conclude and apply the author’s points to our lives today. One, a way to identify with Christ is to share in His suffering. Two, suffering for righteous living brings glory while suffering for sinful living brings shame.
Bibliography
The NIV Rainbow Study Bible: New International Version, Rainbow Studies,
Inc., El Reno, Oklahoma, 1992.
Henry, Matthew, Matthew Henry’s Commentary in One Volume, Zondervan
Publishing House, Grand Rapids, Michigan, 1961.
Position on Divorce
Position on Divorce
In “You’re Divorced—Can You Remarry,” the author discusses several issues related to marriage and divorce in the Scriptures. One, he covers the question of why Moses permitted divorce. The author quotes Jesus’ answer to this question from the Scripture saying, “It was because you were so hard-hearted that Moses allowed you to divorce your wives, but from the beginning it was not so. And I say to you, whoever divorces his wife, except for immorality and marries another commits adultery.” The author states judgment is placed not on remarrying but on remarrying after pursuing an illegitimate divorce. “Two, he discusses when a spouse is “not bound” to a marriage. The author refers to Paul’s saying in I Corinth 7:12 that Christians should not initiate divorce because their spouse is an unbeliever. However, Paul also says that if the unbelieving spouse deserts the marriage, the innocent spouse must work on reconciliation, but is not bound to the marriage. Three, the author discusses what “the husband of one wife” means. The author reveals Paul does not necessarily mean here that the man is not divorced but Paul may have been referring to polygamy or a man with concubines. The author concludes by stating, “The New Testament tells us that marriage is to be seen as a divinely instituted relationship between a man and a woman. It should be monogamous and permanent. However, there are two exceptions where divorce is valid: when a spouse is unfaithful and when an unbelieving spouse deserts the marriage.”[1]
I agree with the position on divorce and remarriage in the above article concerning unfaithfulness and the unbelieving spouse deserting. I thought the author explained it very well and succinctly. However, I am not sure that “the husband of one wife” does not also encompass divorce.
In “Marriages are made in Heaven”, the author states that when the Pharisees tested Jesus about divorce in Deut. 24:1, Jesus responds by quoting the creation story in Gen. 1:27. Jesus said “from the beginning God made them male and female” and “the two shall become one flesh.” The author states that even though Jesus presents a vision of what marriage should be, he does not condemn the divorced.[2]
Bibliography
Burge, Gary M. “You’re Divorce—Can you Remarry?” Christianity Today. Vol. 43,
No. 11, 4 Oct 99.
Donahue, John R. “Marriages are Made in Heaven.” America. Vol. 183, No. 9, 30 Sept
2000.
[1] Burge, Gary M., “You’re Divorce—Can you Remarry?” Christianity Today, Vol. 43, No. 11, 4 Oct 99, pg. 82-83.
[2] Donahue, John R., “Marriages are Made in Heaven”, America, Vol. 183, No. 9, 30 Sept 2000.
In “You’re Divorced—Can You Remarry,” the author discusses several issues related to marriage and divorce in the Scriptures. One, he covers the question of why Moses permitted divorce. The author quotes Jesus’ answer to this question from the Scripture saying, “It was because you were so hard-hearted that Moses allowed you to divorce your wives, but from the beginning it was not so. And I say to you, whoever divorces his wife, except for immorality and marries another commits adultery.” The author states judgment is placed not on remarrying but on remarrying after pursuing an illegitimate divorce. “Two, he discusses when a spouse is “not bound” to a marriage. The author refers to Paul’s saying in I Corinth 7:12 that Christians should not initiate divorce because their spouse is an unbeliever. However, Paul also says that if the unbelieving spouse deserts the marriage, the innocent spouse must work on reconciliation, but is not bound to the marriage. Three, the author discusses what “the husband of one wife” means. The author reveals Paul does not necessarily mean here that the man is not divorced but Paul may have been referring to polygamy or a man with concubines. The author concludes by stating, “The New Testament tells us that marriage is to be seen as a divinely instituted relationship between a man and a woman. It should be monogamous and permanent. However, there are two exceptions where divorce is valid: when a spouse is unfaithful and when an unbelieving spouse deserts the marriage.”[1]
I agree with the position on divorce and remarriage in the above article concerning unfaithfulness and the unbelieving spouse deserting. I thought the author explained it very well and succinctly. However, I am not sure that “the husband of one wife” does not also encompass divorce.
In “Marriages are made in Heaven”, the author states that when the Pharisees tested Jesus about divorce in Deut. 24:1, Jesus responds by quoting the creation story in Gen. 1:27. Jesus said “from the beginning God made them male and female” and “the two shall become one flesh.” The author states that even though Jesus presents a vision of what marriage should be, he does not condemn the divorced.[2]
Bibliography
Burge, Gary M. “You’re Divorce—Can you Remarry?” Christianity Today. Vol. 43,
No. 11, 4 Oct 99.
Donahue, John R. “Marriages are Made in Heaven.” America. Vol. 183, No. 9, 30 Sept
2000.
[1] Burge, Gary M., “You’re Divorce—Can you Remarry?” Christianity Today, Vol. 43, No. 11, 4 Oct 99, pg. 82-83.
[2] Donahue, John R., “Marriages are Made in Heaven”, America, Vol. 183, No. 9, 30 Sept 2000.
Leviticus: Significance of the Burnt Offering
LEVITICUS: Significance of the Burnt Offering
I will discuss the significance of the burnt offering. I will include discussion on the burnt offering being a picture for God’s children and the prophecy to which the burnt offerings point. To begin, through my research, I discovered that the burnt offerings “shadowed the work of Jesus Christ and its results”.[1] In McLaren’s Expositions of Holy Scripture, the author states, “As symbols, the sacrifices expressed great eternal truths as to spiritual worship and communion, its hindrances, requisites manner, and blessings. They were God’s picture-book for these children in religious development.”[2]
In The NIV Rainbow Study Bible, Heb. 9: 6-10 reveals that the way everything is arranged and the high priest enters the inner room of the tabernacle is an illustration for the present time, indicating that the gifts and sacrifices made were not able to clear the conscience of the worshiper. The sacrifices are only a matter of external regulations applying until the time of the new order.[3]
In McLaren’s Expositions of Holy Scripture, the author goes on to say that, the significance of the offering was in expatiation and burning. He states, “One man has realized to the full, in his life, what the burnt offering taught as the goal for all worshippers. Jesus has lived in the constant exercise of perfect self-surrender and in the constant unmeasured possession of ‘the Spirit of burning,’ with which He has come to baptize us all.”[4]
In Layman’s Bible Book Commentary: Leviticus, Numbers, Deuteronomy, the author reveals that the narrative of the ritual of atonement, which is found in Lev. 16:1-34, is probably more significant for the Christian than any other section in Leviticus because the essence of the ritual was interpreted by early Christians as having been fulfilled in the ministry of Jesus. His death on the cross was interpreted in terms of atonement.[5]
In The One Volume Bible Commentary, the author states that in the ritual of atonement, it was but natural that Christians should see in its striking and solemn ritual, a foreshadowing and illustration of the atonement wrought by Christ. Through the one sacrifice of himself, and his entering into the Holy Place, there to appear in the presence of God for his people. The writer of Hebrews points this out in Heb. 9:13-14.[6]
In The NIV Rainbow Study Bible, Heb 9:13-14 reveals, “The blood of goats and bulls and the ashes of a heifer sprinkled on those who are ceremonially unclean sanctify them so that they are outwardly clean. How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God.”[7]
In Expository Outlines of the Whole Bible, Simeon states the offering itself was slaughtered, ‘flayed’ and ‘cut into pieces’, ‘the inwards and the legs’ were washed and together with the whole body, ‘burnt upon the altar’. He says we can see in these things a striking exhibition of the sufferings of Christ, who was to become a sacrifice for the sins of the whole world. Moreover, he states that the consuming of an animal by fire was but a faint representation of that misery, which we would have endured for all eternity; and of that which our blessed Lord sustained, both in his body and in his soul, when he died under the load of our iniquities. Finally, he states that the partial washing of the sacrifice probably denotes the perfect purity of Christ; or the Holy Spirit, through whose aid he was enabled to offer himself up to God.[8]
Bibliography
Dummelow, J.R. The One Volume Bible Commentary. New York, NY. The Macmillan
Company.
Honeycutt, Jr. Roy Lee. Layman’s Bible Book Commentary: Leviticus, Numbers,
Deuteronomy. Vol. 3. Nashville, Tennessee. Broadman Press. 1979.
McLaren, Alexander. McLaren’s Expositions of the Holy Scripture. Vol. I. Grand
Rapids, MI. Wm. B. Eerdmans Publishing Company. 1959.
Simeon, Charles. Expository Outlines on the Whole Bible. Vol. 1. Grand Rapids,
Michigan. Baker Book House. 1988.
The NIV Rainbow Study Bible: New International Version. Rainbow Studies, Inc. El
Reno. Oklahoma. 1992.
[1] McLaren, Alexander, McLaren’s Expositions of the Holy Scripture, p. 233.
[2] McLaren, Alexander, p. 233.
[3] The NIV Rainbow Study Bible: New International Version, p. 3.
[4] McLaren, Alexander, p. 235-340.
[5] Honeycutt, Jr. Roy Lee, Layman’s Bible Book Commentary: Leviticus, Numbers, Deuteronomy, p. 45.
[6] Dummelow, J.R., The One Volume Bible Commentary, p. 94-95.
[7] The NIV Rainbow Study Bible: New International Version, p. 3.
[8] Simeon, Charles, Expository Outlines on the Whole Bible, p. 567-568.
I will discuss the significance of the burnt offering. I will include discussion on the burnt offering being a picture for God’s children and the prophecy to which the burnt offerings point. To begin, through my research, I discovered that the burnt offerings “shadowed the work of Jesus Christ and its results”.[1] In McLaren’s Expositions of Holy Scripture, the author states, “As symbols, the sacrifices expressed great eternal truths as to spiritual worship and communion, its hindrances, requisites manner, and blessings. They were God’s picture-book for these children in religious development.”[2]
In The NIV Rainbow Study Bible, Heb. 9: 6-10 reveals that the way everything is arranged and the high priest enters the inner room of the tabernacle is an illustration for the present time, indicating that the gifts and sacrifices made were not able to clear the conscience of the worshiper. The sacrifices are only a matter of external regulations applying until the time of the new order.[3]
In McLaren’s Expositions of Holy Scripture, the author goes on to say that, the significance of the offering was in expatiation and burning. He states, “One man has realized to the full, in his life, what the burnt offering taught as the goal for all worshippers. Jesus has lived in the constant exercise of perfect self-surrender and in the constant unmeasured possession of ‘the Spirit of burning,’ with which He has come to baptize us all.”[4]
In Layman’s Bible Book Commentary: Leviticus, Numbers, Deuteronomy, the author reveals that the narrative of the ritual of atonement, which is found in Lev. 16:1-34, is probably more significant for the Christian than any other section in Leviticus because the essence of the ritual was interpreted by early Christians as having been fulfilled in the ministry of Jesus. His death on the cross was interpreted in terms of atonement.[5]
In The One Volume Bible Commentary, the author states that in the ritual of atonement, it was but natural that Christians should see in its striking and solemn ritual, a foreshadowing and illustration of the atonement wrought by Christ. Through the one sacrifice of himself, and his entering into the Holy Place, there to appear in the presence of God for his people. The writer of Hebrews points this out in Heb. 9:13-14.[6]
In The NIV Rainbow Study Bible, Heb 9:13-14 reveals, “The blood of goats and bulls and the ashes of a heifer sprinkled on those who are ceremonially unclean sanctify them so that they are outwardly clean. How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God.”[7]
In Expository Outlines of the Whole Bible, Simeon states the offering itself was slaughtered, ‘flayed’ and ‘cut into pieces’, ‘the inwards and the legs’ were washed and together with the whole body, ‘burnt upon the altar’. He says we can see in these things a striking exhibition of the sufferings of Christ, who was to become a sacrifice for the sins of the whole world. Moreover, he states that the consuming of an animal by fire was but a faint representation of that misery, which we would have endured for all eternity; and of that which our blessed Lord sustained, both in his body and in his soul, when he died under the load of our iniquities. Finally, he states that the partial washing of the sacrifice probably denotes the perfect purity of Christ; or the Holy Spirit, through whose aid he was enabled to offer himself up to God.[8]
Bibliography
Dummelow, J.R. The One Volume Bible Commentary. New York, NY. The Macmillan
Company.
Honeycutt, Jr. Roy Lee. Layman’s Bible Book Commentary: Leviticus, Numbers,
Deuteronomy. Vol. 3. Nashville, Tennessee. Broadman Press. 1979.
McLaren, Alexander. McLaren’s Expositions of the Holy Scripture. Vol. I. Grand
Rapids, MI. Wm. B. Eerdmans Publishing Company. 1959.
Simeon, Charles. Expository Outlines on the Whole Bible. Vol. 1. Grand Rapids,
Michigan. Baker Book House. 1988.
The NIV Rainbow Study Bible: New International Version. Rainbow Studies, Inc. El
Reno. Oklahoma. 1992.
[1] McLaren, Alexander, McLaren’s Expositions of the Holy Scripture, p. 233.
[2] McLaren, Alexander, p. 233.
[3] The NIV Rainbow Study Bible: New International Version, p. 3.
[4] McLaren, Alexander, p. 235-340.
[5] Honeycutt, Jr. Roy Lee, Layman’s Bible Book Commentary: Leviticus, Numbers, Deuteronomy, p. 45.
[6] Dummelow, J.R., The One Volume Bible Commentary, p. 94-95.
[7] The NIV Rainbow Study Bible: New International Version, p. 3.
[8] Simeon, Charles, Expository Outlines on the Whole Bible, p. 567-568.
Judges: Jephthah's Daughter
JUDGES:
JEPHTHAH’S DAUGHTER
I will discuss the story of Jephthah’s daughter and the rash vow made by Jephthah. I will explore why the story about the sacrifice of Jephthah’s daughter is included in the book of Judges.
To begin, Judges 11: 30-32 & 34 states, “And Jephthah made a vow to the Lord: ‘If you give the Ammonites into my hands, whatever comes out of the door of my house to meet me when I return in triumph from the Ammonites will be the Lord’s and I will sacrifice it as a burnt offering.’ Then Jephthah went over to fight the Ammonites, and the Lord gave them into his hands. When Jephthah returned to his home in Mizpah, who should come out to meet him but his daughter, dancing to the sound of tambourines!”[1]
In An Introduction to the Old Testament, the author states that the account of Jephthah shows conflict within God about his relationship with Israel. The author goes on to say God is provoked to anger by Israel’s sin but he is committed to Israel and vexed by their suffering. The author sets this as the stage for Jephthah appearing on the scene. He states that Jephthah, in calculating self – interest, makes a rash and redundant vow to God that ends up destroying that which he held most dear, his only child. However, the author also states that despite Jephthah’s flaws, we are to learn from his faith because it was in faith that he conquered, served justice and he gained the promise.[2]
In Why Would the Deuteronomists Tell about the Sacrifice of Jephthah’s Daughter, the author states that in spite of a widely held opinion, the account of Jephthah and his daughter never existed independently, but was composed by a redactor to fit in its present context. He says this means the author-redactor wanted to create a kind of tension between the gift of the spirit and the vow. The author also states, “As holistic readings have often underlined, Jephthah’s vow appears after v. 29 as due to lack of faith. The tragic outcome of the vow that was not necessarily hasty and inconsiderate increases the ambiguity of Jephthah’s character. We may add that there is a neutrality of God. Indeed, the text is silent about God’s reaction to the deed and he does not intervene at all. Thus, the story of Jephthah’s sacrifice puts forth an atmosphere of fatality. The vow has been pronounced and has to be accomplished. But it would have been preferable that this vow had never been made.”[3]
In The Interpreter’s Bible, the authors state that Jephthah’s vow was an attempt to buy God’s favor. They reveal that the root of the story of Jephthah lies in the personal tragedy, which came upon him through the very qualities of devotion and courage, which made him great. They go on to say that as Jephthah marched out against the Ammonites, he was fearful lest God should not be completely with him and that is why he made the solemn and tragic vow. However, they also point out several factors that help to redeem the story. The authors state these redeeming factors in the story: Jephthah’s conviction that he must have God’s help if he was to win the victory; he was willing to pledge anything for divine support; Jephthah’s great love for his daughter; the daughter’s noble submission to her father’s vow; the strong determination of Jephthah to go through with what he had promised and finally, we learn that God cannot be bribed.[4]
In The Pulpit Commentary, the author reveals Jephthah’s vow was a “rash and perverse act, springing from a culpable ignorance of the character of God, and directed by heathen superstition and cruelty instead of by trust in the love and mercy of Jehovah, poured an ingredient of extreme bitterness into this cup of joy and poisoned his whole life. The hour of triumph was turned to desolation and Jephthah had no one to blame but himself for this reverse.”[5] The author goes on to use this as a teaching point for today. He states that, “How often we can match this scene by similar instances of human perverseness embittering the sweet cup of life! A nation’s career is checked by crime; an individual’s life is marred by some act of ungodliness and domestic enjoyment is destroyed by sins of selfishness and self-willed folly. And then men speak of their bad luck, and murmur against the providence of God; as if one could sow the wind and not reap the whirlwind, or cut off the shadow of sin, remorse and shame and death.”[6]
BIBLIOGRAPHY
Buttrick, George Arthur. The Interpreter’s Bible: Leviticus to Samuel. Abingdon Press
New York. 1953.
Longman, Tremper and Raymond B. Dillard. An Introduction to Old Testament.
Zondervan. Grand Rapids, MI. 1994.
Right Rev. Lord A.C. Hervey, D.D., The Pulpit Commentary: Judges & Ruth. Wilcox &
Follett Co. New York.
Romer, Thomas C. Why Would the Deuteronomists Tell about the Sacrifice of
Jephthah’s Daughter? Journal for the Study of the Old Testament. No. 77. Mar
1998.
The NIV Rainbow Study Bible: New International Version. Rainbow Studies, Inc. El
Reno. Oklahoma. 1992.
[1] The NIV Rainbow Study Bible: New International Version, p. 282.
[2] Longman, T. & Raymond B. Dillard, Introduction to the Old Testament, p. 126-127.
[3] Romer, Thomas C., Why Would the Deuteronomists Tell about the Sacrifice of Jephthah’s Daughter?, Journal for the Study of the Old Testament, p. 29-30.
[4] Buttrick, George Arthur, The Interpreter’s Bible, p. 769-770.
[5] Right Rev. Lord A.C. Hervey, D.D., The Pulpit Commentary: Judges & Ruth, p. 127.
[6] Right Rev. Lord A.C. Hervey, D.D., p. 127.
JEPHTHAH’S DAUGHTER
I will discuss the story of Jephthah’s daughter and the rash vow made by Jephthah. I will explore why the story about the sacrifice of Jephthah’s daughter is included in the book of Judges.
To begin, Judges 11: 30-32 & 34 states, “And Jephthah made a vow to the Lord: ‘If you give the Ammonites into my hands, whatever comes out of the door of my house to meet me when I return in triumph from the Ammonites will be the Lord’s and I will sacrifice it as a burnt offering.’ Then Jephthah went over to fight the Ammonites, and the Lord gave them into his hands. When Jephthah returned to his home in Mizpah, who should come out to meet him but his daughter, dancing to the sound of tambourines!”[1]
In An Introduction to the Old Testament, the author states that the account of Jephthah shows conflict within God about his relationship with Israel. The author goes on to say God is provoked to anger by Israel’s sin but he is committed to Israel and vexed by their suffering. The author sets this as the stage for Jephthah appearing on the scene. He states that Jephthah, in calculating self – interest, makes a rash and redundant vow to God that ends up destroying that which he held most dear, his only child. However, the author also states that despite Jephthah’s flaws, we are to learn from his faith because it was in faith that he conquered, served justice and he gained the promise.[2]
In Why Would the Deuteronomists Tell about the Sacrifice of Jephthah’s Daughter, the author states that in spite of a widely held opinion, the account of Jephthah and his daughter never existed independently, but was composed by a redactor to fit in its present context. He says this means the author-redactor wanted to create a kind of tension between the gift of the spirit and the vow. The author also states, “As holistic readings have often underlined, Jephthah’s vow appears after v. 29 as due to lack of faith. The tragic outcome of the vow that was not necessarily hasty and inconsiderate increases the ambiguity of Jephthah’s character. We may add that there is a neutrality of God. Indeed, the text is silent about God’s reaction to the deed and he does not intervene at all. Thus, the story of Jephthah’s sacrifice puts forth an atmosphere of fatality. The vow has been pronounced and has to be accomplished. But it would have been preferable that this vow had never been made.”[3]
In The Interpreter’s Bible, the authors state that Jephthah’s vow was an attempt to buy God’s favor. They reveal that the root of the story of Jephthah lies in the personal tragedy, which came upon him through the very qualities of devotion and courage, which made him great. They go on to say that as Jephthah marched out against the Ammonites, he was fearful lest God should not be completely with him and that is why he made the solemn and tragic vow. However, they also point out several factors that help to redeem the story. The authors state these redeeming factors in the story: Jephthah’s conviction that he must have God’s help if he was to win the victory; he was willing to pledge anything for divine support; Jephthah’s great love for his daughter; the daughter’s noble submission to her father’s vow; the strong determination of Jephthah to go through with what he had promised and finally, we learn that God cannot be bribed.[4]
In The Pulpit Commentary, the author reveals Jephthah’s vow was a “rash and perverse act, springing from a culpable ignorance of the character of God, and directed by heathen superstition and cruelty instead of by trust in the love and mercy of Jehovah, poured an ingredient of extreme bitterness into this cup of joy and poisoned his whole life. The hour of triumph was turned to desolation and Jephthah had no one to blame but himself for this reverse.”[5] The author goes on to use this as a teaching point for today. He states that, “How often we can match this scene by similar instances of human perverseness embittering the sweet cup of life! A nation’s career is checked by crime; an individual’s life is marred by some act of ungodliness and domestic enjoyment is destroyed by sins of selfishness and self-willed folly. And then men speak of their bad luck, and murmur against the providence of God; as if one could sow the wind and not reap the whirlwind, or cut off the shadow of sin, remorse and shame and death.”[6]
BIBLIOGRAPHY
Buttrick, George Arthur. The Interpreter’s Bible: Leviticus to Samuel. Abingdon Press
New York. 1953.
Longman, Tremper and Raymond B. Dillard. An Introduction to Old Testament.
Zondervan. Grand Rapids, MI. 1994.
Right Rev. Lord A.C. Hervey, D.D., The Pulpit Commentary: Judges & Ruth. Wilcox &
Follett Co. New York.
Romer, Thomas C. Why Would the Deuteronomists Tell about the Sacrifice of
Jephthah’s Daughter? Journal for the Study of the Old Testament. No. 77. Mar
1998.
The NIV Rainbow Study Bible: New International Version. Rainbow Studies, Inc. El
Reno. Oklahoma. 1992.
[1] The NIV Rainbow Study Bible: New International Version, p. 282.
[2] Longman, T. & Raymond B. Dillard, Introduction to the Old Testament, p. 126-127.
[3] Romer, Thomas C., Why Would the Deuteronomists Tell about the Sacrifice of Jephthah’s Daughter?, Journal for the Study of the Old Testament, p. 29-30.
[4] Buttrick, George Arthur, The Interpreter’s Bible, p. 769-770.
[5] Right Rev. Lord A.C. Hervey, D.D., The Pulpit Commentary: Judges & Ruth, p. 127.
[6] Right Rev. Lord A.C. Hervey, D.D., p. 127.
Isaiah 1:1 - 12:6 Interpretation
Interpretation:
Isaiah 1:1 – 12:6
I will discuss Isaiah 1:1 – 12:6 as a whole and as individual chapters. I will also discuss its relationship to the unity of the Book of Isaiah. In addition, I will briefly contrast the subject matter of this prophetic portion of Isaiah with the conclusion of Isaiah, which is also prophetic. Moreover, I will reveal some expository outlines from Isaiah 1 – 12. Still yet, I will reveal some of the themes as well as a list of the prophecies contained in this portion of Isaiah. Finally, I will conclude by summarizing the central message of Isaiah 1:1 – 12:6.
According to The One Volume Bible Commentary, a prophet’s work was to speak in the Name of Jehovah and be a preacher of righteousness. The author’s reveal that it was in this capacity that Isaiah appears around the time of Ahaz’s accession. The authors go on to say that Isaiah preached against idolatry and oppression, announcing the approaching judgment of things, yet holding out hope of a golden age in the future for a faithful remnant of God’s people. The authors also state that the doctrine of the remnant forms the keynote of Isaiah’s teaching and is an essential and persistent element in it.[1]
To begin, Isaiah 1:1 – 12:6 contains prophecies of judgment and salvation concerning Judah & Jerusalem. According to The New Interpreter’s Bible: A Commentary in Twelve Volumes, the authors state that many commentators consider chapters 1 – 12 the first major section of Isaiah. In addition, the authors state that this section of Isaiah contains virtually all major genres known in the OT prophetic books: announcements of judgment and salvation, reports of prophetic activities from the point of view of a third party as well as the prophet’s own report, songs of praise and thanksgiving. Still yet, the authors reveal the bookends of this section as follows: chapter 1 as the introduction and epitome of the message of the book and chapter 12’s songs of praise as a fitting conclusion. Within these bookends, the authors go on to say one finds distinct collections of prophetic tradition. Finally, the authors briefly outline the contents of this section of Isaiah in the following manner. Chapters 2 – 4 have its own superscription, 2:1 may have been the beginning of the book once, chapter 5: 1-7, contains the song of the vineyard, vv. 8-24 contains a succession of woes and 5: 25-30 announcements of judgment, which link with those in 9:8 – 10:4. Chapters 6:1-10:4 consists of narratives in the first or third person concerning Isaiah’s activities, which includes the messianic prophecy in 9:1-7. Chapter 10:5 – 11:16 also contain announcements of judgment but ends with messianic expectations. The authors conclude that the first twelve chapters of Isaiah are a series of collections and collections within collections.[2]
In Layman’s Bible Book Commentary: Isaiah, the author approaches this section with a different slant. He considers this section as portraying restoration through repentance. Butler identifies these sections of Isaiah more briefly from introduction to deliverance and doom in that day to redeeming the remnant and ending with the remnant’s response. The author states, “Doom dominates the content of Isaiah 1 – 12. The order and structure of the twelve chapters, however, show that disaster was not the last word.”[3]
In the Pulpit Commentary, the authors discuss section 1:1 – 12:6 as being a portion of Part I of Isaiah, which they portray as chapters 1 – 35. The authors enter into more detail by breaking Part I into eleven sections the first five of which concern chapters 1 – 12 as follows. Section I, chapter 1, a reproachful introduction, Section II, chapter 2 – 5 announcement of Christ’s kingdom followed by denunciations for the sins of God’s people. Section III, chapter 6, records a vision and special mission given to Isaiah, section IV, chapter 7 – 10:4, contains Messianic prophecies, delivered in connection with the Syro-Israelite war. Finally, section V, which begins at chapter 10:5 and continues past the scope of this paper, called the “Book of Burdens” and consists of denunciations of woe upon different nations, mostly upon the enemies of Israel.[4]
In the article, The Unity of the Book of Isaiah, R. E. Clements reveals that although the Book of Isaiah has been interpreted as being two unrelated separate parts, there are a number of passages in the first twelve chapters of Isaiah that link to latter Isaiah text. He states that this shows a literary dependence of this section upon some of the themes of subsequent chapters. For instance, the author reveals that the message of chapters 40-55 is introduced earlier in 11:12-16. He continues by saying this passage is a similar assurance that Yahweh’s people will return to Zion, which is based on the prophecies in chapter 40 on. He also mentions that the New Song of the Vineyard in 27:2-5 alludes to the earlier Song of the Vineyard in 5:1-7. Still yet, the theme of the “thorns and briars” has been taken from 5:6 by way of intervening interpretations found in 7:23-25 and 10:17. Also, the author reveals that the explicit declaration of the blindness and deafness of Israel in 42:18-20 and 43:8 echo the commission of Isaiah in 6:9-10. Finally, the author concedes that the indications are sufficient, firm and impressive enough to show that there is also material present in chapters 1-12 which points to a process of adaptation, reinterpretation and development in the build-up of the book.[5]
In addition, in the Pulpit Commentary, the author contrasts the subject matter of this Part I with the conclusion, the last twenty-seven chapters, of Isaiah, which he reveals is also prophetical. The author states that in Part I, the main enemy is Assyria not Babylon, deals with the times of Isaiah not the Babylonian captivity, contains numerous headings and dates unlike the concluding prophetical portion, is denunciatory whereas the later prophetical portion is conciliatory. Moreover, the author states that both the first and last prophetical sections are Messianic however, the Messiah is presented as a mighty King and Ruler in Part I and in the later prophetical portion he is portrayed as a suffering, meek and lowly redeemer.[6]
Still yet, in Expository Outlines of the Whole Bible: Isaiah, the author reveals in Isaiah 1, God makes a complaint against his people. According to the author, in the charge, the evil committed and the extent of criminality, which is applicable to us as well. The author reveals that, in the end, we ask what plea can make in our own behalf. He goes on to state that the plea we may offer with safety to our souls is Christ, who died for us. In chapter 2, the author reveals there is an exhortation to a holy walk, to walk in the light of God’s truth, his countenance and his commandments. In addition, in chapter 3, the author discusses vv. 10-11 as the final state of man. He describes the characters addressed in two classes, the righteous and the wicked and that we are to deliver God’s message to each of them. He discusses God as the protector of his church in chapter 4 and that the Church is God’s glory. Within chapter 5, the author states there is God’s appeal to man’s decision. He states that God requires fruit for the pains he has bestowed upon us and if we continue unprofitable servants, God will cease to guard us or assist us by his grace. In chapter 6, the author reveals a missionary spirit described. He states that our answer to God’s call is to be instant and made without reserve. He goes on to say our response should follow Isaiah’s example. Chapter 8, Simeon states reveals that God is the only proper object of fear and we are to seek after him. He states we are to seek after him with understanding, earnestness, speed and constancy. In chapter 9, the author reveals the blessings imparted by the gospel. Three of these blessings he lists as light of understanding, a sacred joy and victory over bondage. He also discusses Christ’s incarnation and character revealed in Chapter 9. Christ here described as a wonderful Counselor, mighty God, everlasting Father and the Prince of Peace. Chapter 11, the author outlines the pride and downfall of the Assyrian Monarch. He discusses the awful way that God brought Sennacherib down. Killing 185,000 of his troops in one night and later, two of Sennacherib’s sons assassinated him while he was worshipping in the house of a false god. Within chapter 11, Simeon states, is the change wrought by the Gospel in the latter day. He states in the latter day universal harmony shall prevail and be effected by the Gospel of Christ universally received for it is beyond the power of human efforts to achieve. Chapter 12 contains the believer’s song. Simeon states that for all intelligent creation, it is proper to praise God and the redeemed soul has ample reason for it. Finally, Simeon reflects on the “wells of salvation” in chapter 12. He reveals that many consider this a reference to Christ but he considers it a reference to the Scriptures. He says the Scriptures deserve the name because they contain all the blessings of salvation, satisfying of a thirsty soul and impart life to all who go to them.[7]
Moreover, in The New Interpreter’s Bible: A Commentary in Twelve Volumes, the authors reflect on central themes. For instance, the authors state that chapter 1 brings into focus the meaning of justice, chapter 2 themes include the future reign of God, international politics, war and peace, chapter 3 a theme is power both political and economic. In addition, the authors state chapter 4 suggests the presence of God while chapter 5 is another reflection on justice and righteousness. Still yet, the authors reveal that the chapter 6 theme concerns morality, both generally and in terms of particular activities while chapter 7 reveals the Immanuel prophecy. Moreover, the authors reveal a theme of chapter 8 as one wanting to know the future while chapter 9 includes the birth announcement of the crown prince, the son of David. The authors go on to say that chapter 10 reflects on God’s control of events, the arrogance of the mighty and the overweening ambitions of world powers generally while chapter 11 evokes reflection on the relationship among justice, mercy and peace in human society and harmony in the natural order. The authors reveal the central theme in chapter 11 is that God will establish justice and righteousness on earth. Finally, the authors state the theme of chapter 12 is the hope expressed which concerns the messianic age.[8]
In The NIV Rainbow Study Bible, the authors state that in Isaiah, Israel and Judah are corrupt. They go on to say Isaiah prophesies the destruction of Israel by Assyria and preaches that judgment will come upon Judah as well if they do not repent. In addition, the authors reveal that Isaiah assures those in captivity that the Messiah, Christ, will be born and bring salvation to the world and that the restoration of Jerusalem will take place bringing blessings to the new Zion. The authors break down Isaiah 1:1 – 12:6 as follows. Isaiah 1:1 – 6:13 is Isaiah’s commission to proclaim judgment. Isaiah 7:1 – 10:4 is the destruction of Israel by Assyria and 10:5 – 12:6 is the destruction of Assyria by God. Finally, the authors reveal that Isaiah assures the people they will be allowed to return to Jerusalem under Cyrus’s edict.[9]
Barnes on the Old Testament, states that Isaiah 1 – 12 contains five prophetic addresses directly to the Jews, including the Ephraimites, reprehending, denouncing and accusing them. He goes on to say there are seven prophecies relating to Judah and Israel. He reveals these prophecies as rebuke of national crimes, sins of Judah, Judah, a vineyard, vision of Jehovah, Ahaz, Samaria and Sennacherib. In conclusion, in Barnes on the Old Testament, the author states, concerning this portion of Isaiah:
It comprises a collection of independent prophecies and writings composed at various periods during the public ministry of the prophet, and designed to produce an immediate effect on the morals, the piety, the faith and the welfare of the nation. The general drift is, that Jerusalem was secure; that the kingdom of God on earth could not be destroyed; however much his people might be subjected to punishment for their sins, however long and grievous might be their calamities, however mighty their foes, yet that the kingdom of God could not be overturned, and his promises set at naught. Hence in all the predictions of judgment and calamity, in all the reproofs for crime, idolatry and sin; there is usually found a saving clause – an assurance that the people of God would finally triumph and be secure.”[10]
Bibliography
A Commentary on the Holy Bible by Various Writers. New York. The Macmillan
Company. 1908.
Barnes, Albert. Barnes on the Old Testament: Isaiah. Vol.1. Grand Rapids, MI. Baker
Book House. 1964.
Butler, Trent C. Layman’s Bible Book Commentary: Isaiah. Vol.10. Nashville,
Tennessee. Broadman Press. 1982.
Clements, R.E. “The Unity of the Book of Isaiah.” Interpretation 36.2. April 1982.
Rawlinson, George Rev. The Pulpit Commentary: Isaiah. Vol. 10. Grand Rapids, MI.
WM. B. Eerdmans Publishing Company. 1950.
Simeon, Charles. Expository Outlines on the Whole Bible: Proverbs, Ecclesiastes,
Canticles, Isaiah 1-26. Vol.7. Grand Rapids, MI. Baker Book House. 1988.
The New Interpreter’s Bible: A Commentary in Twelve Volumes. Vol. VI. Nashville,
TN. Abingdon Press. 2001.
The NIV Rainbow Study Bible: New International Version. Rainbow Studies, Inc. El
Reno. Oklahoma. 1992.
[1] A Commentary on the Holy Bible by Various Writers, p.410-411.
[2] The New Interpreter’s Bible: A Commentary in Twelve Volumes, Vol. VI, p. 45-46.
[3] Butler, Trent C, Layman’s Bible Book Commentary: Isaiah, Vol.10, p. 19.
[4] Rawlinson, George Rev, The Pulpit Commentary: Isaiah, Vol. 10, p. x.
[5] Clements, R.E, “The Unity of the Book of Isaiah,” Interpretation 36.2, p. 118, 121-125.
[6] Rawlinson, George Rev, p. ix.
[7] Simeon, Charles, Expository Outlines on the Whole Bible: Proverbs, Ecclesiastes,
Canticles, Isaiah 1-26, p. 459-561.
[8] The New Interpreter’s Bible, p. 63-148.
[9] The NIV Rainbow Study Bible, Rainbow Studies, Inc. p. 760.
[10] Barnes, Albert, Barnes on the Old Testament: Isaiah, Vol.1, p. 26-27.
Isaiah 1:1 – 12:6
I will discuss Isaiah 1:1 – 12:6 as a whole and as individual chapters. I will also discuss its relationship to the unity of the Book of Isaiah. In addition, I will briefly contrast the subject matter of this prophetic portion of Isaiah with the conclusion of Isaiah, which is also prophetic. Moreover, I will reveal some expository outlines from Isaiah 1 – 12. Still yet, I will reveal some of the themes as well as a list of the prophecies contained in this portion of Isaiah. Finally, I will conclude by summarizing the central message of Isaiah 1:1 – 12:6.
According to The One Volume Bible Commentary, a prophet’s work was to speak in the Name of Jehovah and be a preacher of righteousness. The author’s reveal that it was in this capacity that Isaiah appears around the time of Ahaz’s accession. The authors go on to say that Isaiah preached against idolatry and oppression, announcing the approaching judgment of things, yet holding out hope of a golden age in the future for a faithful remnant of God’s people. The authors also state that the doctrine of the remnant forms the keynote of Isaiah’s teaching and is an essential and persistent element in it.[1]
To begin, Isaiah 1:1 – 12:6 contains prophecies of judgment and salvation concerning Judah & Jerusalem. According to The New Interpreter’s Bible: A Commentary in Twelve Volumes, the authors state that many commentators consider chapters 1 – 12 the first major section of Isaiah. In addition, the authors state that this section of Isaiah contains virtually all major genres known in the OT prophetic books: announcements of judgment and salvation, reports of prophetic activities from the point of view of a third party as well as the prophet’s own report, songs of praise and thanksgiving. Still yet, the authors reveal the bookends of this section as follows: chapter 1 as the introduction and epitome of the message of the book and chapter 12’s songs of praise as a fitting conclusion. Within these bookends, the authors go on to say one finds distinct collections of prophetic tradition. Finally, the authors briefly outline the contents of this section of Isaiah in the following manner. Chapters 2 – 4 have its own superscription, 2:1 may have been the beginning of the book once, chapter 5: 1-7, contains the song of the vineyard, vv. 8-24 contains a succession of woes and 5: 25-30 announcements of judgment, which link with those in 9:8 – 10:4. Chapters 6:1-10:4 consists of narratives in the first or third person concerning Isaiah’s activities, which includes the messianic prophecy in 9:1-7. Chapter 10:5 – 11:16 also contain announcements of judgment but ends with messianic expectations. The authors conclude that the first twelve chapters of Isaiah are a series of collections and collections within collections.[2]
In Layman’s Bible Book Commentary: Isaiah, the author approaches this section with a different slant. He considers this section as portraying restoration through repentance. Butler identifies these sections of Isaiah more briefly from introduction to deliverance and doom in that day to redeeming the remnant and ending with the remnant’s response. The author states, “Doom dominates the content of Isaiah 1 – 12. The order and structure of the twelve chapters, however, show that disaster was not the last word.”[3]
In the Pulpit Commentary, the authors discuss section 1:1 – 12:6 as being a portion of Part I of Isaiah, which they portray as chapters 1 – 35. The authors enter into more detail by breaking Part I into eleven sections the first five of which concern chapters 1 – 12 as follows. Section I, chapter 1, a reproachful introduction, Section II, chapter 2 – 5 announcement of Christ’s kingdom followed by denunciations for the sins of God’s people. Section III, chapter 6, records a vision and special mission given to Isaiah, section IV, chapter 7 – 10:4, contains Messianic prophecies, delivered in connection with the Syro-Israelite war. Finally, section V, which begins at chapter 10:5 and continues past the scope of this paper, called the “Book of Burdens” and consists of denunciations of woe upon different nations, mostly upon the enemies of Israel.[4]
In the article, The Unity of the Book of Isaiah, R. E. Clements reveals that although the Book of Isaiah has been interpreted as being two unrelated separate parts, there are a number of passages in the first twelve chapters of Isaiah that link to latter Isaiah text. He states that this shows a literary dependence of this section upon some of the themes of subsequent chapters. For instance, the author reveals that the message of chapters 40-55 is introduced earlier in 11:12-16. He continues by saying this passage is a similar assurance that Yahweh’s people will return to Zion, which is based on the prophecies in chapter 40 on. He also mentions that the New Song of the Vineyard in 27:2-5 alludes to the earlier Song of the Vineyard in 5:1-7. Still yet, the theme of the “thorns and briars” has been taken from 5:6 by way of intervening interpretations found in 7:23-25 and 10:17. Also, the author reveals that the explicit declaration of the blindness and deafness of Israel in 42:18-20 and 43:8 echo the commission of Isaiah in 6:9-10. Finally, the author concedes that the indications are sufficient, firm and impressive enough to show that there is also material present in chapters 1-12 which points to a process of adaptation, reinterpretation and development in the build-up of the book.[5]
In addition, in the Pulpit Commentary, the author contrasts the subject matter of this Part I with the conclusion, the last twenty-seven chapters, of Isaiah, which he reveals is also prophetical. The author states that in Part I, the main enemy is Assyria not Babylon, deals with the times of Isaiah not the Babylonian captivity, contains numerous headings and dates unlike the concluding prophetical portion, is denunciatory whereas the later prophetical portion is conciliatory. Moreover, the author states that both the first and last prophetical sections are Messianic however, the Messiah is presented as a mighty King and Ruler in Part I and in the later prophetical portion he is portrayed as a suffering, meek and lowly redeemer.[6]
Still yet, in Expository Outlines of the Whole Bible: Isaiah, the author reveals in Isaiah 1, God makes a complaint against his people. According to the author, in the charge, the evil committed and the extent of criminality, which is applicable to us as well. The author reveals that, in the end, we ask what plea can make in our own behalf. He goes on to state that the plea we may offer with safety to our souls is Christ, who died for us. In chapter 2, the author reveals there is an exhortation to a holy walk, to walk in the light of God’s truth, his countenance and his commandments. In addition, in chapter 3, the author discusses vv. 10-11 as the final state of man. He describes the characters addressed in two classes, the righteous and the wicked and that we are to deliver God’s message to each of them. He discusses God as the protector of his church in chapter 4 and that the Church is God’s glory. Within chapter 5, the author states there is God’s appeal to man’s decision. He states that God requires fruit for the pains he has bestowed upon us and if we continue unprofitable servants, God will cease to guard us or assist us by his grace. In chapter 6, the author reveals a missionary spirit described. He states that our answer to God’s call is to be instant and made without reserve. He goes on to say our response should follow Isaiah’s example. Chapter 8, Simeon states reveals that God is the only proper object of fear and we are to seek after him. He states we are to seek after him with understanding, earnestness, speed and constancy. In chapter 9, the author reveals the blessings imparted by the gospel. Three of these blessings he lists as light of understanding, a sacred joy and victory over bondage. He also discusses Christ’s incarnation and character revealed in Chapter 9. Christ here described as a wonderful Counselor, mighty God, everlasting Father and the Prince of Peace. Chapter 11, the author outlines the pride and downfall of the Assyrian Monarch. He discusses the awful way that God brought Sennacherib down. Killing 185,000 of his troops in one night and later, two of Sennacherib’s sons assassinated him while he was worshipping in the house of a false god. Within chapter 11, Simeon states, is the change wrought by the Gospel in the latter day. He states in the latter day universal harmony shall prevail and be effected by the Gospel of Christ universally received for it is beyond the power of human efforts to achieve. Chapter 12 contains the believer’s song. Simeon states that for all intelligent creation, it is proper to praise God and the redeemed soul has ample reason for it. Finally, Simeon reflects on the “wells of salvation” in chapter 12. He reveals that many consider this a reference to Christ but he considers it a reference to the Scriptures. He says the Scriptures deserve the name because they contain all the blessings of salvation, satisfying of a thirsty soul and impart life to all who go to them.[7]
Moreover, in The New Interpreter’s Bible: A Commentary in Twelve Volumes, the authors reflect on central themes. For instance, the authors state that chapter 1 brings into focus the meaning of justice, chapter 2 themes include the future reign of God, international politics, war and peace, chapter 3 a theme is power both political and economic. In addition, the authors state chapter 4 suggests the presence of God while chapter 5 is another reflection on justice and righteousness. Still yet, the authors reveal that the chapter 6 theme concerns morality, both generally and in terms of particular activities while chapter 7 reveals the Immanuel prophecy. Moreover, the authors reveal a theme of chapter 8 as one wanting to know the future while chapter 9 includes the birth announcement of the crown prince, the son of David. The authors go on to say that chapter 10 reflects on God’s control of events, the arrogance of the mighty and the overweening ambitions of world powers generally while chapter 11 evokes reflection on the relationship among justice, mercy and peace in human society and harmony in the natural order. The authors reveal the central theme in chapter 11 is that God will establish justice and righteousness on earth. Finally, the authors state the theme of chapter 12 is the hope expressed which concerns the messianic age.[8]
In The NIV Rainbow Study Bible, the authors state that in Isaiah, Israel and Judah are corrupt. They go on to say Isaiah prophesies the destruction of Israel by Assyria and preaches that judgment will come upon Judah as well if they do not repent. In addition, the authors reveal that Isaiah assures those in captivity that the Messiah, Christ, will be born and bring salvation to the world and that the restoration of Jerusalem will take place bringing blessings to the new Zion. The authors break down Isaiah 1:1 – 12:6 as follows. Isaiah 1:1 – 6:13 is Isaiah’s commission to proclaim judgment. Isaiah 7:1 – 10:4 is the destruction of Israel by Assyria and 10:5 – 12:6 is the destruction of Assyria by God. Finally, the authors reveal that Isaiah assures the people they will be allowed to return to Jerusalem under Cyrus’s edict.[9]
Barnes on the Old Testament, states that Isaiah 1 – 12 contains five prophetic addresses directly to the Jews, including the Ephraimites, reprehending, denouncing and accusing them. He goes on to say there are seven prophecies relating to Judah and Israel. He reveals these prophecies as rebuke of national crimes, sins of Judah, Judah, a vineyard, vision of Jehovah, Ahaz, Samaria and Sennacherib. In conclusion, in Barnes on the Old Testament, the author states, concerning this portion of Isaiah:
It comprises a collection of independent prophecies and writings composed at various periods during the public ministry of the prophet, and designed to produce an immediate effect on the morals, the piety, the faith and the welfare of the nation. The general drift is, that Jerusalem was secure; that the kingdom of God on earth could not be destroyed; however much his people might be subjected to punishment for their sins, however long and grievous might be their calamities, however mighty their foes, yet that the kingdom of God could not be overturned, and his promises set at naught. Hence in all the predictions of judgment and calamity, in all the reproofs for crime, idolatry and sin; there is usually found a saving clause – an assurance that the people of God would finally triumph and be secure.”[10]
Bibliography
A Commentary on the Holy Bible by Various Writers. New York. The Macmillan
Company. 1908.
Barnes, Albert. Barnes on the Old Testament: Isaiah. Vol.1. Grand Rapids, MI. Baker
Book House. 1964.
Butler, Trent C. Layman’s Bible Book Commentary: Isaiah. Vol.10. Nashville,
Tennessee. Broadman Press. 1982.
Clements, R.E. “The Unity of the Book of Isaiah.” Interpretation 36.2. April 1982.
Rawlinson, George Rev. The Pulpit Commentary: Isaiah. Vol. 10. Grand Rapids, MI.
WM. B. Eerdmans Publishing Company. 1950.
Simeon, Charles. Expository Outlines on the Whole Bible: Proverbs, Ecclesiastes,
Canticles, Isaiah 1-26. Vol.7. Grand Rapids, MI. Baker Book House. 1988.
The New Interpreter’s Bible: A Commentary in Twelve Volumes. Vol. VI. Nashville,
TN. Abingdon Press. 2001.
The NIV Rainbow Study Bible: New International Version. Rainbow Studies, Inc. El
Reno. Oklahoma. 1992.
[1] A Commentary on the Holy Bible by Various Writers, p.410-411.
[2] The New Interpreter’s Bible: A Commentary in Twelve Volumes, Vol. VI, p. 45-46.
[3] Butler, Trent C, Layman’s Bible Book Commentary: Isaiah, Vol.10, p. 19.
[4] Rawlinson, George Rev, The Pulpit Commentary: Isaiah, Vol. 10, p. x.
[5] Clements, R.E, “The Unity of the Book of Isaiah,” Interpretation 36.2, p. 118, 121-125.
[6] Rawlinson, George Rev, p. ix.
[7] Simeon, Charles, Expository Outlines on the Whole Bible: Proverbs, Ecclesiastes,
Canticles, Isaiah 1-26, p. 459-561.
[8] The New Interpreter’s Bible, p. 63-148.
[9] The NIV Rainbow Study Bible, Rainbow Studies, Inc. p. 760.
[10] Barnes, Albert, Barnes on the Old Testament: Isaiah, Vol.1, p. 26-27.
Genesis: Interpreting Genesis
GENESIS: Interpreting Genesis
I will focus on interpreting the book of Genesis as a whole. I will reveal the theological messages of Genesis by discussing the content and themes of the book. To begin, in An Introduction to the Old Testament, the authors state that, “The book of Genesis is a book of foundations. It serves as an introduction to the Mosaic law, and it begins the history of redemption that occupies the rest of the Bible.”[1] In the same book, the authors go on to break the theological message of Genesis into three sections. The first section they reveal is from creation to the Tower of Babel (Genesis 1-11). The second section they named is the patriarchal narratives, in which the centerpiece is the Abrahamic covenant and the consistent theme of the fulfillment of God’s promises and the patriarch’s reactions to them (Genesis 12-36, 38). The final section mentioned is the Joseph story, which continues the theme that God overcomes obstacles to the fulfillment of His promise (Genesis 37, 39-50).[2]
Other sources echo these messages as well. For instance, in the Holman Bible Atlas, Briscoe states, “The opening words of Genesis (1:1) move us to the question of origins. Genesis 1-11 sets the stage for understanding the drama of God’s plan of redemption begun in Abraham.”[3] Similarly, in the article, “Structure, Style and Context as a Key to Interpreting Jacob’s Encounter at Peniel”, the author states that, “One theme that recurs frequently in the Genesis narratives is the contrast between the work of man and the work of God. This principle that man’s efforts fail while the work that God does succeeds is seen a number of times. The principle is evident in the fulfillment of the promise of descendants for Abraham. Thus the point seems to be made clearly and emphatically: The promise of God will be fulfilled by God himself, and human initiative will not play a role in that fulfillment.”[4] Curtis also uses the encounter incident in the life of Jacob to illustrate his point about human initiative versus God’s initiative. In the same article, Curtis states, “The contrast between the work of God and the work of man that is evident at various points in the narrative seems to come to a focus for Jacob at this point with respect to his occupation of the land. He came to see the difference between receiving the inheritance as a gift and gaining the inheritance through his own powers. Thus the struggle at Peniel was a decisive experience in the life of Jacob in which he was taught by God that the realization of the promise must be effected by God rather than by human effort and initiative.”[5]
In The Art of Biblical Narrative, Robert Alter speaks of Genesis as, “where the sketchiness of the known historical materials allows considerable latitude for the elucidation of a divine plan, with, however, this sense of design repeatedly counterbalanced by the awareness of man’s unruly nature, the perilous and imperious individuality of the various human agents in the divine experiment. Individuality is played against providential design.”[6] Similarly, in Introduction to Biblical Interpretation, the authors state, “The Joseph story sends several clear thematic signals: God guided Joseph’s ups and downs to preserve Israel’s existence (Gen 45:7-9; 50:20). Joseph echoes a key biblical truth that God takes care of his people, whatever their hardships.”[7]
I will conclude with a brief summary of the major themes found in the book of Genesis. In The NIV Rainbow Study Bible, the authors briefly state the themes as follows, “God creates man in his own image for fellowship with him. Though we sin, God will not give up on us or abandon us. In spite of our failures, God loves us and sees our value and worth. The Lord has a plan for every life…and it includes salvation and total obedience to His Word. God has the love and the power to protect and provide for us as we place our faith in him.”[8] The authors also reveal that Genesis forms the basis for all further revelation about God’s love and the redemption of mankind through Jesus Christ.[9]
Bibliography
Alter, Robert. The Art of Biblical Narrative. Basic Books. USA. 1981.
Blomberg, C., Hubbard, R., Klein, W. Introduction to Biblical Interpretation. Word
Publishing. Dallas, Texas. 1993.
Briscoe, Thomas C. Holman Bible Atlas. Broadman & Holman Publishers. Nashville,
TN. 1998.
Curtis, Edward M. “Structure, Style and Context as a Key to Interpreting Jacob’s
Encounter at Peniel.” Journal of the Evangelical Theological Society. 30 June
1987.
Longman, Tremper and Raymond B. Dillard. An Introduction to Old Testament. Grand
Rapids, MI. Zondervan. 1994.
The NIV Rainbow Study Bible: New International Version. Rainbow Studies, Inc. El
Reno. Oklahoma. 1992.
[1] Longman, Tremper and Raymond B. Dillard, An Introduction to Old Testament, p.51.
[2] Longman, Tremper and Raymond B. Dillard, An Introduction to Old Testament, p.51-55.
[3] Briscoe, Thomas C., Holman Bible Atlas, p. 33.
[4] Curtis, Edward M., “Structure, Style and Context as a Key to Interpreting Jacob’s Encounter at Peniel,” Journal of the Evangelical Theological Society, p.130-131.
[5] Curtis, Edward M., “Structure, Style and Context as a Key to Interpreting Jacob’s Encounter at Peniel,” Journal of the Evangelical Theological Society, p.135-136.
[6] Alter, Robert, The Art of Biblical Narrative, p. 34.
[7] Blomberg, C., Hubbard, R., Klein, W, Introduction to Biblical Hermeneutics, p. 270.
[8] The NIV Rainbow Study Bible: New International Version, p. 3.
[9] The NIV Rainbow Study Bible: New International Version, p. 3.
I will focus on interpreting the book of Genesis as a whole. I will reveal the theological messages of Genesis by discussing the content and themes of the book. To begin, in An Introduction to the Old Testament, the authors state that, “The book of Genesis is a book of foundations. It serves as an introduction to the Mosaic law, and it begins the history of redemption that occupies the rest of the Bible.”[1] In the same book, the authors go on to break the theological message of Genesis into three sections. The first section they reveal is from creation to the Tower of Babel (Genesis 1-11). The second section they named is the patriarchal narratives, in which the centerpiece is the Abrahamic covenant and the consistent theme of the fulfillment of God’s promises and the patriarch’s reactions to them (Genesis 12-36, 38). The final section mentioned is the Joseph story, which continues the theme that God overcomes obstacles to the fulfillment of His promise (Genesis 37, 39-50).[2]
Other sources echo these messages as well. For instance, in the Holman Bible Atlas, Briscoe states, “The opening words of Genesis (1:1) move us to the question of origins. Genesis 1-11 sets the stage for understanding the drama of God’s plan of redemption begun in Abraham.”[3] Similarly, in the article, “Structure, Style and Context as a Key to Interpreting Jacob’s Encounter at Peniel”, the author states that, “One theme that recurs frequently in the Genesis narratives is the contrast between the work of man and the work of God. This principle that man’s efforts fail while the work that God does succeeds is seen a number of times. The principle is evident in the fulfillment of the promise of descendants for Abraham. Thus the point seems to be made clearly and emphatically: The promise of God will be fulfilled by God himself, and human initiative will not play a role in that fulfillment.”[4] Curtis also uses the encounter incident in the life of Jacob to illustrate his point about human initiative versus God’s initiative. In the same article, Curtis states, “The contrast between the work of God and the work of man that is evident at various points in the narrative seems to come to a focus for Jacob at this point with respect to his occupation of the land. He came to see the difference between receiving the inheritance as a gift and gaining the inheritance through his own powers. Thus the struggle at Peniel was a decisive experience in the life of Jacob in which he was taught by God that the realization of the promise must be effected by God rather than by human effort and initiative.”[5]
In The Art of Biblical Narrative, Robert Alter speaks of Genesis as, “where the sketchiness of the known historical materials allows considerable latitude for the elucidation of a divine plan, with, however, this sense of design repeatedly counterbalanced by the awareness of man’s unruly nature, the perilous and imperious individuality of the various human agents in the divine experiment. Individuality is played against providential design.”[6] Similarly, in Introduction to Biblical Interpretation, the authors state, “The Joseph story sends several clear thematic signals: God guided Joseph’s ups and downs to preserve Israel’s existence (Gen 45:7-9; 50:20). Joseph echoes a key biblical truth that God takes care of his people, whatever their hardships.”[7]
I will conclude with a brief summary of the major themes found in the book of Genesis. In The NIV Rainbow Study Bible, the authors briefly state the themes as follows, “God creates man in his own image for fellowship with him. Though we sin, God will not give up on us or abandon us. In spite of our failures, God loves us and sees our value and worth. The Lord has a plan for every life…and it includes salvation and total obedience to His Word. God has the love and the power to protect and provide for us as we place our faith in him.”[8] The authors also reveal that Genesis forms the basis for all further revelation about God’s love and the redemption of mankind through Jesus Christ.[9]
Bibliography
Alter, Robert. The Art of Biblical Narrative. Basic Books. USA. 1981.
Blomberg, C., Hubbard, R., Klein, W. Introduction to Biblical Interpretation. Word
Publishing. Dallas, Texas. 1993.
Briscoe, Thomas C. Holman Bible Atlas. Broadman & Holman Publishers. Nashville,
TN. 1998.
Curtis, Edward M. “Structure, Style and Context as a Key to Interpreting Jacob’s
Encounter at Peniel.” Journal of the Evangelical Theological Society. 30 June
1987.
Longman, Tremper and Raymond B. Dillard. An Introduction to Old Testament. Grand
Rapids, MI. Zondervan. 1994.
The NIV Rainbow Study Bible: New International Version. Rainbow Studies, Inc. El
Reno. Oklahoma. 1992.
[1] Longman, Tremper and Raymond B. Dillard, An Introduction to Old Testament, p.51.
[2] Longman, Tremper and Raymond B. Dillard, An Introduction to Old Testament, p.51-55.
[3] Briscoe, Thomas C., Holman Bible Atlas, p. 33.
[4] Curtis, Edward M., “Structure, Style and Context as a Key to Interpreting Jacob’s Encounter at Peniel,” Journal of the Evangelical Theological Society, p.130-131.
[5] Curtis, Edward M., “Structure, Style and Context as a Key to Interpreting Jacob’s Encounter at Peniel,” Journal of the Evangelical Theological Society, p.135-136.
[6] Alter, Robert, The Art of Biblical Narrative, p. 34.
[7] Blomberg, C., Hubbard, R., Klein, W, Introduction to Biblical Hermeneutics, p. 270.
[8] The NIV Rainbow Study Bible: New International Version, p. 3.
[9] The NIV Rainbow Study Bible: New International Version, p. 3.
Exodus: The Function of the Calf
EXODUS: The Function of the Calf
I will discuss the function of the calf. I will include discussion from the creating to the destruction of the calf. To begin, through my research, I discovered that the calf represents Israel’s sin of idolatry against God. It represents a break in their covenant with God. In Exodus, the author states that when Moses did not return from the mountain, Israel began to worry and did not feel they could get along without a tangible guide. They approached Aaron and he made for them a calf or bull. Further Cate states, “The choice of the bull to represent their God was probably based upon the Canaanite Baal worship. The greatest tragedy was the fact that they gave credit to their handmade God for their deliverance from Egypt.”[1]
In Exodus, the author then reveals that when Moses “broke” the tables of the law he carried down the mountain several factors were involved. Beyond his anger at Israel’s sin, it is a visible sign that Israel had broken God’s covenant. It was a clear they had repudiated the work of God. As the tables were the “work of God” so was the covenant they had broken.[2]
In McLaren’s Expositions of Holy Scripture, the author states, “The reason for making the thing in the shape of the calf is probably the Egyptian worship of Apis in that form, which would be familiar to the people. It was a national rebellion, a flood which swept away even some faithful, timid hearts. The demand ‘to make gods’ flew in the face of both the first and second commandments. For Jehovah, who had forbidden the forming of any image, was denied in the act of making it.”[3]
Moreover, in Interpreting the Old Testament, Harrelson states, “the young bull was a widespread symbol of virility in the fertility religions of the ancient world. However, the calf made in the wilderness may have been a portable representative of the earthly throne of Yahweh, as was the ark of the covenant. Still more probable is the view that among the tribes of Israel in the wilderness and late in Palestine were a number of cult objects representing the presence of Yahweh: the ark with its tent of meeting, the tent-tabernacle as a separate cult center where the priest received oracles and met the deity, the portable bull-symbol, and perhaps others.”[4]
On a similar note, in The Character of the Calf and Its Cult in Exodus 32, the author argues, “the specific textual data in Exodus 32 commonly taken to point to a fertility rite or orgiastic revelry can be taken with equal plausibility to point to a rite celebrating divine might and victory. Bull symbolism was frequently employed to depict not only divine but also human war leaders. This means the calf in Exodus 32 may signify either fertility or war might, and that the significance of Aaron’s calf is to be decided from the narrative itself.”[5]
Janzen continues in this article by saying that Exodus does not seem to be concerned with issues of sterility and fertility but rather, with leadership safety and victory. Janzen states that the narrative gives strong grounds for viewing the calf as an intended symbol of god the divine warrior and protector who leads the people to their restful habitation. In addition, Janzen states, “Nothing in 32:1-5 gives the slightest hint of a concern for fertility. The concern is to find some sort of replacement for Moses, whose erstwhile presence had to do with deliverance from Egypt. That the calf, nevertheless, has been taken as a fertility symbol is due to the construal of a number of the terms used to describe aspects of the people’s cultic celebration in the presence of the calf.”[6]
In The One Volume Bible Commentary, the author states that in making the demand for the calf, it is doubtful whether the people intended to abandon the worship of Jehovah altogether, or just wanted a visual representation of him. The author states that Aaron’s words in vv. 4, 5 seem to indicate that he regarded the golden bull as an image of the true God; but in v.8, the people are charged with deserting Jehovah for another god. The worship of God by images degrades God, and the image usurps his place in the mind of the worshipper.[7]
Bibliography
Cate, Robert L. Layman’s Bible Book Commentary: Exodus. Vol. 2. Nashville,
Tennessee. Broadman Press. 1979.
Dummelow, J.R. The One Volume Bible Commentary. New York, NY. The Macmillan
Company.
Harrelson, Walter. Interpreting the Old Testament. Chicago, IL. Holt, Rinehart &
Winston, Inc. 1964.
Janzen, J. Gerald. “The Character of the Calf and Its Cult in Exodus 32.” Catholic
Biblical Quarterly 52.4. October 1990.
McLaren, Alexander. McLaren’s Expositions of the Holy Scripture. Vol. I. Grand
Rapids, MI. Wm. B. Eerdmans Publishing Company. 1959.
[1] Cate, Robert L., Layman’s Bible Book Commentary: Exodus Vol. 2, p. 124.
[2] Cate, Robert L., p. 128.
[3] McLaren, Alexander, McLaren’s Expositions of the Holy Scripture, p. 172-174.
[4] Harrelson, Walter, Interpreting the Old Testament, p. 96
[5] Janzen, J. Gerald, The Character of the Calf and Its Cult in Exodus 32, p. 598.
[6] Janzen, J. Gerald, p. 599-600.
[7] Dummelow, J.R., The One Volume Bible Commentary, p. 81.
I will discuss the function of the calf. I will include discussion from the creating to the destruction of the calf. To begin, through my research, I discovered that the calf represents Israel’s sin of idolatry against God. It represents a break in their covenant with God. In Exodus, the author states that when Moses did not return from the mountain, Israel began to worry and did not feel they could get along without a tangible guide. They approached Aaron and he made for them a calf or bull. Further Cate states, “The choice of the bull to represent their God was probably based upon the Canaanite Baal worship. The greatest tragedy was the fact that they gave credit to their handmade God for their deliverance from Egypt.”[1]
In Exodus, the author then reveals that when Moses “broke” the tables of the law he carried down the mountain several factors were involved. Beyond his anger at Israel’s sin, it is a visible sign that Israel had broken God’s covenant. It was a clear they had repudiated the work of God. As the tables were the “work of God” so was the covenant they had broken.[2]
In McLaren’s Expositions of Holy Scripture, the author states, “The reason for making the thing in the shape of the calf is probably the Egyptian worship of Apis in that form, which would be familiar to the people. It was a national rebellion, a flood which swept away even some faithful, timid hearts. The demand ‘to make gods’ flew in the face of both the first and second commandments. For Jehovah, who had forbidden the forming of any image, was denied in the act of making it.”[3]
Moreover, in Interpreting the Old Testament, Harrelson states, “the young bull was a widespread symbol of virility in the fertility religions of the ancient world. However, the calf made in the wilderness may have been a portable representative of the earthly throne of Yahweh, as was the ark of the covenant. Still more probable is the view that among the tribes of Israel in the wilderness and late in Palestine were a number of cult objects representing the presence of Yahweh: the ark with its tent of meeting, the tent-tabernacle as a separate cult center where the priest received oracles and met the deity, the portable bull-symbol, and perhaps others.”[4]
On a similar note, in The Character of the Calf and Its Cult in Exodus 32, the author argues, “the specific textual data in Exodus 32 commonly taken to point to a fertility rite or orgiastic revelry can be taken with equal plausibility to point to a rite celebrating divine might and victory. Bull symbolism was frequently employed to depict not only divine but also human war leaders. This means the calf in Exodus 32 may signify either fertility or war might, and that the significance of Aaron’s calf is to be decided from the narrative itself.”[5]
Janzen continues in this article by saying that Exodus does not seem to be concerned with issues of sterility and fertility but rather, with leadership safety and victory. Janzen states that the narrative gives strong grounds for viewing the calf as an intended symbol of god the divine warrior and protector who leads the people to their restful habitation. In addition, Janzen states, “Nothing in 32:1-5 gives the slightest hint of a concern for fertility. The concern is to find some sort of replacement for Moses, whose erstwhile presence had to do with deliverance from Egypt. That the calf, nevertheless, has been taken as a fertility symbol is due to the construal of a number of the terms used to describe aspects of the people’s cultic celebration in the presence of the calf.”[6]
In The One Volume Bible Commentary, the author states that in making the demand for the calf, it is doubtful whether the people intended to abandon the worship of Jehovah altogether, or just wanted a visual representation of him. The author states that Aaron’s words in vv. 4, 5 seem to indicate that he regarded the golden bull as an image of the true God; but in v.8, the people are charged with deserting Jehovah for another god. The worship of God by images degrades God, and the image usurps his place in the mind of the worshipper.[7]
Bibliography
Cate, Robert L. Layman’s Bible Book Commentary: Exodus. Vol. 2. Nashville,
Tennessee. Broadman Press. 1979.
Dummelow, J.R. The One Volume Bible Commentary. New York, NY. The Macmillan
Company.
Harrelson, Walter. Interpreting the Old Testament. Chicago, IL. Holt, Rinehart &
Winston, Inc. 1964.
Janzen, J. Gerald. “The Character of the Calf and Its Cult in Exodus 32.” Catholic
Biblical Quarterly 52.4. October 1990.
McLaren, Alexander. McLaren’s Expositions of the Holy Scripture. Vol. I. Grand
Rapids, MI. Wm. B. Eerdmans Publishing Company. 1959.
[1] Cate, Robert L., Layman’s Bible Book Commentary: Exodus Vol. 2, p. 124.
[2] Cate, Robert L., p. 128.
[3] McLaren, Alexander, McLaren’s Expositions of the Holy Scripture, p. 172-174.
[4] Harrelson, Walter, Interpreting the Old Testament, p. 96
[5] Janzen, J. Gerald, The Character of the Calf and Its Cult in Exodus 32, p. 598.
[6] Janzen, J. Gerald, p. 599-600.
[7] Dummelow, J.R., The One Volume Bible Commentary, p. 81.
Crucifixion of Jesus
Crucifixion of Jesus
I will discuss the crucifixion of Jesus and the day it occurred, whether on Wednesday or Friday. In my research, I found authors that support the Friday crucifixion but none that support the Wednesday crucifixion. I also noticed that Wednesday vs. Friday did not seem to be as big an issue as what month and year he died.
In “The Date of Death of Jesus of Nazareth,” the author states, “One Thursday evening in the month of Nisan, in early spring, after sharing a last meal with his disciples, Jesus is arrested. The next day, a Friday, he is tried and put to death.”[1] The author also states, “Everyone has always agreed that the day was a Friday, falling close to the full moon, in early spring, in the late 20s or early 30s of the first century.”[2]
In Mark 8:31, 9:31 and 10:34, the Jesus states that He will be killed and then rise in three days. In Luke 24:1, Luke states, “On the first day of the week, very early in the morning, the women took the spices they had prepared and went to the tomb. They found the stone rolled away from the tomb, but when they entered they did not find the body of the Lord Jesus” (NIV). Therefore, I agree with the author above that Jesus died on Friday and with Scripture, that Christ was raised from the dead on Sunday, the third day after his death.
[1] Depuydt, Leo, “The Date of Death of Jesus of Nazareth,” Journal of the American Society, Vol. 122, No. 3, July/Sep 2002, pg. 466-480.
[2] Depuydt, Leo, “The Date of Death of Jesus of Nazareth,” Journal of the American Society, Vol. 122, No. 3, July/Sep 2002, pg. 466-480.
I will discuss the crucifixion of Jesus and the day it occurred, whether on Wednesday or Friday. In my research, I found authors that support the Friday crucifixion but none that support the Wednesday crucifixion. I also noticed that Wednesday vs. Friday did not seem to be as big an issue as what month and year he died.
In “The Date of Death of Jesus of Nazareth,” the author states, “One Thursday evening in the month of Nisan, in early spring, after sharing a last meal with his disciples, Jesus is arrested. The next day, a Friday, he is tried and put to death.”[1] The author also states, “Everyone has always agreed that the day was a Friday, falling close to the full moon, in early spring, in the late 20s or early 30s of the first century.”[2]
In Mark 8:31, 9:31 and 10:34, the Jesus states that He will be killed and then rise in three days. In Luke 24:1, Luke states, “On the first day of the week, very early in the morning, the women took the spices they had prepared and went to the tomb. They found the stone rolled away from the tomb, but when they entered they did not find the body of the Lord Jesus” (NIV). Therefore, I agree with the author above that Jesus died on Friday and with Scripture, that Christ was raised from the dead on Sunday, the third day after his death.
[1] Depuydt, Leo, “The Date of Death of Jesus of Nazareth,” Journal of the American Society, Vol. 122, No. 3, July/Sep 2002, pg. 466-480.
[2] Depuydt, Leo, “The Date of Death of Jesus of Nazareth,” Journal of the American Society, Vol. 122, No. 3, July/Sep 2002, pg. 466-480.
Thomas Aquinas Five Proofs for God's Existence
Thomas Aquinas
Summa Theologiae (http://www.newadvent.org/summa)
Five Proofs for God’s Existence
The first and more manifest way is the argument from motion. It is certain, and evident to our senses, that in the world some things are in motion. Now whatever is in motion is put in motion by another, for nothing can be in motion except it is in potentiality to that towards which it is in motion; whereas a thing moves inasmuch as it is in act. For motion is nothing else than the reduction of something from potentiality to actuality. But nothing can be reduced from potentiality to actuality, except by something in a state of actuality. Thus that which is actually hot, as fire, makes wood, which is potentially hot, to be actually hot, and thereby moves and changes it. Now it is not possible that the same thing should be at once in actuality and potentiality in the same respect, but only in different respects. For what is actually hot cannot simultaneously be potentially hot; but it is simultaneously potentially cold. It is therefore impossible that in the same respect and in the same way a thing should be both mover and moved, i.e. that it should move itself. Therefore, whatever is in motion must be put in motion by another. If that by which it is put in motion be itself put in motion, then this also must needs be put in motion by another, and that by another again. But this cannot go on to infinity, because then there would be no first mover, and, consequently, no other mover; seeing that subsequent movers move only inasmuch as they are put in motion by the first mover; as the staff moves only because it is put in motion by the hand. Therefore it is necessary to arrive at a first mover, put in motion by no other; and this everyone understands to be God.
The second way is from the nature of the efficient cause. In the world of sense we find there is an order of efficient causes. There is no case known (neither is it, indeed, possible) in which a thing is found to be the efficient cause of itself; for so it would be prior to itself, which is impossible. Now in efficient causes it is not possible to go on to infinity, because in all efficient causes following in order, the first is the cause of the intermediate cause, and the intermediate is the cause of the ultimate cause, whether the intermediate cause be several, or only one. Now to take away the cause is to take away the effect. Therefore, if there be no first cause among efficient causes, there will be no ultimate, nor any intermediate cause. But if in efficient causes it is possible to go on to infinity, there will be no first efficient cause, neither will there be an ultimate effect, nor any intermediate efficient causes; all of which is plainly false. Therefore it is necessary to admit a first efficient cause, to which everyone gives the name of God.
The third way is taken from possibility and necessity, and runs thus. We find in nature things that are possible to be and not to be, since they are found to be generated, and to corrupt, and consequently, they are possible to be and not to be. But it is impossible for these always to exist, for that which is possible not to be at some time is not. Therefore, if everything is possible not to be, then at one time there could have been nothing in existence. Now if this were true, even now there would be nothing in existence, because that which does not exist only begins to exist by something already existing. Therefore, if at one time nothing was in existence, it would have been impossible for anything to have begun to exist; and thus even now nothing would be in existence--which is absurd. Therefore, not all beings are merely possible, but there must exist something the existence of which is necessary. But every necessary thing either has its necessity caused by another, or not. Now it is impossible to go on to infinity in necessary things which have their necessity caused by another, as has been already proved in regard to efficient causes. Therefore we cannot but postulate the existence of some being having of itself its own necessity, and not receiving it from another, but rather causing in others their necessity. This all men speak of as God.
The fourth way is taken from the gradation to be found in things. Among beings there are some more and some less good, true, noble and the like. But "more" and "less" are predicated of different things, according as they resemble in their different ways something which is the maximum, as a thing is said to be hotter according as it more nearly resembles that which is hottest; so that there is something which is truest, something best, something noblest and, consequently, something which is uttermost being; for those things that are greatest in truth are greatest in being, as it is written in Metaph. ii. Now the maximum in any genus is the cause of all in that genus; as fire, which is the maximum heat, is the cause of all hot things. Therefore there must also be something which is to all beings the cause of their being, goodness, and every other perfection; and this we call God.
The fifth way is taken from the governance of the world. We see that things which lack intelligence, such as natural bodies, act for an end, and this is evident from their acting always, or nearly always, in the same way, so as to obtain the best result. Hence it is plain that not fortuitously, but designedly, do they achieve their end. Now whatever lacks intelligence cannot move towards an end, unless it be directed by some being endowed with knowledge and intelligence; as the arrow is shot to its mark by the archer. Therefore some intelligent being exists by whom all natural things are directed to their end; and this being we call God.
Summa Theologiae (http://www.newadvent.org/summa)
Five Proofs for God’s Existence
The first and more manifest way is the argument from motion. It is certain, and evident to our senses, that in the world some things are in motion. Now whatever is in motion is put in motion by another, for nothing can be in motion except it is in potentiality to that towards which it is in motion; whereas a thing moves inasmuch as it is in act. For motion is nothing else than the reduction of something from potentiality to actuality. But nothing can be reduced from potentiality to actuality, except by something in a state of actuality. Thus that which is actually hot, as fire, makes wood, which is potentially hot, to be actually hot, and thereby moves and changes it. Now it is not possible that the same thing should be at once in actuality and potentiality in the same respect, but only in different respects. For what is actually hot cannot simultaneously be potentially hot; but it is simultaneously potentially cold. It is therefore impossible that in the same respect and in the same way a thing should be both mover and moved, i.e. that it should move itself. Therefore, whatever is in motion must be put in motion by another. If that by which it is put in motion be itself put in motion, then this also must needs be put in motion by another, and that by another again. But this cannot go on to infinity, because then there would be no first mover, and, consequently, no other mover; seeing that subsequent movers move only inasmuch as they are put in motion by the first mover; as the staff moves only because it is put in motion by the hand. Therefore it is necessary to arrive at a first mover, put in motion by no other; and this everyone understands to be God.
The second way is from the nature of the efficient cause. In the world of sense we find there is an order of efficient causes. There is no case known (neither is it, indeed, possible) in which a thing is found to be the efficient cause of itself; for so it would be prior to itself, which is impossible. Now in efficient causes it is not possible to go on to infinity, because in all efficient causes following in order, the first is the cause of the intermediate cause, and the intermediate is the cause of the ultimate cause, whether the intermediate cause be several, or only one. Now to take away the cause is to take away the effect. Therefore, if there be no first cause among efficient causes, there will be no ultimate, nor any intermediate cause. But if in efficient causes it is possible to go on to infinity, there will be no first efficient cause, neither will there be an ultimate effect, nor any intermediate efficient causes; all of which is plainly false. Therefore it is necessary to admit a first efficient cause, to which everyone gives the name of God.
The third way is taken from possibility and necessity, and runs thus. We find in nature things that are possible to be and not to be, since they are found to be generated, and to corrupt, and consequently, they are possible to be and not to be. But it is impossible for these always to exist, for that which is possible not to be at some time is not. Therefore, if everything is possible not to be, then at one time there could have been nothing in existence. Now if this were true, even now there would be nothing in existence, because that which does not exist only begins to exist by something already existing. Therefore, if at one time nothing was in existence, it would have been impossible for anything to have begun to exist; and thus even now nothing would be in existence--which is absurd. Therefore, not all beings are merely possible, but there must exist something the existence of which is necessary. But every necessary thing either has its necessity caused by another, or not. Now it is impossible to go on to infinity in necessary things which have their necessity caused by another, as has been already proved in regard to efficient causes. Therefore we cannot but postulate the existence of some being having of itself its own necessity, and not receiving it from another, but rather causing in others their necessity. This all men speak of as God.
The fourth way is taken from the gradation to be found in things. Among beings there are some more and some less good, true, noble and the like. But "more" and "less" are predicated of different things, according as they resemble in their different ways something which is the maximum, as a thing is said to be hotter according as it more nearly resembles that which is hottest; so that there is something which is truest, something best, something noblest and, consequently, something which is uttermost being; for those things that are greatest in truth are greatest in being, as it is written in Metaph. ii. Now the maximum in any genus is the cause of all in that genus; as fire, which is the maximum heat, is the cause of all hot things. Therefore there must also be something which is to all beings the cause of their being, goodness, and every other perfection; and this we call God.
The fifth way is taken from the governance of the world. We see that things which lack intelligence, such as natural bodies, act for an end, and this is evident from their acting always, or nearly always, in the same way, so as to obtain the best result. Hence it is plain that not fortuitously, but designedly, do they achieve their end. Now whatever lacks intelligence cannot move towards an end, unless it be directed by some being endowed with knowledge and intelligence; as the arrow is shot to its mark by the archer. Therefore some intelligent being exists by whom all natural things are directed to their end; and this being we call God.
The Lord of the Rings trilogy: A Full Interpretation and Theological Critique
The Lord of the Rings trilogy:
A Full Interpretation & Comprehensive Theological Critique
A Research Paper
I do not know about you but I love movies. Matter of fact, there are very few blockbuster hits that I have not seen, especially in the last few years. Many of these movies, I have walked away from thinking I would love to dig a little deeper into the spiritual themes presented such as, The Lord of the Rings trilogy. As a result, I thought it would be interesting to do just that with this project.
In this project, I will discuss the spiritual themes of Lord of the Rings trilogy. As a side note, I most enjoyed The Two Towers because it is the one in which, after watching it, I wanted to go back and see The Fellowship of the Rings again and began to look forward to the Return of the King. In this presentation, I will incorporate examples by using clips from the movies. I will also present a full interpretation of Lord of the Rings as well as a comprehensive theological critique. I am assuming that the reader has seen The Lord of the Rings trilogy therefore, I will not explain Middle-earth, the Shire, the 1st, 2nd, or 3rd age nor will I describe or explain any of the characters in this presentation. I am assuming the reader already has the basic knowledge concerning the above so I will go straight into the interpretation and theological critique.
To begin, ChristianityToday.com gives an overview of the Lord of the Rings stating that The Lord of the Rings trilogy is a moral fantasy pitting good against evil in a world where wizards are the stewards of humankind, Ents shepherd forests, Elves
preserve beauty and Orcs, Trolls and Uruk-hai serve evil. The three-part epic shows darkness battling light, fighting with humility and despair wrestling with hope.[1]
In the article, “Wizards of the Rings: There must be a moral in here somewhere,” the author states that some important ideas from Tolkien have been preserved in the movie. For instance, the ring at the center of Tolkien’s saga confers upon its wearer magical powers. Those who avail themselves of this power become corrupted. Yielding to temptation becomes a hazardous business and no one is entirely safe. The author states that, “In Tolkien’s world, you perch precariously on a slope that may slide you at any moment into doom.”[2]
In “A Fellowship in Peril,” the author states that the Lord of the Rings holds themes of destiny and mortality. He states that the story of Frodo, Sam and Gollum is a journey into the darker side of Frodo’s soul as he struggles against the Ring’s evil power. He quotes a cinematographer for the movie as saying, “Frodo comes to realize that Gollum represents what he may become. The theme is that everyone is essentially good, but there are dark forces in life that affect us. It’s how you deal with those forces that is the measure of your character.” The author goes on to say that, the race of Men is presented as somewhat pagan and feudal.[3]
In “The Lord of the Rings: The Two Towers,” the author states that, “The themes play back and forth across the narrative, linking displays of courage, loyalty and selflessness while giving glints of temptation and treachery. It feels like an essential story that ages have not eroded; the story of the fight for humanity to keep alive the sacred spark. And it is a complex story, because it illustrates that both that spark and the shadow of darkness lie in every heart.”[4]
In “The End of Magic,” the author states Tolkien’s work draws on the struggles between power and powerlessness that Christians know so well from their own salvation history, namely in the sacrifice of the Ring. The author also states that Tolkien “sets the stage for the expected story of Jesus Christ some thousands of years later.[5]”
ChristianityToday.com also points out some spiritual themes in The Lord of the Rings and provides examples from Scripture of each of those themes. They are as follows: the struggle for virtue (Romans 6:15-7:25; Phil 2:1-3; 4:2-9); resisting power and sin (Gen 3:5; Matt 4:1-11; Mark 1:11-12; Luke 4:1-13; 2 Cor 10:3-5); infinite power in small packages (1 Cor 1:18-19, 23-25); providence and faith (Gen 50:20; Jer 29:11; Rom 1:20; 8:28; Phil 2:12-13) and ennobling stories (Deut 6:10-19; Josh 1:1-9).[6]
In Tolkien’s Ordinary Virtues: Exploring the Spiritual Themes of The Lord of the Rings, Mark Eddy Smith lists the spiritual themes as follows: simplicity; generosity; friendship; hospitality; faith; perspective; community; sacrifice; wonder; temptation; failure; atonement; suffering; resurrection; humility; providence; trust; trustworthiness; wisdom; hope; imagination; submission; courage; foolishness; perseverance; justice and love.[7] The following discussion of the above themes is paraphrased from Tolkien’s Ordinary Virtues: Exploring the Spiritual Themes of The Lord of the Rings:
Simplicity: The Hobbits are country people who have little use of machinery and little concern for the outside world. They like eating plenty and often, they prize predictability over originality and despise adventures of any kind.
Generosity: Preparing to leave the Shire, Bilbo gives away his home and belongings. Matthew 19:24-26 reveals how hard it is for a rich man to enter the kingdom of God. Generosity is also evidenced in compliments given to others and in defending others from trouble.
Friendship: Merry, Pippin, Sam and Frodo are true friends to one another. They stick together even on threat of death. Aragorn and the Hobbits become great friends as well. Gandalf and Bilbo have a remarkable friendship and the evidence of this is in Bilbo relinquishing his beloved ring to Gandalf in the beginning. Proverbs 20:6 mentions that it is hard to find one worthy of trust.
Hospitality: Hospitality provides the weary travelers with rest throughout the journey. At times and places not looked for, the hospitality of strangers relieves the friends and allows them some time in peace, so that their wayfaring is not simply hardship and danger unabated. Hebrews 13:2 says to show hospitality to strangers for you may have entertained angels unaware.
Faith: The Hobbits have to have faith in Strider (Aragorn) to protect and lead them. Even though Frodo is wounded before his course is fully set and he still has a long and difficult journey ahead of him, it does not deter him. He is willing to lay down his life to fulfill his mission. He trusted in and accepted the help he was offered. In the end, Frodo’s ability to trust is sufficient. A Biblical story referenced here is the story of the prophet Elisha in 2 Kings 6:17.
Perspective: History is important and learning it can be valuable to the decisions we make in our present lives. History played an important role in the decisions made by the Fellowship. Because they know the Rings history, the Fellowship knew they had to destroy it. The Bible is an ancient book of stories, unpronounceable names and God’s wrath, but we need to understand it. History can show us what is important to keep or to cast away.
Community: Community is represented in the Shire, the diversity of Rivendell and Lothlorien, as well as in the make up of the Fellowship. Elrond included representatives from each of the major people groups present plus the friends of Frodo to make up the Fellowship. Together the Fellowship fights off attacks and dares the Mines of Moria. All of these things are well beyond the strengths of the Hobbits alone but their combined strengths help them succeed in their mission.
Sacrifice: The Hobbits leave behind everything that is dear and familiar; Boromir, Legolus and Gimli leave behind homelands that are threatened by war. Aragorn leaves Arwen, his lover, behind at Rivendell. In comparison, Jesus asks us to make sacrifices to follow Him.
Wonder: The Hobbits experience a sense of wonder at Lothlorien, an undecaying garden set in the midst of a falling world. Lothlorien is like the Garden of Eden. The Lord of the Rings is filled with a sense of wonder. The landscape, the people and the friendships they develop keep alive in them a sense that the world is good and worth saving.
Temptation: There is the temptation of the ring of power throughout the tale. There is also the temptation to turn back or give up when Frodo looks into Galadriel’s mirror.
Failure: After Gandalf died, Aragorn had much trouble as he learned to lead. Boromir fails when he is overpowered by the ring.
Atonement: Boromir returns to the Fellowship after his betrayal and confesses to them. He could have run but he did not. He stayed to protect Merry and Pippin from death. In the process, he is pierced with many arrows and dies.
Suffering: Merry and Pippin suffered when they were captured by the Orcs.
Resurrection: Gandalf was resurrected after dying in a battle with Balrog.
Humility: Saruman is humbled by Gandalf the White when Gandalf breaks his hold over Théoden. Théoden is humbled when he is released from the spell and Saruman’s lies have no more power over him.
Providence: Throughout the tale, the weather was a proactive agent, sometimes for evil and sometimes for good. Even the failures, mistakes and choices of Merry and Pippin were valuable instruments of Providence such as, rousing the Ents and providing a means for Boromir’s atonement.
Trust: The Fellowship is trusted to carry the ring to its destruction in Mordor. Gollum is trusted by Frodo to lead them to Mordor.
Trustworthiness: Faramir had to prove his trustworthiness to Frodo and Sam. Faramir did prove his trustworthiness because Frodo and Sam revealed their mission to him and he released them.
Wisdom: One thing the ring gives is sight. However, wisdom is the ability to see things as they really are and sometimes this was not the case with Frodo. Faramir showed wisdom in all his actions. Wisdom is not so much about intelligence and the ability to strategize as it is about the heart. Sam shows wisdom when he takes the ring from Frodo, who appeared to be dead after Shelob’s sting, and sets out to destroy it.
Hope: When Frodo and Sam reach the Black Gate of Mordor and see the vast army and wasteland, it is hope that keeps them going forward. Hope is not a feeling; it is a choice.
Imagination: On occasion, Frodo and Sam imagined what kind of story they are in and how people might hear about it in the years to come. They did this once while walking through the woods together and once when they were with Faramir.
Submission: The servants of Sauron show submission to him. Merry and Pippin show submission throughout the tale. Faramir submits to releasing Frodo and the ring.
Courage: Courage is evident in the characters as they undertake perilous tasks.
Foolishness: The entire tale is mostly about the biblical paradox: “But God chose what is foolish in the world to shame the wise; God chose what is weak to shame the strong.” (1 Cor 1:27)
Perseverance: During the long road to Rivendell, the tragedy of Moria, the passage of the barren hills, the Dead Marshes, the closed gates, the long way around to the Crossroads, the stairs, the fight with Shelob, the lack of food, water and sunlight Frodo and Sam persevered. When they still had to cross the plains to Mount Doom, Sam’s hope was turned to a new strength. They did not give up but persevered and achieved their goal of destroying the Ring in the end.
Justice: Justice is rendering unto others their due. Justice is concerned with punishment but only the innocent can render such judgments. “All have sinned and fall short of the glory of God.” (Rom 3:23) Therefore, mercy is our only option. Sam and Frodo show mercy to Gollum. Aragorn shows mercy when he becomes king and sits upon the throne.
Love: The Lord of the Rings resounds with love. There is romantic love between Arwen and Aragorn, Rosie and Sam and friendship love between the members of the Fellowship. There are also characters in the story who exemplifies some aspect of the Savior. For example, Gandalf dies and rises again; Aragorn descends to the dead and emerges as a King with the power to heal; Frodo takes sin upon him and casts it into the fire and Sam is the servant of all.[8]
In The Gospel according to Tolkien: Visions of the Kingdom in Middle-earth, the author discusses Tolkien’s vision of the following: Creation; the calamity of Evil (the marring of the divine harmony); the counter-action to Evil (Tolkien’s vision of the moral life); the lasting corrective (Tolkien’s vision of the redeemed life).[9]
Concerning the Creation, the universe Tolkien conceives is hierarchical. His pre-Christian world does not know God as the Trinity but as the One. There is only one God in Middle-earth. There is also the omnipresence of Fate, Death and Doom. Tolkien, a Christian writer, modifies the pagan conception of fate to imply its providential direction. There is a pagan sense of Doom, the idea the world’s outcome is unchangeably bent toward final destruction, throughout the tale. In the Lord of the Rings, Death is an omnipresent reality, which serves as a warning against the life-worship that is the unofficial faith of the modern world. Finally, the assorted powers of evil are dedicated to sweeping all travelers off the one Road into the pit of death.[10]
Concerning Evil, Tolkien says that evil does not truly exist; it is nothing. He says that if Evil had a logical explanation, then it could be combated with some success however; it possesses instead an irrationality that does not submit entirely to rational or moral control. Evil always has the character of absurdity. Like Jesus with the Pharisees, Tolkien understands the danger posed by virtue cut off from Good. Repeatedly, Tolkien demonstrates his conviction that evil preys upon our virtues far more than our vices.[11]
Concerning counter-action to Evil, Tolkien imbues the Lord of the Rings with the conviction that, when completed and perfected, prudence issues in holy folly, justice in undeserved mercy, courage in unexpected endurance and temperance in joyful self-denial. He reveals that wisdom and prudence are virtues that prompt self-sacrifice and that justice is a virtue that requires mercy. He also talks about the necessity and limits of war, heroic and supernal courage and that courage is the virtue that issues in endurance.[12]
Concerning Tolkien’s vision of the Redeemed Life, Tolkien sees faith as an act of trust and that humans are called to faith and trust. There is also the faith to petition and receive divine aid and faith that produces friendship. In Lord of the Rings, there is also a hope throughout of a future that is permanently good and this hope is brought by the return of the true king. In Lord of the Rings, there is also love that forgives. Hope and faith shall pass away but love will endure forever.[13]
Bibliography
Baggins, Harry. “Wizards of the Rings: There must be a moral in here somewhere.” The
American Spectator. Vol. 35, No. 1, Jan/Feb 2002; available from http://firstsearch.oclc.org/images/WSPL/wsppdfl/HTML/04580/W6R55/7FU.HTM; Internet; accessed 20 October 2004.
Gray, Simon. “A Fellowship in Peril,” American Cinematographer. Vol. 83, No. 12, Dec
2002; available from http://firstsearch.oclc.org/images/WSPL/wsppdfl/HTML/04580/W6R55/7FU.HTM; Internet; accessed 20 October 2004.
Hinlicky, Sarah E. “The End of Magic.” First Things, No. 120, Feb 2002;
available from http://firstsearch.oclc.org/images/WSPL/wsppdfl/HTML/04971/1EWY4/1FX.HTM; Internet; accessed 20 October 2004.
Smith, Mark E. Tolkien’s Ordinary Virtues: Exploring the Spiritual Themes of The Lord
of the Rings. Downers Grove, Illinois: Intervarsity Press, 2002.
“The Lord of the Rings Trilogy: Overview.” ChristianityToday.com. Available from
http://store.yahoo.com/biblestudies/loofritr.html; Internet; accessed 17 October 21, 2004.
Vineberg, Steve. “The Lord of the Rings: The Two Towers.” The Christian Century.
Vol. 120, No.1, Jan 11, 2003; available from http://firstsearch.oclc.org/images/WSPL/wsppdfl/HTML/03891/15WR2/3F7.HTM; Internet; accessed 20 October 2004.
Wood, Ralph C. The Gospel According To Tolkien: Visions of the Kingdom in Middle-
earth. Louisville, Kentucky: Westminster John Knox Press, 2003.
[1] “The Lord of the Rings Trilogy: Overview,” ChristianityToday.com; available from http://store.yahoo.com/biblestudies/loofritr.html; Internet; accessed 17 October 2004.
[2] Baggins, Harry, “Wizards of the Rings: There must be a moral in here somewhere,” The American Spectator, Vol. 35, No. 1, pg 88, Jan/Feb 2002; available from http://firstsearch.oclc.org/images/WSPL/wsppdfl/HTML/04580/W6R55/7FU.HTM; Internet; accessed 20 October 2004.
[3] Gray, Simon, “A Fellowship in Peril,” American Cinematographer, Vol. 83, No. 12, pg. 36-53, Dec 2002; available from http://firstsearch.oclc.org/images/WSPL/wsppdfl/HTML/04580/W6R55/7FU.HTM; Internet; accessed 20 October 2004.
[4] Vineberg, Steve, “The Lord of the Rings: The Two Towers,” The Christian Century, Vol. 120, No.1, pg. 39, Jan 11, 2003; available from http://firstsearch.oclc.org/images/WSPL/wsppdfl/HTML/03891/15WR2/3F7.HTM; Internet; accessed 20 October 2004.
[5] Hinlicky, Sarah E., “The End of Magic,” First Things, No. 120, pg. 45-50, Feb 2002; available from http://firstsearch.oclc.org/images/WSPL/wsppdfl/HTML/04971/1EWY4/1FX.HTM; Internet; accessed 20 October 2004.
[6] “The Lord of the Rings Trilogy: Overview,” ChristianityToday.com; available from http://store.yahoo.com/biblestudies/loofritr.html; Internet; accessed 17 October 2004.
[7] Smith, Mark E., Tolkien’s Ordinary Virtues: Exploring the Spiritual Themes of The Lord of the Rings, Downers Grove, Illinois: Intervarsity Press, 2002, pg. 17-138.
[8] Smith, Mark E., Tolkien’s Ordinary Virtues: Exploring the Spiritual Themes of The Lord of the Rings, Downers Grove, Illinois: Intervarsity Press, 2002, pg. 17-138.
[9] Wood, Ralph C., The Gospel According To Tolkien: Visions of the Kingdom in Middle-earth, Louisville, Kentucky: Westminster John Knox Press, 2003, pg. 11-155.
[10] Wood, Ralph C., The Gospel According To Tolkien: Visions of the Kingdom in Middle-earth, Louisville, Kentucky: Westminster John Knox Press, 2003, pg. 11-155.
[11] Wood, Ralph C., The Gospel According To Tolkien: Visions of the Kingdom in Middle-earth, Louisville, Kentucky: Westminster John Knox Press, 2003, pg. 11-155.
[12] Wood, Ralph C., The Gospel According To Tolkien: Visions of the Kingdom in Middle-earth, Louisville, Kentucky: Westminster John Knox Press, 2003, pg.11-155.
[13] Wood, Ralph C., The Gospel According To Tolkien: Visions of the Kingdom in Middle-earth, Louisville, Kentucky: Westminster John Knox Press, 2003, pg. 11-155.
A Full Interpretation & Comprehensive Theological Critique
A Research Paper
I do not know about you but I love movies. Matter of fact, there are very few blockbuster hits that I have not seen, especially in the last few years. Many of these movies, I have walked away from thinking I would love to dig a little deeper into the spiritual themes presented such as, The Lord of the Rings trilogy. As a result, I thought it would be interesting to do just that with this project.
In this project, I will discuss the spiritual themes of Lord of the Rings trilogy. As a side note, I most enjoyed The Two Towers because it is the one in which, after watching it, I wanted to go back and see The Fellowship of the Rings again and began to look forward to the Return of the King. In this presentation, I will incorporate examples by using clips from the movies. I will also present a full interpretation of Lord of the Rings as well as a comprehensive theological critique. I am assuming that the reader has seen The Lord of the Rings trilogy therefore, I will not explain Middle-earth, the Shire, the 1st, 2nd, or 3rd age nor will I describe or explain any of the characters in this presentation. I am assuming the reader already has the basic knowledge concerning the above so I will go straight into the interpretation and theological critique.
To begin, ChristianityToday.com gives an overview of the Lord of the Rings stating that The Lord of the Rings trilogy is a moral fantasy pitting good against evil in a world where wizards are the stewards of humankind, Ents shepherd forests, Elves
preserve beauty and Orcs, Trolls and Uruk-hai serve evil. The three-part epic shows darkness battling light, fighting with humility and despair wrestling with hope.[1]
In the article, “Wizards of the Rings: There must be a moral in here somewhere,” the author states that some important ideas from Tolkien have been preserved in the movie. For instance, the ring at the center of Tolkien’s saga confers upon its wearer magical powers. Those who avail themselves of this power become corrupted. Yielding to temptation becomes a hazardous business and no one is entirely safe. The author states that, “In Tolkien’s world, you perch precariously on a slope that may slide you at any moment into doom.”[2]
In “A Fellowship in Peril,” the author states that the Lord of the Rings holds themes of destiny and mortality. He states that the story of Frodo, Sam and Gollum is a journey into the darker side of Frodo’s soul as he struggles against the Ring’s evil power. He quotes a cinematographer for the movie as saying, “Frodo comes to realize that Gollum represents what he may become. The theme is that everyone is essentially good, but there are dark forces in life that affect us. It’s how you deal with those forces that is the measure of your character.” The author goes on to say that, the race of Men is presented as somewhat pagan and feudal.[3]
In “The Lord of the Rings: The Two Towers,” the author states that, “The themes play back and forth across the narrative, linking displays of courage, loyalty and selflessness while giving glints of temptation and treachery. It feels like an essential story that ages have not eroded; the story of the fight for humanity to keep alive the sacred spark. And it is a complex story, because it illustrates that both that spark and the shadow of darkness lie in every heart.”[4]
In “The End of Magic,” the author states Tolkien’s work draws on the struggles between power and powerlessness that Christians know so well from their own salvation history, namely in the sacrifice of the Ring. The author also states that Tolkien “sets the stage for the expected story of Jesus Christ some thousands of years later.[5]”
ChristianityToday.com also points out some spiritual themes in The Lord of the Rings and provides examples from Scripture of each of those themes. They are as follows: the struggle for virtue (Romans 6:15-7:25; Phil 2:1-3; 4:2-9); resisting power and sin (Gen 3:5; Matt 4:1-11; Mark 1:11-12; Luke 4:1-13; 2 Cor 10:3-5); infinite power in small packages (1 Cor 1:18-19, 23-25); providence and faith (Gen 50:20; Jer 29:11; Rom 1:20; 8:28; Phil 2:12-13) and ennobling stories (Deut 6:10-19; Josh 1:1-9).[6]
In Tolkien’s Ordinary Virtues: Exploring the Spiritual Themes of The Lord of the Rings, Mark Eddy Smith lists the spiritual themes as follows: simplicity; generosity; friendship; hospitality; faith; perspective; community; sacrifice; wonder; temptation; failure; atonement; suffering; resurrection; humility; providence; trust; trustworthiness; wisdom; hope; imagination; submission; courage; foolishness; perseverance; justice and love.[7] The following discussion of the above themes is paraphrased from Tolkien’s Ordinary Virtues: Exploring the Spiritual Themes of The Lord of the Rings:
Simplicity: The Hobbits are country people who have little use of machinery and little concern for the outside world. They like eating plenty and often, they prize predictability over originality and despise adventures of any kind.
Generosity: Preparing to leave the Shire, Bilbo gives away his home and belongings. Matthew 19:24-26 reveals how hard it is for a rich man to enter the kingdom of God. Generosity is also evidenced in compliments given to others and in defending others from trouble.
Friendship: Merry, Pippin, Sam and Frodo are true friends to one another. They stick together even on threat of death. Aragorn and the Hobbits become great friends as well. Gandalf and Bilbo have a remarkable friendship and the evidence of this is in Bilbo relinquishing his beloved ring to Gandalf in the beginning. Proverbs 20:6 mentions that it is hard to find one worthy of trust.
Hospitality: Hospitality provides the weary travelers with rest throughout the journey. At times and places not looked for, the hospitality of strangers relieves the friends and allows them some time in peace, so that their wayfaring is not simply hardship and danger unabated. Hebrews 13:2 says to show hospitality to strangers for you may have entertained angels unaware.
Faith: The Hobbits have to have faith in Strider (Aragorn) to protect and lead them. Even though Frodo is wounded before his course is fully set and he still has a long and difficult journey ahead of him, it does not deter him. He is willing to lay down his life to fulfill his mission. He trusted in and accepted the help he was offered. In the end, Frodo’s ability to trust is sufficient. A Biblical story referenced here is the story of the prophet Elisha in 2 Kings 6:17.
Perspective: History is important and learning it can be valuable to the decisions we make in our present lives. History played an important role in the decisions made by the Fellowship. Because they know the Rings history, the Fellowship knew they had to destroy it. The Bible is an ancient book of stories, unpronounceable names and God’s wrath, but we need to understand it. History can show us what is important to keep or to cast away.
Community: Community is represented in the Shire, the diversity of Rivendell and Lothlorien, as well as in the make up of the Fellowship. Elrond included representatives from each of the major people groups present plus the friends of Frodo to make up the Fellowship. Together the Fellowship fights off attacks and dares the Mines of Moria. All of these things are well beyond the strengths of the Hobbits alone but their combined strengths help them succeed in their mission.
Sacrifice: The Hobbits leave behind everything that is dear and familiar; Boromir, Legolus and Gimli leave behind homelands that are threatened by war. Aragorn leaves Arwen, his lover, behind at Rivendell. In comparison, Jesus asks us to make sacrifices to follow Him.
Wonder: The Hobbits experience a sense of wonder at Lothlorien, an undecaying garden set in the midst of a falling world. Lothlorien is like the Garden of Eden. The Lord of the Rings is filled with a sense of wonder. The landscape, the people and the friendships they develop keep alive in them a sense that the world is good and worth saving.
Temptation: There is the temptation of the ring of power throughout the tale. There is also the temptation to turn back or give up when Frodo looks into Galadriel’s mirror.
Failure: After Gandalf died, Aragorn had much trouble as he learned to lead. Boromir fails when he is overpowered by the ring.
Atonement: Boromir returns to the Fellowship after his betrayal and confesses to them. He could have run but he did not. He stayed to protect Merry and Pippin from death. In the process, he is pierced with many arrows and dies.
Suffering: Merry and Pippin suffered when they were captured by the Orcs.
Resurrection: Gandalf was resurrected after dying in a battle with Balrog.
Humility: Saruman is humbled by Gandalf the White when Gandalf breaks his hold over Théoden. Théoden is humbled when he is released from the spell and Saruman’s lies have no more power over him.
Providence: Throughout the tale, the weather was a proactive agent, sometimes for evil and sometimes for good. Even the failures, mistakes and choices of Merry and Pippin were valuable instruments of Providence such as, rousing the Ents and providing a means for Boromir’s atonement.
Trust: The Fellowship is trusted to carry the ring to its destruction in Mordor. Gollum is trusted by Frodo to lead them to Mordor.
Trustworthiness: Faramir had to prove his trustworthiness to Frodo and Sam. Faramir did prove his trustworthiness because Frodo and Sam revealed their mission to him and he released them.
Wisdom: One thing the ring gives is sight. However, wisdom is the ability to see things as they really are and sometimes this was not the case with Frodo. Faramir showed wisdom in all his actions. Wisdom is not so much about intelligence and the ability to strategize as it is about the heart. Sam shows wisdom when he takes the ring from Frodo, who appeared to be dead after Shelob’s sting, and sets out to destroy it.
Hope: When Frodo and Sam reach the Black Gate of Mordor and see the vast army and wasteland, it is hope that keeps them going forward. Hope is not a feeling; it is a choice.
Imagination: On occasion, Frodo and Sam imagined what kind of story they are in and how people might hear about it in the years to come. They did this once while walking through the woods together and once when they were with Faramir.
Submission: The servants of Sauron show submission to him. Merry and Pippin show submission throughout the tale. Faramir submits to releasing Frodo and the ring.
Courage: Courage is evident in the characters as they undertake perilous tasks.
Foolishness: The entire tale is mostly about the biblical paradox: “But God chose what is foolish in the world to shame the wise; God chose what is weak to shame the strong.” (1 Cor 1:27)
Perseverance: During the long road to Rivendell, the tragedy of Moria, the passage of the barren hills, the Dead Marshes, the closed gates, the long way around to the Crossroads, the stairs, the fight with Shelob, the lack of food, water and sunlight Frodo and Sam persevered. When they still had to cross the plains to Mount Doom, Sam’s hope was turned to a new strength. They did not give up but persevered and achieved their goal of destroying the Ring in the end.
Justice: Justice is rendering unto others their due. Justice is concerned with punishment but only the innocent can render such judgments. “All have sinned and fall short of the glory of God.” (Rom 3:23) Therefore, mercy is our only option. Sam and Frodo show mercy to Gollum. Aragorn shows mercy when he becomes king and sits upon the throne.
Love: The Lord of the Rings resounds with love. There is romantic love between Arwen and Aragorn, Rosie and Sam and friendship love between the members of the Fellowship. There are also characters in the story who exemplifies some aspect of the Savior. For example, Gandalf dies and rises again; Aragorn descends to the dead and emerges as a King with the power to heal; Frodo takes sin upon him and casts it into the fire and Sam is the servant of all.[8]
In The Gospel according to Tolkien: Visions of the Kingdom in Middle-earth, the author discusses Tolkien’s vision of the following: Creation; the calamity of Evil (the marring of the divine harmony); the counter-action to Evil (Tolkien’s vision of the moral life); the lasting corrective (Tolkien’s vision of the redeemed life).[9]
Concerning the Creation, the universe Tolkien conceives is hierarchical. His pre-Christian world does not know God as the Trinity but as the One. There is only one God in Middle-earth. There is also the omnipresence of Fate, Death and Doom. Tolkien, a Christian writer, modifies the pagan conception of fate to imply its providential direction. There is a pagan sense of Doom, the idea the world’s outcome is unchangeably bent toward final destruction, throughout the tale. In the Lord of the Rings, Death is an omnipresent reality, which serves as a warning against the life-worship that is the unofficial faith of the modern world. Finally, the assorted powers of evil are dedicated to sweeping all travelers off the one Road into the pit of death.[10]
Concerning Evil, Tolkien says that evil does not truly exist; it is nothing. He says that if Evil had a logical explanation, then it could be combated with some success however; it possesses instead an irrationality that does not submit entirely to rational or moral control. Evil always has the character of absurdity. Like Jesus with the Pharisees, Tolkien understands the danger posed by virtue cut off from Good. Repeatedly, Tolkien demonstrates his conviction that evil preys upon our virtues far more than our vices.[11]
Concerning counter-action to Evil, Tolkien imbues the Lord of the Rings with the conviction that, when completed and perfected, prudence issues in holy folly, justice in undeserved mercy, courage in unexpected endurance and temperance in joyful self-denial. He reveals that wisdom and prudence are virtues that prompt self-sacrifice and that justice is a virtue that requires mercy. He also talks about the necessity and limits of war, heroic and supernal courage and that courage is the virtue that issues in endurance.[12]
Concerning Tolkien’s vision of the Redeemed Life, Tolkien sees faith as an act of trust and that humans are called to faith and trust. There is also the faith to petition and receive divine aid and faith that produces friendship. In Lord of the Rings, there is also a hope throughout of a future that is permanently good and this hope is brought by the return of the true king. In Lord of the Rings, there is also love that forgives. Hope and faith shall pass away but love will endure forever.[13]
Bibliography
Baggins, Harry. “Wizards of the Rings: There must be a moral in here somewhere.” The
American Spectator. Vol. 35, No. 1, Jan/Feb 2002; available from http://firstsearch.oclc.org/images/WSPL/wsppdfl/HTML/04580/W6R55/7FU.HTM; Internet; accessed 20 October 2004.
Gray, Simon. “A Fellowship in Peril,” American Cinematographer. Vol. 83, No. 12, Dec
2002; available from http://firstsearch.oclc.org/images/WSPL/wsppdfl/HTML/04580/W6R55/7FU.HTM; Internet; accessed 20 October 2004.
Hinlicky, Sarah E. “The End of Magic.” First Things, No. 120, Feb 2002;
available from http://firstsearch.oclc.org/images/WSPL/wsppdfl/HTML/04971/1EWY4/1FX.HTM; Internet; accessed 20 October 2004.
Smith, Mark E. Tolkien’s Ordinary Virtues: Exploring the Spiritual Themes of The Lord
of the Rings. Downers Grove, Illinois: Intervarsity Press, 2002.
“The Lord of the Rings Trilogy: Overview.” ChristianityToday.com. Available from
http://store.yahoo.com/biblestudies/loofritr.html; Internet; accessed 17 October 21, 2004.
Vineberg, Steve. “The Lord of the Rings: The Two Towers.” The Christian Century.
Vol. 120, No.1, Jan 11, 2003; available from http://firstsearch.oclc.org/images/WSPL/wsppdfl/HTML/03891/15WR2/3F7.HTM; Internet; accessed 20 October 2004.
Wood, Ralph C. The Gospel According To Tolkien: Visions of the Kingdom in Middle-
earth. Louisville, Kentucky: Westminster John Knox Press, 2003.
[1] “The Lord of the Rings Trilogy: Overview,” ChristianityToday.com; available from http://store.yahoo.com/biblestudies/loofritr.html; Internet; accessed 17 October 2004.
[2] Baggins, Harry, “Wizards of the Rings: There must be a moral in here somewhere,” The American Spectator, Vol. 35, No. 1, pg 88, Jan/Feb 2002; available from http://firstsearch.oclc.org/images/WSPL/wsppdfl/HTML/04580/W6R55/7FU.HTM; Internet; accessed 20 October 2004.
[3] Gray, Simon, “A Fellowship in Peril,” American Cinematographer, Vol. 83, No. 12, pg. 36-53, Dec 2002; available from http://firstsearch.oclc.org/images/WSPL/wsppdfl/HTML/04580/W6R55/7FU.HTM; Internet; accessed 20 October 2004.
[4] Vineberg, Steve, “The Lord of the Rings: The Two Towers,” The Christian Century, Vol. 120, No.1, pg. 39, Jan 11, 2003; available from http://firstsearch.oclc.org/images/WSPL/wsppdfl/HTML/03891/15WR2/3F7.HTM; Internet; accessed 20 October 2004.
[5] Hinlicky, Sarah E., “The End of Magic,” First Things, No. 120, pg. 45-50, Feb 2002; available from http://firstsearch.oclc.org/images/WSPL/wsppdfl/HTML/04971/1EWY4/1FX.HTM; Internet; accessed 20 October 2004.
[6] “The Lord of the Rings Trilogy: Overview,” ChristianityToday.com; available from http://store.yahoo.com/biblestudies/loofritr.html; Internet; accessed 17 October 2004.
[7] Smith, Mark E., Tolkien’s Ordinary Virtues: Exploring the Spiritual Themes of The Lord of the Rings, Downers Grove, Illinois: Intervarsity Press, 2002, pg. 17-138.
[8] Smith, Mark E., Tolkien’s Ordinary Virtues: Exploring the Spiritual Themes of The Lord of the Rings, Downers Grove, Illinois: Intervarsity Press, 2002, pg. 17-138.
[9] Wood, Ralph C., The Gospel According To Tolkien: Visions of the Kingdom in Middle-earth, Louisville, Kentucky: Westminster John Knox Press, 2003, pg. 11-155.
[10] Wood, Ralph C., The Gospel According To Tolkien: Visions of the Kingdom in Middle-earth, Louisville, Kentucky: Westminster John Knox Press, 2003, pg. 11-155.
[11] Wood, Ralph C., The Gospel According To Tolkien: Visions of the Kingdom in Middle-earth, Louisville, Kentucky: Westminster John Knox Press, 2003, pg. 11-155.
[12] Wood, Ralph C., The Gospel According To Tolkien: Visions of the Kingdom in Middle-earth, Louisville, Kentucky: Westminster John Knox Press, 2003, pg.11-155.
[13] Wood, Ralph C., The Gospel According To Tolkien: Visions of the Kingdom in Middle-earth, Louisville, Kentucky: Westminster John Knox Press, 2003, pg. 11-155.
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