The following two books are from DeWard publishing, a fairly new publishing company that is already off to a great start. Nathan Ward is one of the managers of this company (and part of its namesake). I was in some classes with Nathan at Florida College where he is on the staff and is also part of the faculty now. He was the sole author of "The Growth of the Seed" and an editor and contributer to "Beneath the Cross." Following are my reveiws of these two books.
The Growth of the Seed:
This is not an all inclusive commentary on Genesis. Mr. Ward is specific about his goals of following the Messianic promise (the seed) through the book of Genesis and that is exactly what he does. By his own admission, he relies heavily on about 7 or 8 scholars. However, this is a benefit if you have a limited budget because you get the focus of this book plus what some of the major commentators have said on some of the issues. I love the excruses. Too often writers try to cram "side information" into the text of the commentary which distracts the reader, or they simply leave the subject incomplete. By having these excurses, you can delve into the information if you want to do so. This book will help one understand the book of Genesis in the larger scope of the entire Bible.
Beneath the Cross:
The Lord's Supper has been grossly underserved in terms of literature and emphasis within church services. This is sad given the meaning of the Lord's Supper. Not only is it the memorial of Jesus Sacrifice, but traces of its meaning can be found throughout the entire Bible. Beneath the Cross has put some emphasis back where it belongs. The book is a compilation of essays giving more meaning to and providing greater understanding for the Lord's Supper. The book is divided into four sections. The first part of the book deals with the general nature and background of the Lord's Supper. The second section (my personal favorite) looks at various passages from the Old and New Testament and discusses their relationship with the sacrifice on cross; the theme being that Jesus' sacrifice was God's plan from the beginning and is traceable through the entire Bible. The third sections deals with the individual and the cross - how does it affect me? And the final section looks at a number of hymns which are typically associated with the taking of the Lord's Supper. Over 40 authors from across the country have contributed to this book. Some of which are considered "scholars" in the area of Biblical studies, while others have simple devoted themselves to a better understanding of the Bible. Do not make the mistake of thinking that this is some little "devotional." Some of the essays in this book will challenge you academically and some will challenge you emotionally.
I highly recommend both of these books. You can purchase these books on any major bookstore's website (Barnes and Noble, Borders, Amazon) or directly from the publisher's site, http://www.dewardpublishing.com/.
Tuesday, December 23, 2008
Friday, December 19, 2008
Trouble with Numbers
I have always been interested in and find it easy to remember things which are trivial in nature. In my Bible Study I have to focus in order not to get caught up in the minute details so as to not miss the big picture. I have always loved numbers in the Bible. However, some have problems with numbers in the Bible. In the book of Numbers, many scholars have trouble accepting such large numbers of Jews wandering across the desert. When I read of such a large group of people surviving in the desert, I am simply impressed by the care that God bestows on His people. To me, this is no problem. However, there is a problem with one number in chapter three of the book of Numbers.
Since the tenth plague (death of the firstborn), God had considered all of the firstborn as His (Numbers 3:13). But we know that the Levites were God’s chosen servants. It was the sons of Levi who would serve in the Tabernacle/temple, hold the office of priest, and teach the people. In Numbers 3, God is, in essence, swapping the firstborn for the Levites. The only problem with this plan is that there are more firstborn children than there are priest. For those extra to be “ransomed” they were to take five shekels per extra firstborn child.
Our “numbers” problem comes in the numbering of the priests. There were 7,500 sons of Gershon (v 22). There were 8,600 sons of Kohath (v 28). And there were 6,200 sons of Merari (v 39). This gives a total of 22,300. However, verse 39 states that there were only 22,000.
I believe that the Bible is the infallible word of God. His word is truth and guides us to eternal life. However, the men who have copied and translated the Bible throughout the centuries are not perfect. In copying the scriptures, often times, a group of scribes would write as one would read aloud. This is the reason for our mathematical dilemma in Numbers 3. It was not uncommon for a scribe to confuse one word for another; just as we might confuse the words “one” and “won.”
The problem has to lie in the number of sons of one of the Levite families. The total number has to be 22,000. Verse 39 lists that total and the number of firstborn in verse 43 is 22,273 and verse 46 notes a 273 person difference.
The simplest explanation for our quandary lies in the number of the sons of Kohath. The number is 8,600. The Hebrew word for “six” is sis while the word for “three” is ss – two very similar sounding words. If the number of Kohathites were changed from 8,600 to 8,300, then we arrive at the total mentioned in verse 39.
While not everyone has the quirkiness to notice such a minute issue, everyone can appreciate the beauty, unity, and accuracy of God’s word. Even when some think they have found a mistake, it turns out to be man’s fault – how telling.
Since the tenth plague (death of the firstborn), God had considered all of the firstborn as His (Numbers 3:13). But we know that the Levites were God’s chosen servants. It was the sons of Levi who would serve in the Tabernacle/temple, hold the office of priest, and teach the people. In Numbers 3, God is, in essence, swapping the firstborn for the Levites. The only problem with this plan is that there are more firstborn children than there are priest. For those extra to be “ransomed” they were to take five shekels per extra firstborn child.
Our “numbers” problem comes in the numbering of the priests. There were 7,500 sons of Gershon (v 22). There were 8,600 sons of Kohath (v 28). And there were 6,200 sons of Merari (v 39). This gives a total of 22,300. However, verse 39 states that there were only 22,000.
I believe that the Bible is the infallible word of God. His word is truth and guides us to eternal life. However, the men who have copied and translated the Bible throughout the centuries are not perfect. In copying the scriptures, often times, a group of scribes would write as one would read aloud. This is the reason for our mathematical dilemma in Numbers 3. It was not uncommon for a scribe to confuse one word for another; just as we might confuse the words “one” and “won.”
The problem has to lie in the number of sons of one of the Levite families. The total number has to be 22,000. Verse 39 lists that total and the number of firstborn in verse 43 is 22,273 and verse 46 notes a 273 person difference.
The simplest explanation for our quandary lies in the number of the sons of Kohath. The number is 8,600. The Hebrew word for “six” is sis while the word for “three” is ss – two very similar sounding words. If the number of Kohathites were changed from 8,600 to 8,300, then we arrive at the total mentioned in verse 39.
While not everyone has the quirkiness to notice such a minute issue, everyone can appreciate the beauty, unity, and accuracy of God’s word. Even when some think they have found a mistake, it turns out to be man’s fault – how telling.
Tuesday, December 16, 2008
The Light of the World
In John 8:12, Jesus said, "I am the light of the world." This is the second of seven "I AM" statements. Jesus goes on to say that if we do not walk with Him then we walk in darkness. This is parallel to the statement made in chapter one that in Him is life and the life was the light of men and that light shines in the darkness. These are brilliant thoughts for meditation and many a great sermon has been preached on these beautiful thoughts. But to better appreciate these thoughts let's look at some background.
Again, Jesus has been at the feast of Tabernacles. This feast was designed as a memorial to God's care provided in the wilderness. In the last post we mentioned that two ceremonies had been added by New Testament times: a water procession and a light ceremony. Before we discuss the details of the light ceremony we need to discuss when Jesus spoke this phrase.
It was on the last day of the feast that He said, "If any man is thirsty let him come to Me and drink." But there is a problem knowing on what day He claimed to be the light of the world. If you think that John 7:53-8:11 belongs where it currently is, then Jesus claimed to be the light of the world the day after the feast had ended. However, if John 7:53-8:11 does not belong in its current location, Jesus probably made the claim on the last night of the feast. The implication of this issue will come back into play.
NOTE: some of this information varies depending on the source. However, the ultimate picture is still visible.
There was a light ceremony every night of the feast. In the midst of the court of women stood four great pillars. On the top of these pillars sat four giant bowls (16 total). These bowls were filled with oil and priestly garments were used as a fuse to light the oil. It is said that this light ceremony caused the entire city to be illuminated. For the Jew, this was a sign of the pillar of fire that led the Israelites by night.
It was either in the midst of this ceremony or the day after (when nothing was illuminated) that Jesus said, "I am the light of the world." He did not claim equality with the ceremony by saying, "I am the light of Jerusalem." He claimed superiority to the ceremony and to the feast by HE was the light of the WORLD.
No longer was the focal point going to be a ceremony. The focal point was, and is, Jesus.
In the next chapter Jesus would prove His claim by healing a man born blind. No where in Scripture had blindness been cured. In the Old Testament it was said that God gave sight and that God could heal the blind. But there is no record of it happening. It was to be a sign of Messianic times when the blind would receive sight.
In one brief period of time, Jesus claims to be and proves to be the light of the world.
Again, Jesus has been at the feast of Tabernacles. This feast was designed as a memorial to God's care provided in the wilderness. In the last post we mentioned that two ceremonies had been added by New Testament times: a water procession and a light ceremony. Before we discuss the details of the light ceremony we need to discuss when Jesus spoke this phrase.
It was on the last day of the feast that He said, "If any man is thirsty let him come to Me and drink." But there is a problem knowing on what day He claimed to be the light of the world. If you think that John 7:53-8:11 belongs where it currently is, then Jesus claimed to be the light of the world the day after the feast had ended. However, if John 7:53-8:11 does not belong in its current location, Jesus probably made the claim on the last night of the feast. The implication of this issue will come back into play.
NOTE: some of this information varies depending on the source. However, the ultimate picture is still visible.
There was a light ceremony every night of the feast. In the midst of the court of women stood four great pillars. On the top of these pillars sat four giant bowls (16 total). These bowls were filled with oil and priestly garments were used as a fuse to light the oil. It is said that this light ceremony caused the entire city to be illuminated. For the Jew, this was a sign of the pillar of fire that led the Israelites by night.
It was either in the midst of this ceremony or the day after (when nothing was illuminated) that Jesus said, "I am the light of the world." He did not claim equality with the ceremony by saying, "I am the light of Jerusalem." He claimed superiority to the ceremony and to the feast by HE was the light of the WORLD.
No longer was the focal point going to be a ceremony. The focal point was, and is, Jesus.
In the next chapter Jesus would prove His claim by healing a man born blind. No where in Scripture had blindness been cured. In the Old Testament it was said that God gave sight and that God could heal the blind. But there is no record of it happening. It was to be a sign of Messianic times when the blind would receive sight.
In one brief period of time, Jesus claims to be and proves to be the light of the world.
Thursday, December 11, 2008
If Anyone Is Thirsty...
In John 7:37 we read, "Now on the last day, the great day of the feast, Jesus stood and cried out, saying, 'If anyone is thirsty, let him come to Me and drink.'"
Christians understand that Christ gives water which ends our thirst. The Samaritan woman, in John 4, took Jesus literally when He said that she would never thirst again with His water. She wanted His "living water" so that she would no longer have to go to the well. However, we know that Jesus quenches our spiritual thirst and that he satisfies our spiritual hunger. My goal in this post is not to dive into the beautiful thought of Jesus fulfilling our spiritual needs. I wish to make a historical note that I hope impresses you greatly.
Notice in our verse that it was the last day of the feast - that is, the feast of tabernacles. By New Testament times two ceremonies had been added to this feast - a light festival (which we may look at later) and a water procession. Once a day, for six days, the priests and the worshippers would go down to the Pool of Siloam with a golden pitcher. After filling it up, the would walk back to the altar (singing Psalms along the way). When they returned to the altar, they would pour out the water as a drink offering to God.
On the seventh day, they would do this seven times. Remember, the feast of tabernacles was a feast commemorating provision for the Israelites in the wilderness. I do not think it a coincidence that this water procession is very similar to the plan to destroy Jericho.
It was on this last day that Jesus made the statement in verse 37. Now picture this: the Jews are walking back and forth from the Pool of Siloam to the altar in this water ceremony, and Jesus stands up and "cries out...if anyone is thirsty, let him come to ME and drink."
It is not the water from the Pool of Siloam that is so precious. It is the living water that Jesus provides that we should be longing after.
To me, this is a true Bible gem. While we can appreciate Jesus' statement at face value, how much more punch does that phrase carry when we see the action in the background.
Christians understand that Christ gives water which ends our thirst. The Samaritan woman, in John 4, took Jesus literally when He said that she would never thirst again with His water. She wanted His "living water" so that she would no longer have to go to the well. However, we know that Jesus quenches our spiritual thirst and that he satisfies our spiritual hunger. My goal in this post is not to dive into the beautiful thought of Jesus fulfilling our spiritual needs. I wish to make a historical note that I hope impresses you greatly.
Notice in our verse that it was the last day of the feast - that is, the feast of tabernacles. By New Testament times two ceremonies had been added to this feast - a light festival (which we may look at later) and a water procession. Once a day, for six days, the priests and the worshippers would go down to the Pool of Siloam with a golden pitcher. After filling it up, the would walk back to the altar (singing Psalms along the way). When they returned to the altar, they would pour out the water as a drink offering to God.
On the seventh day, they would do this seven times. Remember, the feast of tabernacles was a feast commemorating provision for the Israelites in the wilderness. I do not think it a coincidence that this water procession is very similar to the plan to destroy Jericho.
It was on this last day that Jesus made the statement in verse 37. Now picture this: the Jews are walking back and forth from the Pool of Siloam to the altar in this water ceremony, and Jesus stands up and "cries out...if anyone is thirsty, let him come to ME and drink."
It is not the water from the Pool of Siloam that is so precious. It is the living water that Jesus provides that we should be longing after.
To me, this is a true Bible gem. While we can appreciate Jesus' statement at face value, how much more punch does that phrase carry when we see the action in the background.
jgc
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