Volume 4 of this multi-volume series will cover, “Can Good Come from Evil? What says the Scriptures?” “The Virgin Birth of Christ, Isaiah 7:14;” “What does a “troop” mean in Isaiah 65: 11;” “A “Riddle will be Solved, Psalm 49:4;” also covered will be chapters on transgenderism, fornication, and homosexuality. When posted as a blog, the chapter on transgenderism generated the most flames or hate comments ever witnessed by this author.
Chapter One: Can Good Come from Evil? What says the Scriptures?
Chapter Two: The Virgin Birth of Christ, Isaiah 7:14
Chapter Three: What does a “troop” mean in Isaiah 65:11?
Chapter Four: A Riddle will be Solved, Psalm 49:4
Chapter Five: What are Anthropomorphisms and Theophanies?
Chapter Six: The Creation or Cultural Mandate, what is it?
Chapter Seven: Transgenderism, what does the Bible say?
Chapter Eight: What does the Bible say about homosexuality?
Chapter Nine: What does the Bible say about fornication?
Chapter Ten: What is Inerrancy?
Mr. Kettler has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife Marea attend the Westminster, CO, RPCNA Church. Mr. Kettler is the author of books defending the Reformed Faith. Books can be ordered online at www. JackKettler .com
Who are the other sheep mentioned in John 10:16 By Jack Kettler
“And other sheep I have which are not of this fold; them also I must bring, and they will hear My voice; and there will be one flock and one shepherd.” (John 10:16)
Whom would these other sheep be? One large religion that is headquartered in the Rocky Mountains uses this passage from John as a proof text to advance an agenda. Since this group does not use legitimate Biblical exegesis, their theory does not warrant interaction.
As will be seen, there is nothing secretive about the identity of these other sheep. Throughout the Scriptures, the identity and salvation of these other sheep are anticipated.
Ellicott’s Commentary for English Readers provides a standard exposition of the text: “(16) And other sheep I have, which are not of this fold. — The words recall to the mind a question which the Jews had asked at this very feast, “Will He go unto the dispersed among the Gentiles, and teach the Gentiles?” (John 7:35). They asked it in the bitterness of scorn. He asserts that among the Gentiles—who are not of the Jewish fold—He already possesses sheep; just as He says to Paul concerning Corinth, “I have much people in this city” (Acts 18:10). The Old Testament prophets had foretold this coming of the Gentiles, as e.g. Isaiah 52:13 et seq.; Isaiah 53:10 et seq.; Micah 4:2; and it is present to our Lord’s mind here as the result of His laying down His life for the sheep. (Comp. Notes on John 11:52; John 12:32.)
Them also I must bring, and they shall hear my voice. – The bringing in of the Gentiles was in the Divine counsel part of the Messianic work which He must therefore needs do. It would result from His being lifted up that all men should be drawn unto Him, and would be accomplished in the mission-work of the Church. These scattered sheep shall hear His voice, for the conscience which knows the voice of God is the heritage of all men; they shall hear it, as the words seem to imply, while the sheep now in the fold refuse to follow it. (Comp. Notes on Matthew 8:11 and Romans 11:17.)
And there shall be one-fold, and one shepherd. — Better, there shall become one flock, and one shepherd. The word here rendered “fold,” is quite distinct from that which occurs in John 10:1, and in the earlier clause of this verse. It should be, beyond all doubt, rendered “flock”; but the reader may prove this for himself by comparing the only other passages where it is found in the New Testament—Matthew 26:31; Luke 2:8; 1Corinthians 9:7 (twice). In each of these passages we have “flock”; but here our version has followed the Vulgate and the Great Bible in giving “fold,” whereas both Tyndale and Coverdale had rightly given “flock.” But even “flock” and “shepherd” fail to catch the expressiveness of the Greek, where the words are closely allied, and of nearly the same sound, “There shall be one poimne and one poimèn.” Luther’s German can exactly render the verse. “Und Ich habe noch andere Schafe, die sind nicht aus diesem Stalle. Und dieselben muss Ich herführen, und sie werden meine Stimme hören, und wird eine Herde und ein Hirte werden.”
It is not uniformity which is promised, but unity. The distinction is not merely one of words, but upon it depends a wide and important truth. It is not unity of fold which is regarded as the future of the Church, but unity of flock. There will be many folds, in many nations, in many ages, in many climes. But for all Christians there will be one true Shepherd who layeth down His life for the sheep, and all these differing folds shall, through living unity with Him, make one vast flock.” (1)
Biblically passages that foretell from an Old Testament predictive point of view or clarify from the New Testament point of view, John 10:16:
“In your seed all the nations of the earth shall be blessed, because you have obeyed My voice.” (Genesis 22:18)
“All the ends of the earth will remember and turn to the Lord, and all the families of the nations will worship before You.” (Psalm 22:27)
“All nations whom You have made shall come and worship before You, O Lord, and they shall glorify Your name.” (Psalm 86:9)
“The people who walk in darkness Will see a great light; Those who live in a dark land, the light will shine on them.” (Isaiah 9:2)
“He says, “It is too small a thing that You should be My Servant To raise up the tribes of Jacob and to restore the preserved ones of Israel; I will also make You a light of the nations so that My salvation may reach to the end of the earth.” (Isaiah 49:6)
“Thus, declares the Lord GOD, who gathers the dispersed of Israel: I will gather to them still others besides those already gathered.” (Isaiah 56:8)
“Nations will come to your light, And kings to the brightness of your rising.” (Isaiah 60:3)
“And to Him was given dominion, Glory and a kingdom, that all the peoples, nations and men of every language Might serve Him. His dominion is an everlasting dominion Which will not pass away; And His kingdom is one Which will not be destroyed.” (Daniel 7:14)
“I will sow her for Myself in the land. I will also have compassion on her who had not obtained compassion, And I will say to those who were not My people, ‘You are My people!’ And they will say, ‘You are my God!’” (Hosea 2:23)
“All the circumcised believers who came with Peter were amazed, because the gift of the Holy Spirit had been poured out on the Gentiles also.” (Acts 10:45)
“Now the apostles and the brethren who were throughout Judea heard that the Gentiles also had received the word of God.” (Acts 11:1)
“When the Gentiles heard this, they began rejoicing and glorifying the word of the Lord; and as many as had been appointed to eternal life believed.” (Acts 13:48)
“Therefore, let it be known to you that this salvation of God has been sent to the Gentiles; they will also listen.” (Acts 28:28)
“Even us, whom He also called, not from among Jews only, but also from among Gentiles.” (Romans 9:24)
“In order that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we would receive the promise of the Spirit through faith.” (Galatians 3:14)
“Who will not fear, O Lord, and glorify Your name? For You alone are holy; For all the nations will come and worship before You, For Your righteous acts have been revealed.” (Revelation 15:4)
Using the interpretive rule that the Scriptures and the best interpreter of Scripture, the Biblical student can easily see what has been foretold and the glorious fulfillment of God saving the Gentiles.
The Apostle Paul explains this:
“That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel.” (Ephesians 3:6)
For the reader’s added benefit, two additional commentary entries will be consulted.
After accessing the parallel passages, Matthew Poole’s Commentary provides additional insight on John’s text: “And other sheep I have which are not of this fold; our Saviour meaneth the Gentiles, who belonged not to the Jewish state and church, so were not under the same laws and government; for, 1Jo 2:2, he was not only a propitiation for the sins of the Jews, but for the sins of the whole world: he calleth those sheep, because the Lord knew who were his from eternity; and they were sheep in the counsels of God, and they were suddenly to be made his sheep by calling, the gospel being soon to be preached to all nations.
Then also (saith he) I must bring in; it is so written in God’s book, the promises and prophecies to that purpose must be fulfilled. They shall not only hear the voice and sound of my gospel, though going out of Zion, yet not terminated in Zion; but they shall embrace, receive, and believe that joyful sound.
And there shall be one-fold, and one shepherd; and there shall be but one church; as I am one Shepherd, so there shall be but one flock of sheep; one body, one Spirit, one hope of our calling, one Lord, one faith, one baptism, as there is one God and Father of all, as the apostle speaketh, Ephesians 4:4-6.” (2)
Gill’s Exposition of the Entire Bible will provide a helpful concluding commentary:
And other sheep I have
Not distinct from those for whom he laid down his life, but from those who were under the Old Testament dispensation, and who heard not the thieves and robbers that were before Christ, ( John 10:8 ) ; others besides the lost sheep of the house of Israel, or the elect among the Jews, to whom Christ was sent; and by whom are meant the chosen of God among the Gentiles, who were sheep, though not called and folded, for the reasons given: (See Gill on John 10:3). These, though uncalled, belonged to Christ; he had an interest in them, they were given him by his Father; he had them in his hands, and upon his heart; his eye was upon them, and they were under his notice, inspection, and care:
which are not of this fold,
of the Jewish nation and church, being aliens from the commonwealth of Israel, and strangers to the covenants of promise; were as sheep going astray, and were scattered about in the several parts of the world; and were to be redeemed out of every kindred, tongue, people, and nation:
them also I must bring;
out of the wilderness of the world, from among the men of it, their former sinful compassions, from the folds of sin and Satan, and the pastures of their own righteousness; to himself, and into his Father’s presence, to his house and ordinances, to a good fold and green pastures, and at last to his heavenly kingdom and glory: and there was a necessity of doing all this, partly on account of his Father’s will and pleasure, his purposes and decrees, who had resolved upon it; and partly on account of his own engagements, who had obliged himself to do it; as well as because of the case and condition of these sheep, who otherwise must have eternally perished:
and they shall hear my voice;
in the Gospel, not only externally, but internally; which is owing to his powerful and efficacious grace, who quickens them, and causes them to hear and live; unstops their deaf ears, and gives them ears to hear; and opens their hearts, to attend to his word, and gives them an understanding of it. The Arabic version reads this in connection with the preceding clause, thus, “and I must bring them also to hear my voice”; as well as the rest of the sheep among the Jews, and therefore the Gospel was sent among them:
and there shall be one-fold, [and] one shepherd;
one church state, consisting both of Jews and Gentiles; the middle wall of partition being broke down, these two coalesce in one, become one new man, and members of one and the same body; for though there may be several visible Gospel churches, yet there is but one kind of church state, and one general assembly and church of the firstborn, one family to which they all belong; for what reasons a church is comparable to a fold, (See Gill on John 10:1). And over this fold, or flock, there is but one shepherd, Jesus Christ; who is the rightful proprietor, and whose own the sheep are; and who knows how to feed them, and does take care of them; though there are many under shepherds, whom he employs in feeding them; in the original text the copulative “and” is wanting, and the words stand thus, “one fold, one shepherd”; which not only expresses a peculiar elegance, but answers the proverb delivered in the same form; and to which agree the Arabic and Ethiopic versions, which render them, “and there”, or “they shall be one fold of one shepherd”; or one flock which belongs to one shepherd only; see ( Ezekiel 34:23 ) ( 37:24 ).” (3) (bolding emphasis mine)
In closing:
In the Scriptures, sheep are depicted as necessary to the ancient Hebrews as livestock. Sheep are also depicted in Scripture as figuratively referring to God’s people.
“My sheep hear My voice, and I know them, and they follow Me.” (John 10:27)
These sheep include both Jew and Gentiles.
“For He Himself is our peace and our bond of unity. He who made both groups — [Jews and Gentiles]—into one body and broke down the barrier, the dividing wall [of spiritual antagonism between us].” (Ephesians 2:14 The Amplified Bible)
“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)
“To God, only wise, be glory through Jesus Christ forever. Amen.” (Romans 16:27) and “heirs according to the promise.” (Galatians 3:28-29)
Notes:
1. Charles John Ellicott, Bible Commentary for English Readers, John, Vol.17, (London, England, Cassell and Company), p. 46.
2. Matthew Poole’s Commentary on the Holy Bible, John, Vol. 3, (Peabody, Massachusetts, Hendrickson Publishers, 1985) p. 333.
3. John Gill, Exposition of the Old and New Testaments, John, (Grace Works, Multi-Media Labs), p. 356-357. Mr. Kettler has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife Marea attend the Westminster, CO, RPCNA Church. Mr. Kettler is the author of books defending the Reformed Faith. Books can be ordered online at www. JackKettler .com
Lot Offers His Daughters for Rape (Genesis 19:8) By Jack Kettler
“Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof.” (Genesis 19:8)
How is this story to be understood? It seems shocking to contemplate.
The Keil and Delitzsch Biblical Commentary on the Old Testament summarizes the story: Lot went out to them, shut the door behind him to protect his guests, and offered to give his virgin daughters up to them. “Only to these men (האל, an archaism for האלּה rof, occurs also in Genesis 19:25; Genesis 26:3-4; Leviticus 18:27, and Deuteronomy 4:42; Deuteronomy 7:22; Deuteronomy 19:11; and אל for אלּה in 1 Chronicles 20:8) do nothing, for therefore (viz., to be protected from injury) have they come under the shadow of my roof.” In his anxiety, Lot was willing to sacrifice to the sanctity of hospitality his duty as a father, which ought to have been still more sacred, “and committed the sin of seeking to avert sin by sin.” Even if he expected that his daughters would suffer no harm, as they were betrothed to Sodomites (Genesis 19:14), the offer was a grievous violation of his paternal duty. But this offer only heightened the brutality of the mob. “Stand back” (make way, Isaiah 49:20), they said; “the man, who came as a foreigner, is always wanting to play the judge” (probably because Lot had frequently reproved them for their licentious conduct, 2 Peter 2:7, 2 Peter 2:8): “not will we deal worse with thee than with them.” With these words they pressed upon him, and approached the door to break it in. The men inside, that is to say, the angels, then pulled Lot into the house, shut the door, and by miraculous power smote the people without with blindness (סנורים here and 2 Kings 6:18 for mental blindness, in which the eye sees, but does not see the right object), as a punishment for their utter moral blindness, and an omen of the coming judgment.
How can Lot’s offer be understood? Surely Lot was in sin to make this offer. The Puritan Commentator does not gloss over this question.
Gill’s Exposition of the Entire Bible addresses this question: Behold now, I have two daughters, which have not known man, though some think they were espoused to men, but had not yet cohabited with them, see Genesis 19:14,
let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes; this was a very great evil in Lot to make such an offer of his daughters; it was contrary to parental love and affection, an exposing the chastity of his daughters, which should have been his care to preserve; nor had he a power to dispose of them in such a manner: and though fornication is a lesser evil than sodomy, yet all evil is to be avoided, and even it is not to be done that good may come: nothing can be said to excuse this good man, but the hurry of spirit, and confusion of mind that he was in, not knowing what to say or do to prevent the base designs of those men; that he might be pretty certain they would not accept of his offer, their lust burning more after men than women; that this showed his great regard to the laws of hospitality, that he had rather sacrifice his daughters to their brutal lusts, than give up the men that were in his house to them; and that he might hope that this would soften their minds, and put them off of any further attempt; but after all it must be condemned as a dangerous and imprudent action:
only unto these men do nothing; for as yet he knew them not to be angels; had he, it would not have given him the concern it did, since he must have known that they were able to defend themselves, and that the sin these men offered to commit could not be perpetrated on them: but he took them for mere men, and his request is, that no injury might be done to their persons in any respect, and especially in that way which their wicked hearts put them upon, and is so shocking to nature:
for therefore came they under the shadow of my roof; for though it was not their intention in coming, nor the design of Providence in bringing them into Lot’s house, to secure them from the violence of the men of Sodom, but for the preservation of Lot and his family, which as yet he knew nothing of, yet it was what Lot had in view in giving the invitation to them: and the laws of hospitality being reckoned sacred and inviolable, a man’s house was accounted an asylum for strangers when taken into it.
The next entry from the Jamieson-Fausset-Brown Bible Commentary agrees with Gill: “4. men of Sodom, compassed the house—Appalling proofs are here given of their wickedness. It is evident that evil communications had corrupted good manners; otherwise Lot would never have acted as he did.”
In closing:
Even though Lot was a believer, there is no imperative to try and find an excuse for his failure. The Scriptures portray the failure of men like King David committing adultery with Bathsheba. In addition, the Scriptures warn the believer not to surround themselves with non-believers. There is a very real danger of being contaminated by the actions and thinking process of non-believers. In this regard, Lot is a perfect case of someone who was corrupted by being surrounded by evil. His example should be one that strikes fear into the hearts of believers.
If it were not for the two angels, Lot and his family would have been destroyed along with the inhabitants of Sodom. Moreover, Christian fellowship is important because it strengthens our faith, and it helps us to concentrate on Christ and His teachings.
“Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)
“To God, only wise, be glory through Jesus Christ forever. Amen.” (Romans 16:27) and “heirs according to the promise.” (Galatians 3:28-29)
Notes:
1. Orr, James, M.A., D.D. General Editor, Entry for “Time” International Standard Bible Encyclopedia, (Grand Rapids, Michigan, Eerdmans, reprinted 1986), pp. 2981-2982.
2. Orr, James, M.A., D.D. General Editor, Entry for “Calendar” International Standard Bible Encyclopedia, (Grand Rapids, Michigan, Eerdmans, reprinted 1986), pp. 541-542. Mr. Kettler has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife Marea attend the Westminster, CO, RPCNA Church. Mr. Kettler is the author of books defending the Reformed Faith. Books can be ordered online at www. JackKettler .com
In Volume 3 of this multi-volume series, “What does the Bible say,” the focus will be on difficult portions of Scripture such as Does Romans 13 on submission contradict other portions of Scripture? Does a Christian owe allegiance to a gang of robbers who call themselves the government? Romans 13 and the Limits of submission to the Church or State. Also, in this volume, the Reign of Christ, A Scriptural view of the advancement of Christ’s Kingdom, The Federal Headship of Adam and Christ, Christ Our Prophet, Priest, and King, and The Triune nature of God and the Deity of Christ will be considered.
Chapters
Chapter One: Does Romans 13 on submission contradict other portions of Scripture?
Chapter Two: Does a Christian owe allegiance to a gang of robbers who call themselves the government?
Chapter Three: Romans 13 and the Limits of submission to the Church or State
Chapter Four: Does Romans 13:1, 3-5 contradict Isaiah 5:20?
Chapter Five: The Danger of Subjectivism in the life of the Christian
Chapter Six: 1 Corinthians 15:24-26 and the Reign of Christ
Chapter Seven: A Scriptural view of the advancement of Christ’s Kingdom
Chapter Eight: The federal headship of Adam and Christ
Chapter Nine: Christ Our Prophet, Priest, and King
Chapter Ten: The Triune nature of God and the Deity of Christ
Mr. Kettler has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife Marea attend the Westminster, CO, RPCNA Church. Mr. Kettler is the author of books defending the Reformed Faith. Books can be ordered online at www. JackKettler .com
What type of calendar did the Jewish people use, lunar or solar? By Jack Kettler
The Hebrews followed a lunar calendar, but adjusted it for solar years. The lunar calendar is 12 days shorter than the solar calendar.
In Genesis 1, there is the chorus or refrain “it was evening and it was morning,” which describes God’s creative acts for each day of the creative week. The account of creation in Genesis 1:1-2:4 provides the basis for measuring time. This creative refrain in Genesis also provides the basis for a seven-day week. It also delineates the week into six-work days and one day for sabbath rest.
In this overview of the Hebrew measurement of time and their calendar, online reference sources will be utilized for the benefit of the reader.
The concept and development of time in the Old Testament will be explained from the International Standard Bible Encyclopedia:
“Time
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for “hour” is Aramaic she`a’ (sha`ta’), and does not occur in the Old Testament until the Book of Daniel (Isa 4:6; 5:5), and even there it stands for an indefinite period for which “time” would answer as well.
1. The Day:
The term “day” (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1:1-31). It there doubtless denotes an indefinite period, but is marked off by “evening and morning” in accordance with what we know was the method of reckoning the day of 24 hours, i.e. from sunset to sunset.
2. Night:
The night was divided, during pre-exilic times, into three divisions called watches (‘ashmurah, ‘ashmoreth), making periods of varying length, as the night was longer or shorter (Jg 7:19). This division is referred to in various passages of the Old Testament, but nowhere with indication of definite limits (see Ps 90:4; 119:148; Jer 51:12; Hab 2:1).
In the New Testament we find the Roman division of, etc.). But the use of the word in the indefinite sense, as in the expressions: “day of the Lord,” “in that day,” “the day of judgment,” etc., is far more frequent (see DAY). Other more or less indefinite periods of the day and night are: dawn, dawning of the day, morning, evening, noonday, midnight, cock-crowing or crowing of the cock, break of day, etc.
3. Week:
The weekly division of time, or the seven-day period, was in use very early and must have been known to the Hebrews before the Mosaic Law, since it was in use in Babylonia before the days of Abraham and is indicated in the story of the Creation. The Hebrew shabhua`, used in the Old Testament for “week,” is derived from shebha`, the word for “seven.” As the seventh day was a day of rest, or Sabbath (Hebrew shabbath), this word came to be used for “week,” as appears in the New Testament sabbaton, sabbata), indicating the period from Sabbath to Sabbath (Mt 28:1). The same usage is implied in the Old Testament (Le 23:15; 25:8). The days of the week were indicated by the numerals, first, second, etc., save the seventh, which was the Sabbath. In New Testament times Friday was called the day of preparation (paraskeue) for the Sabbath (Lu 23:54).
4. Month:
The monthly division of time was determined, of course, by the phases of the moon, the appearance of the new moon being the beginning of the month, chodhesh. Another term for month was yerach yerach, meaning “moon,” which was older and derived from the Phoenician usage, but which persisted to late times, since it is found in the Aramaic inscriptions of the 3rd century AD in Syria. The names of the months were Babylonian and of late origin among the Hebrews, probably coming into use during and after the Captivity. But they had other names, of earlier use, derived from the Phoenicians, four of which have survived in “Abib,” “Ziv,” “Ethanim” and “Bul.”
See CALENDAR.
5. Year:
The Hebrew year (shanah) was composed of 12 or 13 months, the latter being the year when an intercalary month was added to make the lunar correspond with the solar year. As the difference between the two was from ten to eleven days, this required the addition of a month once in about three years, or seven in nineteen years. This month was added at the vernal equinox and was called after the month next preceding, we-‘adhar, or the “second Adar.” We do not know when this arrangement was first adopted, but it was current after the Captivity. There were two years in use, the civil and the ritual, or sacred year. The former began in the autumn, as would appear from Ex 23:16; 34:22, where it is stated that the “feast of ingathering” should be at the end of the year, and the Sabbatic year began in the Ex 7:1-25th month of the calendar or sacred year, which would correspond to September-October (Le 25:9). Josephus says (Ant., I, iii, 3) that Moses designated Nican (March-April) as the 1st month of the festivals, i.e. of the sacred year, but preserved the original order of the months for ordinary affairs, evidently referring to the civil year. This usage corresponds to that of the Turkish empire, where the sacred year is lunar and begins at different seasons, but the financial and political year begins in March O.S. The beginning of the year was called ro’sh ha-shanah, and was determined by the priests, as was the beginning of the month. Originally this was done by observation of the moon, but, later, calculation was employed in connection with it, until finally a system based on accurate calculation was adopted, which was not until the 4th century AD. New-Year was regarded as a festival.
See ASTRONOMY, sec. I, 5; YEAR.
6. Seasons:
The return of the seasons was designated by summer and winter, or seed-time and harvest; for they were practically the same. There is, in Palestine, a wet season, extending from October to March or April, and a dry season comprising the remainder of the year. The first is the winter (choreph), and this is the seed-time (zera`), especially the first part of it called yoreh, or the time of the early rain; the second is the summer (qayits, “fruit-harvest,” or qatsir, “harvest”).
Seed-time begins as soon as the early rains have fallen in sufficient quantity to moisten the earth for plowing, and the harvest begins in some parts, as in the lower Jordan region, near the Dead Sea, about April, but on the high lands a month or two later. The fruit harvest comes in summer proper and continues until the rainy season. “The time when kings go out to war” (2Sa 11:1; 1Ki 20:22) probably refers to the end of the rainy season in Nican.
7. No Era:
We have no mention in the Old Testament of any era for time reckoning, and we do not find any such usage until the time of the Maccabees. There are occasional references to certain events which might have served for eras had they been generally adopted. Such was the Exodus in the account of the building of the temple (1Ki 6:1) and the Captivity (Eze 33:21; 40:1) and the Earthquake (Am 1:1). Dates were usually fixed by the regnal years of the kings, and of the Persian kings after the Captivity. When Simon the Maccabee became independent of the Seleucid kings in 143-142 or 139-138 BC, he seems to have established an era of his own, if we may attribute to him a series of coins dated by the years “of the independence of Israel” (see COINS: MONEY; also 1 Macc 13:41 and 15:6,10). The Jews doubtless were familiar with the Seleucid era, which began in 312 BC, and with some of the local eras of the Phoenician cities, but we have no evidence that they made use of them. The era of the Creation was not adopted by them until after the time of Christ. This was fixed at 3,830 years before the destruction of the later temple, or 3760 BC. See ERA.” H. Porter
In addition, we learn about the Hebrew calendar from the International Standard Bible Encyclopedia:
“Calendar
kal’-en-dar (Latin calendarium, “an account book,” from calendae, “day on which accounts were due”): The Hebrew or Jewish calendar had three stages of development: the preexilic, or Biblical; the postexilic, or Talmudic; and the post-Talmudic. The first rested on observation merely, the second on observation coupled with calculation, and the third on calculation only. In the first period the priests determined the beginning of each month by the appearance of the new moon and the recurrence of the prescribed feasts from the vernal and autumnal equinoxes. Thus, the month Abib (‘abhibh), the first month of the year according to the Levitical law, in which the Passover was to be celebrated, was determined by observation (Ex 12:2; De 16:1-22). After the exile more accurate methods of determining the months and seasons came into vogue, and calculation was employed to supplement and correct observations and the calendar was regulated according to the Babylonian system, as is evidenced by the names of the months which are derived from it. In later times the calendar was fixed by mathematical methods (see the article “Calendar” in the Jewish Encyclopedia). The difficulty of ascertaining the first day of the new moon by observation, in the early period, led to the celebration of two days, as seems to be indicated in 1Sa 20:27. We have only four names of months belonging to the pre-exilic period, and they are Phoenician. Of these Abib (‘abhibh) was the first month, as already indicated, and it corresponded to Nis (nican) in the later calendar. It was the month in which the Exodus occurred and the month of the Passover (Ex 13:4; 23:15; 34:18; De 16:1).
The 2nd month of this calendar was Ziv (ziw) (1Ki 6:1,37); Ethanim (‘ethanim) was the 7th (1Ki 8:2), corresponding to Tishri of the later calendar, and Bul (bul) the 8th, corresponded to Marchesvan (marcheshwan) (1Ki 6:38). There were course other month names in this old calendar, but they have not come down to us. These names refer to the aspects of the seasons: thus Abib (‘abhibh) means grain in the ear, just ripening (Le 2:14; Ex 9:31); Ziv (ziw) refers to the beauty and splendor of the flowers in the spring; Ethanim (‘ethanim) means perennial, probably referring to living fountains; and Bul (bul) means rain or showers, being the month when the rainy season commenced. The full calendar of months used in the postexilic period is given in a table accompanying this article. The names given in the table are not all found in the Bible, as the months are usually referred to by number, but we find Nican in Ne 2:1 and Es 3:7; Siwan in Es 8:9; Tammuz in Eze 8:4, although the term as here used refers to a Phoenician god after whom the month was named; ‘Elul occurs in Ne 6:15; Kiclew (the American Standard Revised Version “chislev”) in Ne 1:1 and Zec 7:1; Tebheth in Es 2:16; ShebhaT in Zec 1:7 and ‘Adhar in Ezr 6:15 and several times in Est. These months were lunar and began with the new moon, but their position in regard to the seasons varied somewhat because of the intercalary month about every three years.
The year (shanah) originally began in the autumn, as appears from Ex 23:16 and Ex 34:22, where it is stated that the feast of Ingathering should be at the end of the year; the Sabbatic year began, also, in the Ex 7:1-25th month of the calendar year (Le 25:8-10), indicating that this had been the beginning of the year. This seems to have been a reckoning for civil purposes, while the year beginning with Nican was for ritual and sacred purposes. This resulted from the fact that the great feast of the Passover occurred in this month and the other feasts were regulated by this, as we see from such passages as Ex 23:14-16 and De 16:1-17. Josephus (Ant., I, iii, 3) says: “Moses appointed that Nican, which is the same with Xanthicus, should be the first month of their festivals, because he brought them out of Egypt in that month; so that this month began the year as to all solemnities they observed to the honor of God, although he preserved the original order of the months as to selling and buying and other ordinary affairs.” A similar custom is still followed in Turkey, where the Mohammedan year is observed for feasts, the pilgrimage to Mecca and other sacred purposes, while the civil year begins in March O.S.
The year was composed of 12 or 13 months according as to whether it was ordinary or leap year. Intercalation is not mentioned in Scripture, but it was employed to make the lunar correspond approximately to the solar year, a month being added whenever the discrepancy of the seasons rendered it necessary. This was regulated by the priests, who had to see that the feasts were duly observed at the proper season. The intercalary month was added after the month of ‘Adhar and was called the second ‘Adhar (sheni, wa-‘adhar, “and Adar”), and, as already indicated, was added about once in 3 years. More exactly, 4 years out of every 11 were leap years of 13 months (Jewish Encyclopedia, article “Calendar”), this being derived from the Babylonian calendar. If, on the 16th of the month Nican, the sun had not reached the vernal equinox, that month was declared to be the second ‘Adhar and the following one Nican. This method, of course, was not exact and about the 4th century of our era the mathematical method was adopted. The number of days in each month was fixed, seven having 30 days, and the rest 29. When the intercalary month was added, the first ‘Adhar had 30 and the second 29 days.” H. Porter
In closing:
“The Hebrew calendar (Hebrew: הַלּוּחַ הָעִבְרִי, Ha-Luah ha-Ivri), also called Jewish calendar, is a lunisolar calendar used today predominantly for Jewish religious observances. It determines the dates for Jewish holidays and the appropriate public reading of Torah portions, yahrzeits (dates to commemorate the death of a relative), and daily Psalm readings, among many ceremonial uses. In Israel, it is used for religious purposes, provides a time frame for agriculture and is an official calendar for civil purposes, although the latter usage has been steadily declining in favor of the Gregorian calendar…
The Hebrew lunar year is 12 days shorter than the solar year and uses the 19-year Metonic cycle to bring it into line with the solar year, with the addition of an intercalary month every two or three years, for a total of seven times per 19 years. Even with this intercalation, the average Hebrew calendar year is longer by about 6 minutes and 40 seconds than the current mean tropical year, so that every 216 years the Hebrew calendar will fall a day behind the current mean tropical year.” Hebrew calendar From Wikipedia
“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)
“To God, only wise, be glory through Jesus Christ forever. Amen.” (Romans 16:27) and “heirs according to the promise.” (Galatians 3:28-29)
Notes:
1. Orr, James, M.A., D.D. General Editor, Entry for “Time” International Standard Bible Encyclopedia, (Grand Rapids, Michigan, Eerdmans, reprinted 1986), pp. 2981-2982.
2. Orr, James, M.A., D.D. General Editor, Entry for “Calendar” International Standard Bible Encyclopedia, (Grand Rapids, Michigan, Eerdmans, reprinted 1986), pp. 541-542.
Mr. Kettler has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife Marea attend the Westminster, CO, RPCNA Church. Mr. Kettler is the author of books defending the Reformed Faith. Books can be ordered online at www. JackKettler .com
Why did Jesus tell those he healed to remain quiet? By Jack Kettler
In the following passages, Jesus told whom He healed to remain quiet. Why did he do this?
“And Jesus saith unto him, see thou tell no man; but go thy way, shew thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.” (Matthew 8:4)
“And their eyes were opened; and Jesus straitly charged them, saying, see that no man know it.” (Matthew 9:30)
“And saith unto him, see thou say nothing to any man: but go thy way, shew thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testimony unto them.” (Mark 1:44)
This command to the healed individual was not absolute. Jesus did not come to abolish the law but to fulfill it. That is why Jesus instructed the healed individual to go to the priest. Commentator Albert Barnes in the following entry explains this.
Barnes’ Notes on the Bible explains why the healed person must go to the priest first: “See thou tell no man – This command is to be understood as extending only to the time until he had made the proper representation to the priest. It was his duty to hasten to him immediately Leviticus 14:2; not to delay by talking about it, but, as the first thing, to obey the laws of God, and make proper acknowledgments to him by an offering. The place where this cure was performed was in Galilee, a distance of 40 or 50 miles from Jerusalem; and it was his duty to make haste to the residence of the priest, and obtain his sanction to the reality of the cure. Perhaps, also, Christ was apprehensive that the report would go “before” the man if he delayed, and the priest, through opposition to Jesus, might pronounce it an imposition.
And offer the gift that Moses commanded – That Moses directed to be offered by a leper when he was cured. That gift consisted of “two birds alive and clean, cedar-wood, scarlet, and hyssop,” Leviticus 14:4.
For a testimony unto them – Not to the priest, but to the people. Show thyself to the priest, and get his testimony to the reality of the cure, as a proof to the people that the healing is genuine. It was necessary that he should have that testimony before he could be received to the congregation or allowed to mingle with the people. Having this, he would be, of course, restored to the privileges of social and religious life, and the proof of the miracle, to the people, would be put beyond a doubt.” (1)
This is the passage in Leviticus that Barnes references:
“This is the law of the one afflicted with a skin disease on the day of his cleansing, when he is brought to the priest.” (Leviticus 14:2)
The entry from the Cambridge Bible for Schools and Colleges adds additional detail from Mark 1:44 about going to the priest: “44. shew thyself to the priest that he may attest the reality of thy cure (Leviticus 14:3).
those things which Moses commanded] viz. (1) two birds, “alive and clean,” Leviticus 14:4, (2) cedar wood, (3) scarlet, and (4) hyssop; this was for the preliminary ceremony (Leviticus 14:4-7). On the eighth day further offerings were to be made, (1) two he lambs without blemish, (2) one ewe lamb, (3) three tenth deals of fine flour, (4) one log of oil. If the leper was poor, he was permitted to offer one lamb and two turtledoves or two young pigeons, with one tenth deal of fine flour.
For a testimony unto them. Rather, for a testimony against them, i. e. against their unbelief in refusing to acknowledge our Lord to be all He claimed to be in spite of His mighty works. Comp. Mark 6:11 with Luke 9:5.” (2)
In closing:
The remaining quiet on the part on the part of the one healed was only until the requirements of the law were fulfilled by meeting with Levitical priest. The priest would then make the public declaration of the healing after the requited sacrifice.
“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)
“To God, only wise, be glory through Jesus Christ forever. Amen.” (Romans 16:27) and “heirs according to the promise.” (Galatians 3:28-29)
Notes:
1. Albert Barnes, THE AGES DIGITAL LIBRARYCOMMENTARY, Barnes’ Notes on the Bible, Matthew, Vol. 1 p. 135.
2. G. F. MACLEAR, D.D., Cambridge Bible for Schools and Colleges, Mark, (Cambridge University Press, 1898), p. 38. Mr. Kettler has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife Marea attend the Westminster, CO, RPCNA Church. Mr. Kettler is the author of numerous books defending the faith.
What did Paul mean in 2 Corinthians 12:2 about the third heaven? By Jack Kettler
“I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven.” (2 Corinthians 12:2)
What is the third heaven the apostle Paul is talking about? Was Paul talking about himself?
Two entries from theological dictionaries followed by two commentary entries will be consulted. The entries from the dictionaries will be a helpful overview of the usages of heaven seen in Scripture.
Heaven from Smith’s Bible Dictionary:
“There are four Hebrew words thus rendered in the Old Testament which we may briefly notice.
1. Rakia, Authorized Version, firmament.
2. Shamayim, this is the word used in the expression “the heaven and the earth,” or “the upper and lower regions.” (Genesis 1:1)
3. Marom, used for heaven in (Psalms 18:16; Isaiah 24:18; Jeremiah 25:30). Properly speaking it means a mountain as in (Psalms 102:19; Ezekiel 17:23)
4. Shechakim, “expanses,” with reference to the extent of heaven. (33:26; Job 35:5) St. Paul’s expression “third heaven,” (2 Corinthians 12:2) had led to much conjecture. Grotius said that the Jews divided the heaven into three parts, viz.,
5. The air or atmosphere, where clouds gather;
6. The firmament, in which the sun, moon, and stars are fixed;
7. The upper heaven, the abode of God and his angels, the invisible realm of holiness and happiness the home of the children of God.” (1)
Heaven from Easton’s Illustrated Bible Dictionary: “Definitions. The phrase “heaven and earth” is used to indicate the whole universe (Genesis 1:1; Jeremiah 23:24; Acts 17:24). According to the Jewish notion there were three heavens,
(a) The firmament, as “fowls of the heaven” (Genesis 2:19; Genesis 7:3 Genesis 7:23; Psalms 8:8, etc.), “the eagles of heaven” (Lamentations 4:19), etc.
(b) The starry heavens (Deuteronomy 17:3; Jeremiah 8:2; Matthew 24:29).
(c) “The heaven of heavens,” or “the third heaven” (Deuteronomy 10:14; 1 Kings 8:27; Psalms 115:16; 148:4; 2 co 12:2).
Meaning of words in the original,
(a) The usual Hebrew word for “heavens” is shamayim, a plural form meaning “heights,” “elevations” (Genesis 1:1; 2:1).
(b) The Hebrew word marom is also used (Psalms 68:18; 93:4; 102:19, etc.) as equivalent to shamayim, “high places,” “heights.”
(c) Heb. galgal, literally a “wheel,” is rendered “heaven” in Psalms 77:18 (RSV, “whirlwind”).
(e) Heb. rakia is closely connected with (d), and is rendered “firmamentum” in the Vulgate, whence our “firmament (Genesis 1:6; Deuteronomy 33:26, etc.), regarded as a solid expanse.
Metaphorical meaning of term. Isaiah 14:13 Isaiah 14:14; “doors of heaven” (Psalms 78:23); heaven “shut” (1 Kings 8:35); “opened” (Ezekiel 1:1). (See 1 Chronicles 21:16).
Spiritual meaning. The place of the everlasting blessedness of the righteous; the abode of departed spirits.
(a) Christ calls it his “Father’s house” (John 14:2).
(b) It is called “paradise” (Luke 23:43; 2 co 12:4; Revelation 2:7).
(c) “The heavenly Jerusalem” (Galatians 4:26; Hebrews 12:22; Revelation 3:12).
(d) The “kingdom of heaven” (Matthew 25:1; James 2:5).
(e) The “eternal kingdom” (2 Peter 1:11).
(f) The “eternal inheritance” (1 Peter 1:4; Hebrews 9:15).
(g) The “better country” (Hebrews 11:14 Hebrews 11:16).
(h) The blessed are said to “sit down with Abraham, Isaac, and Jacob,” and to be “in Abraham’s bosom” (Luke 16:22; Matthew 8:1); to “reign with Christ” (2 Timothy 2:12); and to enjoy “rest” (Hebrews 4:10 Hebrews 4:11).
In heaven the blessedness of the righteous consists in the possession of “life everlasting,” “an eternal weight of glory” (2 Corinthians 4:17), an exemption from all sufferings forever, a deliverance from all evils (2 Corinthians 5:1 2 Corinthians 5:2) and from the society of the wicked (2 Timothy 4:18), bliss without termination, the “fulness of joy” forever (Luke 20:36; 2 co Luke 4:16 Luke 4:18; 1 Peter 1:4; 5:10; 1 John 3:2). The believer’s heaven is not only a state of everlasting blessedness, but also a “place”, a place “prepared” for them (John 14:2)” (2) The two commentary entries will provide scholarly exegesis for the text in question.
In Matthew Poole’s Commentary on this passage is a reasonable explanation set forth: “Some doubt whether en cristw, in this place, be so well translated in Christ, (so signifying, that the person spoken of was a Christian, one that had embraced the gospel), as by Christ, (as the particle is sometimes used), so signifying, that this vision was given to him by the grace and favour of Christ. The man he speaketh of was, doubtless, himself, otherwise it had been to him no cause or ground of glorying at all. Thus, several times in Scripture, the penmen thereof speaking in commendation of themselves, they speak in the third person instead of the first.
In his saying, it was about fourteen years ago, and in that we do not read that he did ever before publish it, he avoids the imputation of any boasting and glorying; and showeth, that had he not been now constrained, for the glory of God, and the vindication of his own reputation, to have spoken of it, he would not now have mentioned it.
Whether in the body, I cannot tell; or whether out of the body. I cannot tell: what the circumstances of the apostle were in this ecstasy, he professeth not to know; and therefore, it seems too bold for us curiously to inquire, or positively to determine about it. It is not very probable that his soul was separated from his body; but whether his body was, by some angel, carried up to the sight of this vision, or things absent were made present to him, the apostle himself, being deprived of the use of his senses, could not tell.
But such a one (he saith) he knew, caught up to the third heaven; by which he means the highest heavens, where God most manifesteth his glory, where the blessed angels see his face, and where are the just souls made perfect. The Scripture, dividing the world into the earth and the heavens, calleth all heaven that is not earth or water; hence it mentioneth an aerial heaven (which is all that space between the earth and the place where the planets and fixed stars are); hence we read of the fowls of the heaven, Daniel 4:12, of the windows of heaven, Genesis 7:11, of a starry heaven, where the stars are, which are therefore called the stars of the heaven, Genesis 22:17; and then the highest heaven; which was meant in the Lord’s prayer, when we pray: Our Father which art in heaven; and is called the heaven of heavens. This is the heaven here spoken of.” (3)
Barnes’ Notes on the Bible provides a more detailed description the text: “I knew a man in Christ – I was acquainted with a Christian; the phrase “in Christ” meaning nothing more than that he was united to Christ or was a Christian; see Romans 16:7. The reason why Paul did not speak of this directly as a vision which he had himself seen was probably that he was accused of boasting, and he had admitted that it did not become him to glory. But though it did not become him to boast directly, yet he could tell them of a man concerning whom there would be no impropriety evidently in boasting. It is not uncommon, moreover, for a man to speak of himself in the third person. Thus, Caesar in his Commentaries uniformly speaks of himself. And so, John in his Gospel speaks of himself, John 13:23-24; John 19:26; John 21:20. John did it on account of his modesty, because he would not appear to put himself forward, and because the mention of his own name as connected with the friendship of the Saviour in the remarkable manner in which he enjoyed it, might have savored of pride. For a similar reason Paul may have been unwilling to mention his own name here; and he may have abstained from referring to this occurrence elsewhere, because it might savor of pride, and might also excite the envy or ill-will of others. Those who have been most favored with spiritual enjoyments will not be the most ready to proclaim it. They will cherish the remembrance in order to excite gratitude in their own hearts and support them in trial; they will not emblazon it abroad as if they were more the favorites of heaven than others are. That this refers to Paul himself is evident for the following reasons:
(1) His argument required that he should mention something that had occurred to himself. Anything that had occurred to another would not have been pertinent.
(2) he applies it directly to himself 2 Corinthians 12:7, when he says that God took effectual measures that he should not be unduly exalted in view of the abundant revelations bestowed on him.
About fourteen years ago – On what occasion or where this occurred, or why he concealed the remarkable fact so long, and why there is no other allusion to it, is unknown; and conjecture is useless. If this Epistle was written, as is commonly supposed, about the year 58 a.d., then this occurrence must have happened about the year 44 ad. This was several years after his conversion, and of course this does not refer to the trance mentioned in Acts 9:9, at the time when he was converted. Dr. Benson supposes that this vision was made to him when he was praying in the temple after his return to Jerusalem, when he was directed to go from Jerusalem to the Gentiles Acts 22:17, and that it was intended to support him in the trials which he was about to endure. There can be little danger of error in supposing that its object was to support him in those remarkable trials, and that God designed to impart to him such views of heaven and its glory, and of the certainty that he would soon be admitted there, as to support him in his sufferings, and make him willing to bear all that should be laid upon him. God often gives to his people some clear and elevated spiritual comforts before they enter into trials as well as while in them; he prepares them for them before they come. This vision Paul had kept secret for fourteen years. He had doubtless often thought of it; and the remembrance of that glorious hour was doubtless one of the reasons why he bore trials so patiently and was willing to endure so much. But before this he had had no occasion to mention it. He had other proofs in abundance that he was called to the work of an apostle; and to mention this would savor of pride and ostentation. It was only when he was compelled to refer to the evidences of his apostolic mission that he refers to it here.
Whether in the body, I cannot tell – That is, I do not pretend to explain it. I do not know how it occurred. With the fact he was acquainted; but how it was brought about he did not know. Whether the body was caught up to heaven; whether the soul was for a time separated from the body; or whether the scene passed before the mind in a vision, so that he seemed to have been caught up to heaven, he does not pretend to know. The evident idea is, that at the time he was in a state of insensibility in regard to surrounding objects, and was unconscious of what was occurring, as if he had been dead. Where Paul confesses his own ignorance of what occurred to himself it would be vain for us to inquire; and the question how this was done is immaterial. No one can doubt that God had power if he chose to transport the body to heaven; or that he had power for a time to separate the soul front the body; or that he had power to represent to the mind so clearly the view of the heavenly world that he would appear to see it; see Acts 7:56. It is clear only that he lost all consciousness of anything about him at that time, and that he saw only the things in heaven. It may be added here, however, that Paul evidently supposed that his soul might be taken to heaven without the body, and that it might have separate consciousness and a separate existence. He was not, therefore, a materialist, and he did not believe that the existence and consciousness of the soul was dependent on the body.
God knoweth – With the mode in which it was done God only could be acquainted. Paul did not attempt to explain that. That was to him of comparatively little consequence, and he did not lose his time in a vain attempt to explain it. How happy would it be if all theologians were as ready to be satisfied with the knowledge of a fact, and to leave the mode of explaining it with God, as this prince of theologians was. Many a man would have busied himself with a vain speculation about the way in which it was done; Paul was contented with the fact that it had occurred.
Such an one caught up – The word which is used here (ἁρπάζω harpazō) means, to seize upon, to snatch away, as wolves do their prey (John 12:10); or to seize with avidity or eagerness Matthew 11:12; or to carry away, to hurry off by force or involuntarily; see John 6:15; Acts 7:39; Acts 23:10. In the case before us there is implied the idea that Paul was conveyed by a foreign force; or that he was suddenly seized and snatched up to heaven. The word expresses the suddenness and the rapidity with which it was done. Probably it was instantaneous, so that he appeared at once to be in heaven. Of the mode in which it was done Paul has given no explanations; and conjecture would be useless.
To the third heaven – The Jews sometimes speak of seven heavens, and Muhammed has borrowed this idea from the Jews. But the Bible speaks of but three heavens, and among the Jews in the apostolic ages also the heavens were divided into three:
(1) The aerial, including the clouds and the atmosphere, the heavens above us, until we come to the stars.
(2) the starry heavens, the heavens in which the sun, moon, and stars appear to be situated.
(3) the heavens beyond the stars. That heaven was supposed to be the residence of God, of angels, and of holy spirits. It was this upper heaven, the dwelling-place of God, to which Paul was taken, and whose wonders he was permitted to behold – this region where God dwelt; where Christ was seated at the right hand of the Father, and where the spirits of the just were assembled. The fanciful opinions of the Jews about seven heavens may be seen detailed in Schoettgen or in Wetstein, by whom the principal passages from the Jewish writings relating to the subject have been collected. As their opinions throw no light on this passage, it is unnecessary to detail them here.” (4)
In closing:
As in a previous study, a large well-known religious group was mentioned that twists the Scriptures. That same group uses the 2 Corinthians 12:2 text as a proof text to advance its outlandish interpretation to promote its agenda. The interpretation is so bizarre that interaction with the interpretation is unworthy of exegetical Bible study.
To revisit William Smith’s Dictionary, the Jews divided the heavens into three parts being:
· The air or atmosphere, where clouds gather;
· The firmament, in which the sun, moon, and stars are fixed;
· The upper heaven, the abode of God and His angels, the invisible realm of holiness and happiness the home of the children of God.
To revisit Easton’s Illustrated Bible Dictionary, agreement with William Smith’s Dictionary is readily apparent: · A. The firmament, as “fowls of the heaven” (Genesis 2:19; Genesis 7:3 Genesis 7:23; Psalms 8:8, etc.), “the eagles of heaven” (Lamentations 4:19), etc.
· B. The starry heavens (Deuteronomy 17:3; Jeremiah 8:2; Matthew 24:29).
· C. “The heaven of heavens,” or “the third heaven” (Deuteronomy 10:14; 1 Kings 8:27; Psalms 115:16; 148:4; 2 co 12:2).
The dictionary entries, along with the commentators, Poole and Barnes,agree. There is nothing mysterious or some hidden meaning in the text.
Paul was caught up to the third heaven, the upper heaven, the abode of God and His angels. The third heaven is the future home of all of the redeemed by the blood of Christ.
“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)
“To God, only wise, be glory through Jesus Christ forever. Amen.” (Romans 16:27) and “heirs according to the promise.” (Galatians 3:28-29)
Notes:
1. Smith, William, Dr. “Entry for ‘Heaven‘” “Smith’s Bible Dictionary” 1901.
2. M.G. Easton M.A., D.D., Illustrated Bible Dictionary, Third Edition, published by Thomas Nelson, 1897, Public Domain.
3. Matthew Poole’s Commentary on the Holy Bible, 2 Corinthians, Vol. 3, (Peabody, Massachusetts, Hendrickson Publishers, 1985), p. 634.
4. Albert Barnes, THE AGES DIGITAL LIBRARYCOMMENTARY, Barnes’ Notes on the Bible, 2 Corinthians, Vol. 2 p. 3146-3147. Mr. Kettler has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife Marea attend the Westminster, CO, RPCNA Church. Mr. Kettler is the author of numerous books defending the faith. They can be ordered at www. JackKettler .com
What are the two sticks in Ezekiel 37:15-17? By Jack Kettler
The word of the Lord came again unto me, saying; moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. (Ezekiel 37:15-17)
What are these two sticks? What is its significance? As will be seen, there is nothing mysterious about Ezekiel’s prophecy. Saying this is because an unnamed religious group that is well known makes an outlandish claim about the two sticks of Ezekiel. The group that promotes this outlandish interpretation that it is not worthy of being interacted with.
Barnes’ Notes on the Bible sets forth the easy to grasp and clear meaning of the Ezekiel text: “A prophecy of the reunion of Israel and Judah, the incorporation of Israel under one Ruler, the kingdom of Messiah upon earth and in heaven.
Ezekiel 37:16
One stick – So in the marginal reference the names of the tribes had been written on rods or sticks.
For Judah … – To the house of David had remained faithful, not only Judah, but also Benjamin, Levi, and part of Simeon, and individual members of various tribes 2 Chronicles 11:12-16. Compare the marginal references.
Joseph … Ephraim – Compare Psalm 78:67; Hosea 5:5 ff “Joseph” is the general name here for the ten tribes, including “Ephraim,” the chief tribe, and his companions. Omit “for” before “all.” “All the house of Israel” is here the ten tribes.”
Jamieson-Fausset-Brown Bible Commentary concurs with Barnes and is also helpful: “16. stick—alluding to Nu 17:2, the tribal rod. The union of the two rods was a prophecy in action of the brotherly union which is to reunite the ten tribes and Judah. As their severance under Jeroboam was fraught with the greatest evil to the covenant-people, so the first result of both being joined by the spirit of life to God is that they become joined to one another under the one covenant King, Messiah-David.
Judah, and … children of Israel his companions—that is, Judah and, besides Benjamin and Levi, those who had joined themselves to him of Ephraim, Manasseh, Simeon, Asher, Zebulun, Issachar, as having the temple and lawful priesthood in his borders (2Ch 11:12, 13, 16; 15:9; 30:11, 18). The latter became identified with Judah after the carrying away of the ten tribes, and returned with Judah from Babylon, and so shall be associated with that tribe at the future restoration.
For Joseph, the stick of Ephraim—Ephraim’s posterity took the lead, not only of the other descendants of Joseph (compare Eze 37:19), but of the ten tribes of Israel. For four hundred years, during the period of the judges, with Manasseh and Benjamin, its dependent tribes, it had formerly taken the lead: Shiloh was its religious capital; Shechem, its civil capital. God had transferred the birthright from Reuben (for dishonoring his father’s bed) to Joseph, whose representative, Ephraim, though the younger, was made (Ge 48:19; 1Ch 5:1). From its pre-eminence “Israel” is attached to it as “companions.” The “all” in this case, not in that of Judah, which has only attached as “companions” “the children of Israel” (that is, some of them, namely, those who followed the fortunes of Judah), implies that the bulk of the ten tribes did not return at the restoration from Babylon, but are distinct from Judah, until the coming union with it at the restoration.”
In closing:
There is nothing mysterious about Ezekiel’s prophecy. It is a beautiful picture of the reunification of Israel the Northern Kingdom, and Judah, the Southern Kingdom, during the time of the Babylonian return. The sticks represent Judah, and Israel, and their joining represent the reunification of the nation. It is a faith-building case of fulfilled prophecy during the time of the Old Covenant. God did not forget His people whom He had sent into captivity for their unrepentant sins. When His time was right, He delivered them from their enemies and brought them home. The wall was rebuilt around Jerusalem, the temple was built again, and redemptive history continued to unfold with the Advent of the Messiah.
“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)
“To God, only wise, be glory through Jesus Christ forever. Amen.” (Romans 16:27) and “heirs according to the promise.” (Galatians 3:28-29)
Notes:
1. Albert Barnes, THE AGES DIGITAL LIBRARYCOMMENTARY, Barnes’ Notes on the Bible, Ezekiel, Vol. 8 p. 357-358.
2. Jamieson, Fausset and Brown, Commentary on the Whole Bible, (Grand Rapids, Michigan, Zondervan, 1977) p. 720. Mr. Kettler has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife Marea attend the Westminster, CO, RPCNA Church. Mr. Kettler is the author of numerous books which can be ordered www. JackKettler .com Hyperlink not completed because of advertising ad issues
In Volume 2 of this multi-volume series, “What does the Bible say,” the focus will be on difficult and perplexing portions of Scripture such as, who are the “sons of God” in Genesis 6:4,? along with many other important topics such as the spirits in prison mentioned in 1 Peter 3:19, who are they? In addition, the communicable and incommunicable attributes of God will be covered.
Chapter One: Who are the “sons of God” in Genesis 6:4?
Chapter Two: What is Eschatology?
Chapter Three: Omnipotence, a study in God’s Incommunicable Attributes
Chapter Four: Omniscience, a study in God’s Incommunicable Attributes
Chapter Five: Omnipresence, a study in God’s Incommunicable Attributes
Chapter Six: Aseity, a study in God’s Incommunicable Attributes
Chapter Seven: God’s Communicable Attributes
Chapter Eight: What does it mean when God says He creates evil in Isaiah 45:7?
Chapter Nine: Are Christmas trees a violation of Jeremiah 10:3-4?
Chapter Ten: The spirits in prison mentioned in 1 Peter 3:19, who are they?
A teaser, coming in Volume 3:
1. Does Romans 13 on submission contradict other portions of Scripture?
2. Does a Christian owe allegiance to a gang of robbers who call themselves the government?
3. Romans 13 and the Limits of submission to the Church or State
“These were nobler than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.” (Acts 17:11)
At a glance:
1. God’s incommunicable attributes, what are they?
2. God’s Communicable Attributes
3. Who are the spirits in prison that are mentioned in 1 Peter 3:19?
4. Are Christmas trees a violation of Jeremiah 10:3-4?
5. What does it mean when God says He creates evil in Isaiah 45:7?
Other books by the author:
The Religion That Started in a Hat
The Five Points of Scriptural Authority: A Defense of Sola Scriptura
1 Corinthians 15:29 Revisited: A Scriptural based interpretation
Christian Apologetics in the marketplace of ideas
Studies in Soteriology: The Doctrines of Grace Magnified
What are the Urim and Thummim? By Jack Kettler “And in the breastpiece of judgment you shall put the Urim and the Thummim, and they shall be on Aaron’s heart, when he goes in before the LORD. Thus, Aaron shall bear the judgment of the people of Israel on his heart before the LORD regularly.” (Exodus 28:30 ESV)
As this study proceeds, it will become apparent why it follows the previous study on casting lots. As in previous studies, lexical and commentary evidence will be consulted.
From the Strong’s Lexicon:
the Urim
הָאוּרִים֙ (hā·’ū·rîm)
Article | Noun – masculine plural
Strong’s Hebrew 224: Urim = ‘lights’ 1) stones kept in a pouch on the high priest’s breastplate, used in determining God’s decision in certain questions and issues
and Thummim
הַתֻּמִּ֔ים (hat·tum·mîm)
Article | Noun – masculine plural
Strong’s Hebrew 8550: Thummim = ‘perfection’ 1) stones provided for the means of achieving a sacred lot 1a) used with the Urim, the will of God was revealed
Matthew Poole’s Commentary is constructive: “The words Urim and Thummim confessedly signify light, or illuminations and perfections, which may be understood either of two differing things, the one noting the knowledge, the other the perfection, to wit, of virtues and graces, which were required in the high priest, and which were in Christ in an eminent degree, and from him alone communicated to his people; or of one and the same thing, noting perfect light or illumination, by a figure called hendyadis, oft used in Scripture, as Deu 16:18 Matthew 4:16, compared with Job 10:21 John 3:5 Acts 17:25, compared with Genesis 2:7. Which may seem probable,
1. Because the great use of this instrument was to give light and direction in dubious and difficult cases, and not to confer any other perfection upon any person.
2. Because sometimes both these words and things are expressed only by one of them, and that is by Urim, Numbers 27:21 1 Samuel 28:6, which signifies lights. And the name seems to be given from the effect, because hence the Israelites had clear light, and perfect or certain direction in dark and doubtful matters. But the great question is, what this Urim and Thummim was, and in what manner God answered by it; which God having on purpose concealed from us, and not set down the matter or form of it, as he hath done of all the other particulars, it may seem curiosity and presumption for men solicitously to inquire, and positively to determine. Many conceive it was nothing else but the twelve precious stones, wherein the names of the twelve tribes were engraven, and that the answer of God was composed out of those letters which either show more brightly, or thrust themselves further outward, than the rest did; which seems a frivolous and ungrounded conjecture, both because all the letters of the alphabet were not there, and so all answers could not be given by them; and because it was shut up within the duplicature of the breastplate, and therefore could not be seen by the high priest; and there is not a word to signify that he was to take it out thence, and look upon it, but rather the contrary is evident. And that this Urim and Thummim are not the same thing with those twelve stones may be easily proved:
1. Because the stones were set and engraven in the breastplate, Exodus 28:17,21, this was only put into it, which is a word of quite different and more loose and large signification, and therefore probably doth not design the same thing.
2. It is not likely that in such a brief account of the sacred utensils the same command would be repeated again, especially in more dark and general words than it was mentioned before. And how could Moses now put it in, when the workmen had fastened it there before? or why should he be required to put it in the breastplate, when it was fastened to it already, and could not without violence be taken from it?
3. Because the stones were put in by the workmen, Exodus 39:10, the Urim and Thummim by Moses himself, Leviticus 8:8. It is objected, that where the stones are mentioned there is no mention of Urim and Thummim, as Exo 29, and that where the Urim and Thummim are mentioned there is no mention of the stones, as Leviticus 8:8, which shows they were one and the same thing. But that is not necessary, and there is an evident reason of both those omissions; of the former, Exo 39, because he mentions only those things which were made by the workmen, whereas the Urim and Thummim seems to have been made immediately by God, or by Moses with God’s direction; of the latter, Le 8, because the stones are implied in the breastplate as a part of it, and being fastened to it, whereas there he only mentions what was put in by Moses himself. There are other conjectures, as that it; as the name Jehovah, or some visible representations, &c. But such conjectures are as easily denied as affirmed. It is therefore more modest and reasonable to be silent where God is silent, than to indulge ourselves in boundless and groundless fancies. It may suffice us to know that this was a singular piece of Divine workmanship, which the high priest was obliged to wear upon solemn occasions, as one of the conditions upon which God engaged to give him answers; which answers God might give to him either by inward suggestion to his mind, or by a vocal expression to his ear. But which of those ways, or whether by any other way, it is needless now to search, and impossible certainly to discover.
The judgment of the children of Israel. A short speech. As the testimony is oft put for the ark of the testimony, so is the judgment here for the breastplate of judgment, i.e. that breastplate which declared the judgment, or oracle, or mind of God to the Israelites in those cases which they brought to the Lord.
Before the Lord continually, i.e. at all times when he shall appear before the Lord in the holy place.” (1)
Additional information is learned from the Cambridge Bible for Schools and Colleges:“30. The Urim and Thummim. These are to be put into the pouch of judgement: they are consequently something quite distinct from the jewels in front of it (v. 17), with which they have often been identified; and from the manner in which they are mentioned elsewhere (esp. 1 Samuel 14:41) there can be little doubt that they were two sacred lots, used for the purpose of ascertaining the Divine will on questions of national importance. We do not know their size or the material of which they were made: they are not described, but introduced as something well known. See further p. 313 f.
the judgement of &c.] The Urim and Thummim are so called as the means by which a Divine judgement, or decision, might be obtained on matters of national importance. Cf. Numbers 27:21 (P).
On the Urim and Thummim
In addition to Exodus 28:30, the Urim and Thummim are mentioned in the “”, Leviticus 8:8, and (the Urim alone) in Numbers 27:21 (both P: here Eleazar is to determine for Joshua by their help when Israel is to ‘go out’ and ‘come in’); in the Blessing attributed to Moses, Deuteronomy 33:8 (as a privileged possession of the priestly tribe), in 1 Samuel 28:6 (the Urim alone,—Jehovah answered Saul ‘neither by dreams, nor by Urim, nor by prophets’), in Ezra 2:63 = Nehemiah 7:65 (‘till a priest should rise up with Urim and Thummim,’ implying they were lost in the post-exilic age); and esp. in the original Heb. text of 1 Samuel 14:41, presupposed by the LXX. which throws the greatest light upon the manner in which they were used, ‘And Saul said, O Jehovah, the God of Israel, why hast thou not answered thy servant this day? If the iniquity be in me or in Jonathan my son, give Urim; and if it be in thy people Israel, give Thummim. And Jonathan and Saul were taken by lot, but the people escaped.’ (The Heb. words rendered in RVm. = A.V. ‘Give a perfect (lot)’ are a mutilated fragment of the longer text preserved in LXX., thâmim, ‘perfect,’ differing from ‘Thummim’ only in vocalization.) The priest who cast the lots on this occasion was evidently Ahijah, who just before (vv. 3, 18 RVm.) is mentioned as ‘bearing’ (above, p. 313) an ephod; and a comparison of the other passages in 1 Sam. in which the priest asks for a Divine decision with the help of the ephod, makes it probable that on these occasions also the Urim and Thummim, though not actually mentioned, were in fact employed: see 1 Samuel 14:18 (read as RVm.), 19, 37, Exodus 23:10-12 (see v. 6), Exodus 30:7-8. After David’s time the Urim and Thummim are not mentioned in the history; and though we are naturally not in a position to say that they were never resorted to, yet the increasing importance of the prophets as announcers of the Divine will, and the more spiritual conceptions of God which their teaching brought with it, make it probable that their use fell more and more into abeyance. But the possession of the sacred lots was an ancient and prized prerogative of the priestly caste (Deuteronomy 33:8); the right of using them was doubtless jealously maintained by the chief priest till—through whatever cause—they were lost (Ezra 2:63); and so they naturally found a place in P’s description of the high priest’s official dress, and their original institution was referred back to Moses.
The etymological meaning of ‘Urim and Thummim’ is uncertain. Regarded as two Heb. words, they would naturally signify Lights and Perfections; but as giving the original sense of the expression, this explanation is anything but satisfactory. It is possible that the words are the Hebraized forms of two originally Babylonian technical terms. The LXX. usually express Urim by either δῆλοι (sc. λίθοι), i.e. ‘visible, manifest (stones),’—and so in the Greek text of Sir 33:3 (codd. א A and RV.), Sir 45:10,—or δήλωσις, ‘manifestation, declaration’; and Thummim by ἀλήθεια, ‘truth’ (cf. Sir 45:10): the former rend is a paraphrase of ‘Lights’: the latter—as the translators lived in Egypt—may have been suggested to them by the fact that in Egypt the judge presiding at a trial wore, suspended from his neck, an image of Tme, the Egyptian goddess of truth (Wilk.-B. i. 296, iii. 183 f.; Diod. i. 48, 75). For further particulars on the whole subject, see Kennedy in DB., and Moore in EB., s.v.
31–35 (cf. Exodus 39:22-26). The robe of the ephod. This was a long violet robe woven in one piece, put on by being drawn over the head, with arm-holes (but without sleeves), and with pomegranates worked in colours, and small golden bells, arranged alternately as a border, round the bottom of the skirt” (2)
Additional passages referencing the “Urim” and “Thummim:”
“The governor told them that they were not to partake of the most holy food, until there should be a priest to consult Urim and Thummim.” (Ezra 2:63 ESV)
“Therefore, Saul said, “O LORD God of Israel, why have you not answered your servant this day? If this guilt is in me or in Jonathan my son, O LORD, God of Israel, give Urim. But if this guilt is in your people Israel, give Thummim.” And Jonathan and Saul were taken, but the people escaped.” (1 Samuel 14:41 ESV)
Again, it is profitable to consult the Cambridge Bible for Schools and Colleges on the 1 Samuel 14:41 passage: “41. Give a [perfect lot] This and not the marginal rendering “Shew the innocent” is the best explanation of an obscure phrase which occurs nowhere else.
The Sept. however has a very different reading, which with some emendation may be rendered, “And Saul said, O Lord God of Israel, why hast thou not answered thy servant to day? If the iniquity be in me or in Jonathan my son, O Lord God of Israel, give Urim: and if it be in thy people Israel, give Thummim.” If this reading is correct, it points to the conclusion that the “judgment of Urim and Thummim” was obtained by a special method of casting lots, which was employed on the present occasion. See further on 1 Samuel 28:6. The Heb. text implies that the ordinary lot only was used.” (3)
From the Dictionary of Bible Themes, we learn more about the perfect lot: “Dictionary of Bible Themes » 7000 God’s people » 7300 Institutions and culture of OT » 7392 lots, casting of
A means of determining the will of God, prior to the giving of the Holy Spirit at Pentecost. The casting of lots was also used by pagans for the same purpose. Such use reflects the belief that nothing occurred by chance.
Casting lots to determine the will of God
Proverbs 16:33
In the ministry of the high priest
Exodus 28:30 The “Urim and Thummim” were sacred lots maintained for the purpose of determining God’s will. See also Leviticus 8:7-9; Leviticus 16:6-10; Numbers 27:21; Deuteronomy 33:8; 1 Samuel 28:6; Ezra 2:63; Nehemiah 7:65
To apportion land
Numbers 33:54 See also Numbers 26:54-56; Joshua 14:2; Joshua 18:10
To select individuals
1 Samuel 14:41-42 See also Joshua 7:14-18; Judges 20:9-10; 1 Samuel 10:20-21; Jonah 1:7; Acts 1:15-26
To assign priestly duties
1 Chronicles 24:5 See also 1 Chronicles 26:12-13; Nehemiah 10:34; Luke 1:8-9
To settle disputes
Proverbs 18:18
Casting lots as a means of divination
Ezekiel 21:21-22 See also Esther 3:7; Esther 9:24-27 The word “purim” is the plural of “pur” and means “lots”.
Casting lots as a means of distributing plunder
Joel 3:2-3 See also Nahum 3:10” (4)
In conclusion:
While there is no universal agreement on exactly what the “Urim” and “Thummim” were, the above understanding can be considered the majority view.
“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” (John 5:39)
How do the “Urim” and “Thummim” testify of Christ?
Consider the marvelous insight from the Chapter – The Urim And Thummim from Godrules.net: “In Christ Himself we see the antitype of the “Urim.” “In Him was life, and the life was the light of men…. that was the true Light, which lighteth every man that cometh into the world” (John 1:5,9). Therefore, did He say, “I am the light of the world: he that followeth Me shall not walk in darkness, but shall have the light of life” (John 8:12). “God is light” (1 John 1:5), and Christ could say, “He that hath seen Me hath seen the Father” (John 14:9). Yes, He is the reality of which the Urim was the figure: the light of the knowledge of the glory of God shines “in the face of Jesus Christ” (2 Corinthians 4:6).
In Christ, we see the antitype of the “Thummim.” Every “perfection” is found in Him, for He is “altogether lovely” (Song of Solomon 5:16).” (5)
“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)
Notes:
1. Matthew Poole’s Commentary on the Holy Bible, Exodus, Vol. 1, (Peabody, Massachusetts, Hendrickson Publishers, 1985) p. 179.
2. Cambridge Bible for Schools and Colleges, S. R. DRIVER, D.D., Exodus, (Cambridge University Press, 1898), p. 307.
3. Cambridge Bible for Schools and Colleges, A. F. KIRKPATRICK, D.D., 1 Samuel, (Cambridge University Press, 1898), p. 137.
4. Managing Editor, Martin Manser, Dictionary of Bible Themes, “the perfect lot” Kindle Edition.
5. Chapter – The Urim And Thummim from Godrules.net: Mr. Kettler has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife Marea attend the Westminster, CO, RPCNA Church. Mr. Kettler is the author of many books on the Christian faith. They can be found at www. JackKettler .com Completed hyperlink cannot be listed because of advertising issues.
The Religion That Started in a Hat 