Category: Bible

Nowadays, the questions often arise as to whether men and women are equal in rights. There are even specific movements that defend womens rights, trying to prove that they have the same rights in society as men. The interpretation of biblical texts regarding this equality is also controversial. This essay will examine the perspectives on the understanding of men and womens position in the Bible by Raymond K. Ortlund Jr. and Graham Ware.

Ortlund, in his research, says that equality between men and women and male headship, in the correct definition, was established by God at creation and remain permanent, beneficial aspects of human existence. He refers to Genesis 3:16, which introduces male headship as a consequence of sin (3:16). Ortlund also argues that God did not call humanity women, but called men, which anticipates the male headship identified in Chapter 2 (2: 7). However, in contrast, one can say that he also did not call them man. Thus, the attempt to argue that men was meant exclusively as man is unfounded. Ortlund also says that the man gives names to animals and gives the designation woman, which indicates his headship. However, the power of man over animals is due to the fact that God gave this power to humanity, including a woman, and not because he gave them a name.

Ware claims that Genesis 1 and 2 represent man and woman in perfect reciprocity without hierarchy and submission. They are created to be partners and equal in governing creation, living in Gods image and likeness. Ware argues that as exclusively masculine, humanity does not entirely fit societys description as created in the image of God (1:27). He also argues that nothing suggests anything other than equality between men and women, created together in the image of God in the first chapter of Genesis. They equally share Gods image, and they are similarly commanded to fulfill the role of stewarding the earth. Ware also says that in Genesis 1, the only discussed functions are given to humanity as male and female (1: 28-30). Besides, the creation of a man before a woman in no way puts him above himself, since animals, birds, fish were created before people (1: 20-25).

Undoubtedly, the Bible texts imply equality of the genders, as men and women equally demonstrate the glory of Gods image (1:27). It is in line with Gods intention that both genders should rule (1:28). In verse 22, God spoke His blessing over the multitude of lower beings, which says that God blessed them and told them&. As a result, the creator empowers man and woman to carry out their mission together to rule the lower creation.

To summarize, on the issue of equality between men and women, according to the Bible, the correct point of view belongs to Graham Ware, who claims that men and women are restored in unity. They were created by Gods authority to bring his glory equally. They are spiritually equal, which is enough to establish mutual respect for the genders. The fact that God created man as a being of a dual-modality warns against a complete equalization of the two genders since this is a profound and beautiful difference. Which should not serve as a consequence of the infringement of the rights of any gender. Eve was spiritually equal to Adam and, unlike animals, suits him (2:18, 20). As a consequence, their masculinity and femininity determine their respective roles. A man, by virtue of his masculinity, is called to lead God. A woman is called to help God because of her femininity.

Reference

Genesis 1-3. (n.d.). Bible gateway. Web.

The Bible is justly considered a source of eternal wisdom and knowledge about every meaningful aspect of daily life. As Bickel and Jantz (1998) note, the Books of Wisdom offer a perspective on the righteous ways to enjoy life and strategies to overcome suffering and accept challenges without diminishing ones faith. My understanding of life and its meaning resonates with certain passages dealing with the acceptance of Gods omniscience and the denial of selfishness.

The assigned passages from the Wisdom Literature are relevant to life as I know and perceive it, and I find them meaningful. The key reason for this is that these writings establish the principles of wisdom by warning an individual against the dangers of being dominated by ones ego. The writings explain the power of the fear of the Lord and accepting Gods will as the true beginning of knowledge (English Standard Version Bible, 2001, Proverbs 1:7). They do so instead of praising a persons illusory sense of seeing everything in its true colors, thus promoting necessary modesty. As I understand this life, failing to accept Gods superiority is as illogical as denying the fact that parents know much more about living than their newborn child.

Other parts of the writings that perfectly resonate with my understanding of life are those related to developing the willpower to resist the temptations of sinners and place ones beliefs above moneyed interests. In Proverbs, the father instructs his son to resist sinners expostulations despite their promises to share all precious goods and fill our houses with plunder (English Standard Version Bible, 2001, Proverbs 1:13). In my life, I remain devoted to God, and faith supports me in limiting my desires and developing immunity to temptations and the opportunities for unjustified gains. Without this devotion, an individual becomes an easy target for godless people willing to profit from involving immature thinkers in crime.

References

Bickel, B., & Jantz, S. (1998). Knowing the Bible 101. Harvest House Publishers.

English Standard Version Bible. (2001). Bible Study Tools. Web.

Introduction

Gods use of ordinary people to achieve His goals may be found in the Holy Scripture more than once. As an example, the story of Ruth can be cited, a humble girl who symbolizes the events of Israels redemption. The chapters in the Bible about this character introduce the idea of salvation through the atonement, and Ruth typifies the idea that loyalty and obedience to Gods will determine a persons belonging to Him.

Ruths Story

The events of the Book of Ruth take place in the days of the judges when immorality and arbitrariness were frequent in Israel. The book tells the story of a young pagan woman named Ruth who leaves her homeland to follow her mother-in-law Naomi to Israel (King James Bible, 2020). There, she marries Boaz, her influential relative, and even becomes the progenitor of King David. This means that the woman is also the foremother of the Son of David, Jesus, and in his genealogy, among the few women, her name also appears.

From the text about Ruths character, a reader can glean the fact that belonging to the people of God is determined not by blood and birth but by faithfulness and obedience to the will of God. This truth was fully revealed by Jesus Christ since due to Him, the Kingdom of God became available to all nations. This idea is central to the story of Ruth and conveys the meaning of the text about her.

Ruths story was included in the Scripture because it symbolized moral purity, strong faith, and worthy life. All of these aspects were rare during the events described because, according to the King James Bible (2020), the degree of permissiveness in Israel at that time was great. In contrast, in the book of Ruth, the events are presented through the prism of a different view. In her story, those people are mentioned who believe that nothing can be hidden from God, and this message is one of the main factors explaining the value of Ruths story to the Scripture.

One of the main ideas that readers should take from Ruths story is the significance of atonement. God used Boaz who was responsible for Naomi and Ruth, his relatives so that he would buy Naomis allotment and continue her family line by marrying Ruth (King James Bible, 2020). By taking Ruth as his wife, he provided her with a position in society, safety, and care. Therefore, Boaz became a type of Jesus Christ who redeemed people from sin due to His death and endowed them with all blessings those who revealed their need to God.

As a result, Ruth becomes a symbol of the atonement that God gives to the whole of humanity. The woman is assigned the role of the one who feels blessing and mercy. In addition, the idea of grace is reflected, which can descend on a person when following Gods commandments. Thus, the story of the redemption of Israel is presented through the image of this character.

Conclusion

Ruths story shows how the grace of God can help people come to redemption and feel grace and mercy. Through this character, in the Scripture, the redemption of Israel is shown from the perspective of an opportunity to draw closer to God by following the laws of loyalty and obedience. The inclusion of this story in the Bible allows describing the events of Israel at that time and reflecting how the faith of one person can change others fate.

Reference

King James Bible. (2020). The Holy Bible [eBook edition]. King James Bible Online.

The Seven Bowls of Gods Wrath

Summary

In this chapter, John continues to observe the events on earth from multiple angles in Heaven. He primarily Gods wrath against the unfaithful, which was spilled upon people of the earth since they chose to pursue false religions and prophets and worship the Beast. John hears Gods command from the temple, ordering His seven angels to go, pour out the seven bowls of Gods wrath on the earth (The Bible, New International Version, Rev. 16.1).

Each angel carries a bowl. As the first angel pours out the bowl on the land, those who had the mark of the beast and worshipped its image were covered in sores. The second angel then poured out the bowl into the sea, turning it into the blood and killing everything in it. The third angel then turns the rivers, streams, and lakes into the blood as well. The angel who is in charge says, that these punishments are deserving because the unfaithful and those who worship the beast spilled the blood of holy people and prophets, so now they must drink blood. The altar then responds with a voice, saying that the judgment made by God is truly just.

The fourth angel then poured the bowl on the sun, scorching people with intense heat. Then the fifth angel pours out the bowl on the throne of the beast, plunging his kingdom into darkness, and people gnawed their tongues and were in complete torture. Both times, these unfaithful cursed God who could control the plagues, but they refused to repent their deeds and recognize His glory.

The sixth angel poured out his bowl in the Euphrates, drying up the water which was meant to prepare the way for kings from the East. Then, John describes a strange occurrence. He saw three evil spirits, which resembled frogs, which came from the mouth of the Beast, the dragon, and the false prophet. These demonic spirits would go out to the leaders of the world to gather them and their armies for the battle on the upcoming day of the Lord. Finally, the seventh bowl was poured as the kings gathered in a place known in Hebrew as Armageddon. At this point, the city split in three, and there came a flash of lightning, an earthquake-like never seen before. Mountains collapsed and islands were drowned, as people died of huge hail and lightning. Nations were destroyed, and God remembered Babylon the Great which symbolizes false religions, and gave her the cup filled with the fine of the fury of his wrath. Even with all this horror unfolding, people continued to curse God because of these plagues.

Lessons for Believers

One of the primary lessons from this chapter for believers is that it is critical to remain strong with the faith and recognize the true God and repent. Otherwise, those who were unfaithful or knowingly turned away from God, and those who followed false prophets, their fate is sealed, which is to be destroyed by God through these seven bowls of wrath. These scenes of judgment and battle highlight that the wicked never repent, all the way up to Judgment, and for that, they will be punished accordingly. One of the main elements emphasized is the deceitfulness of the devil, which is a common theme in the Bible, but especially relevant here, as he uses his spirits to fool people or draw them to him with false promises. However, in the end, even those who are coerced or fooled, experience the punishment. Meanwhile, the persecuted Christians, those that have died or may yet have to die for their faith, will be rewarded, while those who chose to abuse the faithful, punished in these horrific ways. The chapter demonstrates that Gods power is overwhelming, and despite the forces of evil trying to gather their forces and fight with God, they are despicably unworthy and weak before Him.

Another interesting lesson is inserted into one line that is often overlooked, Look, I come like a thief! Blessed is the one who stays awake and remains clothed, so as not to go naked and be shamefully exposed (Revelation 16.15). It is assumed to be a commentary by Jesus Christ, suggesting that He will come quietly to judge, not with grandiose. This will allow Him to observe those who are truly faithful and those who are superficial and fake, will be exposed. It is a reference to practice at the time when men wore loose-fitting robes and running somewhere up the stairs quickly could easily result in it being undone. Therefore, one had to be careful and patient. Similarly, the faith calls upon Christians to be trepid about the wrath of God, but also understand that it is peoples behavior and beliefs that ultimately decide the outcome of the judgment that they face.

Babylon, the Prostitute on the Beast

Summary

The chapter begins with one of the seven angels approaching John, saying that he should come to see the judgment of the great whore who sits on many glasses of water. The angel describes that kings have fornicated with this woman, and inhabitants of the earth were made drunk with her wine. John is carried to the wilderness, where a woman is sitting on a scarlet beast thats full of blasphemy and with seven heads and ten horns. The woman is adorned in jewelry and beautiful scarlet clothing, holding a cup that is full of her filth and abominations. On the forehead of the woman, it is identified that the woman is Babylon the Great. The woman is drunk with the blood of saints and martyrs.

John is almost fascinated and begins to wonder, but the angel offers to tell him the story of the woman and the beast. The beast is from the depths of hell, with its 7 hears being mountains on which the woman sits, and there are seven kings  five have fallen, 1 is now, and 1 is to come. The 10 horns are the 10 kings which have not received a kingdom yet. However, they share a mind and provide power and strength for the beast. They will wage war on the Lamb, but they would be defeated since those who are with the Lord are chosen and faithful, but those who are against God will fall.

The angel describes Babylon the Great sitting on waters, which represent many nations and peoples of various languages. However, the ten horns will end up hating the whore, and make her desolate and torture her, because God put His will in their heart, and the ten kings agreed to give up their kingdoms to the beast until Gods prophecy of judgment. However, Babylon the Great still commanded great influence over the kings of the earth.

It is evident in this chapter that John is also intrigued by the significance and symbolism of the prostitute. The seductive woman ultimately represented the earthly spoils of Rome, drawing everyone with beauty and glamor, but being just a harlot that is full of false promises. Meanwhile, the Beast represents Rome and the antichrist. Later in the chapter, the angel warns that there will be a call for wisdom to reward the faithful, while those who do not repent will perish.

Lessons for Believers

As a religious system, Babylon existed long before Christianity. According to legend, the Babylonian religion was founded by the wife of Nimrod (great-grandson of Noah). She was a high priestess of idol worship and gave birth to a son whose conception was claimed to be immaculate. The religion also anticipated the coming of the true Messiah but in a Satanic imitation. The born son Tammuz was believed to be a savior. Due to the idle-worshipping and false religion promoting the nature of Babylon, it was condemned and destroyed. Similarly, the angel says that he will show the judgment of the great harlot, as her judgment is assured without any doubt of the fate and failure of Babylon. The harlot is symbolic of all false religions and beliefs not coming from God. It is a universal aspect of the people of the world, and the aspects of fornication, deceit, and manipulation that she brings, are representative of the way that false religion is used to manipulate the masses and leaders. Despite some religions seemingly accepted, spiritual, and attractive, they are not moral (Guzak)

The explanation of the beast that the harlot rode is a basis for Antichrists system, using religion to manipulate and rule for his evil purposes, attempting to subvert as many people as possible. However, the chapter warns that all that will be destroyed, including the beast itself. Overall, the chapter creates a stark eye-opening example through a metaphor on the power and influence of false religion and practices. The biggest lesson for Christians is to carefully evaluate their beliefs and faith. Sometimes, false religions can even arise seeming a lot like Christianity, just with some additional perks or messaging. The key characteristic of this false faith is being attractive on the outside, but inherently rotten and evil internally, eventually pulling down a path of sin that is difficult to come back from.

Lament Over Fallen Babylon

Summary

The chapter begins with John seeing another angel which announces the fall of Babylon the Great, likely both the entity and the city which is symbolized (many thought to be Rome). The angel shouts that Babylon the Great was a dwelling for demons, wickedness, and much evil influence that had befallen human kingdoms and their rulers.

Then John hears a voice from heaven, calling upon the people to distance themselves from Babylon the Great before judgment strikes. It is God calling upon humans to repent and curse Babylon, and He shall forgive them and spare them from the tribulations to come because it is Lord God himself that judges her. God highlights the evil-doing that the harlot was doing in the kingdoms of men and what truly lies within her heart. He then describes the appropriate punishment for her, as she is overtaken by plagues and then consumed by fire.

However, humans and their kings are unable to see the truth, but rather mourn the destruction of Babylon. They are terrified and worried not about their fates or souls, but rather their riches and luxury, the economics of it all. The merchants who have profited will stand and weep at the ruin that was brought to so many trades and businesses. They will promote it to be the greatest city of them all. It seems that the angels are attempting to convince them otherwise, saying that she received the appropriate punishment, and the faithful should rejoice.

An angel then picks up a large boulder and throws it into the sea, comparing it to the destruction of the city. He says that it will never see arts or hear music, there will be no artisans or trade-in it again, and there will not be marriages or celebrations. The angel notes that the city promoted merchants and the rich as the most important people, and by doing that led astray many people and other nations. The city was also responsible for the slaughter of so many of Gods prophets and holy people. The angel makes it clear; that it will never occur again (Revelation 18.1-24).

Lessons for Believers

The destruction of Babylon described in this chapter suggests that this is a different entity than the one in Chapter 17. Scholars see it as there are two manifestations of Babylon, the religious false prophets one, and the commercial and material ones. Furthermore, this city which is described is also believed to potentially be Rome, which circa repeated the history of Babylon centuries prior. Nevertheless, it is evident that both Babylons are under the rule of the Antichrist, promote blasphemy and ungodly values, and both fornicate with the kings  all of which lead to destruction. They are potentially intertwined but at the same time district.

Whilst commercial Babylon may have been a city in the description, it is also symbolic just like the religion-oriented Babylon the Great. It is symbolic of a commercial and social system that is built on greed and satanic principles that corrupt men. The political and economic aspects have driven people away from the faith but towards an obsession with riches and luxury. These are parallel with sins such as gluttony and lust, which are just as serious as worshipping false idols. For that, Babylon in this chapter was destroyed, and despite being called upon to repent and distance themselves, people wept because they were so blinded by the superficial.

It is a lesson for the faithful as basic as it possibly gets. Do not place worldly possessions on a pedestal and before God, do not let the material wealth become an obsession that takes over the mind and soul. The chapter describes not just an individual or several people, but a whole culture that was permeated by this economic ambition, much like the modern-day. In this context, many truths are forgotten, and Gods voice is drowned out. However, as shown, this wealth is temporary and superficial. It takes over the soul but does not offer nearly the same prosperity and peace that faith does. Therefore, the lesson is to reexamine ones values and what one holds dear, as most of what is valued in our lives is nothing more than an object which is a temptation into sin.

Babylon the Great

In Revelation 17, when John is carried by the Spirit to the Wilderness, he sees a woman sitting on a scarlet beast. She is horrific visually, but adorned with jewels and other decorations, while holding in her hand a golden cup full of abominations and the impurities of her sexual immorality. And on her forehead was written a name of mystery: Babylon the great, mother of prostitutes and earths abominations. And I saw the woman, drunk with the blood of the saints, the blood of the martyrs of Jesus (Revelation 17.4-6). Named after the highly blasphemous and idol-worshipping Babylon Empire which saw its demise in the book of Isaiah, the woman Babylon the Great is a symbol of the seductive culture, false religions, and potentially new age secularism  any religious entity which seeks to destroy or drive away from faith those who are people of God (Carter).

Therefore, Babylon the Great is a symbol, associated directly with the Beast and evil. Scholars generally agree that the symbol in Revelations specifically represents a collective body of false religions or beliefs that would be condemned by God. It likely represents an international presence and scope, influencing people of all cultures as she sits on many glasses of water affecting peoples and crowds and nations and tongues (Revelation 17.15). The imagery of a prostitute is a reference back to spiritual prostitution (Leviticus 20:6) which seeks to use false religion to lead people away from the true God and worship some other forms of deities or spirits. A common element in false religion is its theatrics and showy display, combined with wealth  the opposite of the humility that the Bible calls for, which is why Babylon the Great is described as adorned in these luxurious beautiful decorations while in reality being horrifically evil inside.

Revelation 19  The Bride

In Revelation 19.7, there is a line that states, Let us rejoice and be glad and give him glory! For the wedding of the Lamb has come, and his bride has made herself ready. It is important to note who the bride is  it is symbolic of the church as an entity. Specifically, the church that is present on earth in the real world. After Jesus had sacrificed his life for the church, it is prophesized that He will return and escort the bride to heaven, where the marriage supper will be celebrated. To make herself ready, the bride of Christ clothes herself in white linen which represents all the righteous acts, with the implication that she is worthy and had overcome sin to take the place beside Him in Heaven. In the words of John, when Christians encounter Jesus either in death or at the Second Coming, they will be like Him (John 3.2).

The marriage supper is heavy symbolism for the relationship between Christ and the Church. This relationship between a husband and wife that humans perceive to be very intimate, both from an emotional and sexual point of view is representative of the relationship with God when elevated to the spiritual level. The intimacy of connection with the one and only God is what drives the metaphor of the bride. God created man as a being that is in His image, so He loves them, and people have the free will to love Him back (Ritenbaugh). In a sense, it is a happy ending to the eternal struggle between God and Satan for the human soul and faith.

Revelation 20  Resurrection

When referring to those that are raised in the first resurrection, the Bible quotes, And I saw the souls of those who had been beheaded because of their testimony about Jesus and because of the word of God. They[a] had not worshiped the beast or its image and had not received its mark on their foreheads or their hands. They came to life and reigned with Christ for a thousand years. 5 (The rest of the dead did not come to life until the thousand years were ended.) This is the first resurrection. (Revelation 20.4-5). The first resurrection refers to those who are faithful, pure, and Holy. While the passage makes it seem like these are the holiest of individuals such as saints and martyrs, those who committed their life and death to Christ, it may go deeper. Largely, as scholars agree, the second resurrection is one of the resurrections of the wicked and unbelievers, where they are judged before being cast in the lake of fire. Therefore, the first resurrection would encompass those who are truly faithful and righteous in the name of Christ (What is the first resurrection).

Revelation 20 is considered to be a critical Biblical passage as it describes two physical resurrections separated by one thousand years, during which those who came back to life in the first resurrection reigned with Christ for that amount of time. The first resurrection is meant to take place at Christs Second Coming when the last trumpet sounds. Those who are raised in the first resurrection cannot die as they have new spiritual bodies and immortality.

Revelation 21  New Heaven and New Earth

In Revelation 21, John describes an awesome occurrence, Then I saw a new heaven and a new earth,[a] for the first heaven and the first earth had passed away, and there was no longer any sea. 2 I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband. 3 And I heard a loud voice from the throne saying, Look! Gods dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God (Rev. 21.1-3). New Haven and New Earth is the marriage of heaven and earth which symbolizes a new creation as God and his covenant people come together to live in one place. New Heaven and Earth stem from multiple prophecies about the renewal of things, with the glorious fulfillment of Gods promise that the earth will be made new and pure, reversing the curse of Eden. Some believe this transformation would occur when Christ returns and leads the millennial rule with the faithful, while others suggest that the renewal does not occur until after the Last Judgment (Stewart).

In 2 Peter 3.7-13, he prophesizes that the current heavens and earth as we know it will be consumed by fire and destruction. Through this, all would be dissolved, including sin and impurity of humanity. Only those will remain that are deserving of leading lives of holiness and godliness. At this time, God will create a new universe, where He and the faithful can be nearby and living in the Holy City. However, it is ultimately unclear what the renewal entices, will the old heaven and earth be renewed or completely replaced. The Bride which symbolizes the church but also new creation is the final vision of the marriage of earth and heaven. By coming to live with humanity, whom He loves, God is also making all things new (Stewart).

There are two main interpretations of the New Heaven and Earth. Some view it literally as described above, with a metaphysical change to creation at the final judgment, inherently purging Adams sin which had contaminated His Creation at the Fall in Genesis. However, other scholars view the concept as purely metaphorical, representing a future when the political and religious circumstances in the world would shift to be ideal for the church and faith, for a millennium. Christ would establish His reign over the physical world as we perceive it currently, with false religions being destroyed, and true religion and its value would prosper. Regardless of the perception of these verses, it is evident that New Heaven and New Earth hold critical importance for the church. Ideally, the faithful should strive to be part of the first resurrection to then join the Holy Trinity in this new entity or creation that would be formed as the true Gods Kingdom.

Revelation 22  Verses 1 & 2

The verses describe key aspects of the interior of New Jerusalem as Eden is restored. The first verse states, Then the angel showed me the river of the water of lives, as clear as crystal, flowing from the throne of God and of the Lamb 2 down the middle of the great street of the city (Rev. 22.1). The pure river of the water of life is common imagery utilized by prophets in the Old Testament which demonstrates peace, riches, and provision. The fact that the water is clear as crystal symbolizes that New Jerusalem is pure, with no sin, a city that is a sublime reality unknown to men on Earth. The final part of the verse, indicating that the river flows from the throne of God indicates that it is a gift from God, and it cannot be anything other than holy, pure, and abundant (Guzik).

The second verse focuses on the tree of life, On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations (Rev. 22.2). The tree of life is the very tree present in Eden, described in Genesis 3.22-24, from which man was not allowed to eat from. The imagery is also meant to invoke the absolute beauty that was present in New Jerusalem. The yielding of fruit is both an indicator of time, which may still be kept in Heaven but not bound to it, as well as the bountifulness of harvest. Scholars believe that while it may not be necessary to eat in Heaven, God will allow it. Finally, the leaves for the healing of nations is a misinterpretation of translation, which indicates health-giving. The leaves are ultimately providing health and blessing to the people (Guzik).

Works Cited

Carter, Paul. Who Is The Whore Of Babylon? (And Why Does It Matter?). The Gospel Coalition.

Guzik, David. The Fall of Religious Babylon. Blue Letter Bible.

Guzik, David. Revelation 22  Come, Lord Jesus. Enduring World.

New International Version. Bible Getaway. Web.

Ritenbaugh, John. Revelation 19:7 Forerunner Commentary. Bible Tools.

Stewart, Don. What Are the New Heavens and New Earth? Blue Letter Bible.

What Is the First Resurrection? What Is the Second Resurrection? Got Questions.

I am one of Jesus Christs disciples. I spent all my life discovering the truth to the people. Jesus Christ came to the Earth to put the people in a straight and narrow way. All his life, he preached Gods Word to the people but his sermons written in the Bible are interpreted in different ways nowadays.

The Bible has become the weapon of the government which helps them to influence people. Every politician interprets the Bible in that way which is the most beneficial for him. After the death of Jesus Christ, people used the Bible pro Domo sua justifying their evil deeds to the highest motives. Even, Hitler used the Bible to inspire the Germans to conquer the whole world. It was not the only war where blood was shed like water under the lee of the Bible. Jesus Christ didnt want the people to levy wars against each other. On the contrary, he said: Thou shalt love thy neighbor as thyself (Mark. 12:31).

The image of Jesus Christ and his role in Christianity is debatable nowadays. Many people consider him to be the God; others deny his existence or consider him to be an ordinary man. I wonder what caused such debates about this great person. The Bible says without any doubt that Jesus Christ is the only Son of God which was sacrificed by him to save mankind and expiate sins. Instead of being grateful for such sacrifice, people continue to slander.

There are so many different religions nowadays despite the fact that God is only one. Every believer doesnt doubt the existence of God while the life of Jesus Christ is interpreted in different ways in different religions. Muslims believe that God is one and there is nobody except God. They consider Christians to be monotheists as far as they believe in more than one God, they believe in the Son of God. The topic of Jesus Sonship has become a debatable question between Christians and Muslims.

The life of Jesus Christ with a wide range of prophecies that testified to his divine nature is the most important evidence of his sonship. There are a lot of verses in the Bible testifying to his divine nature:

1. The angel Gabriel said to the Virgin Mary that her son would be called the Son of God. (Luke 1:32,35)
2. Gods voice from heaven proclaimed: This is my Son, whom I love. (Matthew 3:17, etc.)
3. Gods voice from heaven once again proclaimed: This is my Son, whom I love. Listen to Him. (Mark 9:7, etc.)
4. During Jesus crucifixion the Roman centurion confessed: Surely he was the Son of God! (Matthew 27:54)
5. According to St. Paul, Jesus resurrection from the dead is evidence of the fact that he is the Son of God. (Romans 1:4)

There is no doubt that Jesus Christ is the Son of God and he was sent to the Earth to give his life for human sins. The misunderstanding of the Bible causes a lot of delusions among people. It is impossible to understand the essence of faith from only one biblical verse. Many people tear out verses from the context interpreting them in different ways. A verse without a context is impossible to understand correctly. Every believer should read the whole Bible covering the whole life of Jesus Christ.

I feel sorry for those people who slander Jesus Christ because of their misunderstanding and delusions. The Son of God sacrificed his life to discover people Gods word which is unfortunately misrepresented nowadays.

Works Cited

The Bible. Read the Bible Online. 2012. Web.

Lystra was a city mentioned in the Bible, a location where a number of important events have taken place. This city was of particular significance to Paul, a disciple of the Christian faith. The city was located near a small channel called Salama in modern-day Turkey. In the days of the Bible, however, this territory was part of the Roman Empire and a major colony in the eastern region of the nation (About: Lystra/col. Iulia Felix Gemina, Hatunsaray). During its existence, it was also called Colonia Iulia Felix Gemina (About: Lystra/col. Iulia Felix Gemina, Hatunsaray). In terms of religion, it appears that polytheism was a commonly preached worldview, with Hermes and Zeus being regarded as important figures. Zeus also appears to be the most commonly worshipped god, as seen in the presence of a Zeusian temple near Lystra. These gods can be identified in Acts 14:12 and 13, where the populace of the city first encounters apostles Paul and Barnabas. There is no evidence of a significant Jewish population in Lystra, as seen in the latter passage of Acts (14:19; 14-:20). The lack of a Synagogue in the vicinity of the city is also notable, as it prohibited the Christian apostles from finding common ground in Judaism and using it as a vehicle to preach their own beliefs. Additionally, the people of Lystra come under the influence of Jews from a neighboring city called Antioch.

This town has been an important step in the missionary journey of both apostles Paul and Barnabas. The two, traveling during their first mission of spreading Christianity, made significant contributions to the citys life. In particular, Paul used his faith to heal a lame man, allowing him to walk on his own two feet. This feat was seen as a demonstration of godly power, with many of Lystras people believing Paul and Barnabas to be incarnations of their polytheistic pantheon gods. It should be noted that Paul has also faced significant challenges with preaching in Lystra. In particular, the appearance of Jews from another city influenced the faith of the public, leading to them trying to stone Paul. This act, while a demonstration of a great lack of understanding, did not dissuade the apostle on his journey, with Paul soon rising up to continue his journey. The presence of a Jewish population in Lystra, as well as the neighboring cities, in addition to the belief in Zeus, led to problems with spreading the Christian faith in this territory. Believers living here faced persecution and had to build strong moral character.

Later on, during Pauls life and mission, he also returns to Lystra, finding there another important figure in the Bible  Timothy. Despite the initial rejection of Gods teachings, a number of beliefs in Christianity still prevailed in the city, allowing faith to take root. From such beginnings, another disciple was subsequently born. During his second visit, Paul encouraged the people of Lystra to endure and be strong (Acts 14:21). Additionally, he wrote a letter to Timothy, in particular, bolstering his belief and outlining the mans perspective on the missionary journey (Creasy, 2021). Timothy is encouraged by Pauls stride, his miracle work, and the suffering the man had to ensure for his faith, all of which help to strengthen his own belief (2 Timothy 3:10-17). While not much is said about the other believers in the city, the arrival of Timothy was one of the most important events in that places relationship to Christianity.

References

About: Lystra/col. Iulia Felix Gemina, Hatunsaray. Lystra/Col. Iulia Felix Gemina, Hatunsaray  Digital Atlas of the Roman Empire. (n.d.). Web.

Creasy, B. (2021). St. Pauls Pastoral Letters.

The doctrine of the sufficiency of Scripture is one of the basic tenets of the Christian faith. The statement that the Bible is sufficient means that it is all we need to prepare ourselves for a life of faith and ministry. It provides a clear understanding of Gods intentions to restore the broken relationship between Him and humanity through His Son, Jesus Christ. The Bible teaches us about faith, election, and salvation through Jesus death on the cross and His resurrection. According to the Bible itself, no supposed spiritual authority outside the scriptures of the Bible can give us any wisdom that will lead us to salvation (McGrath, 2012, p. 97). No papal encyclical, oral tradition, or last-day prophecy can contain fundamental teaching outside of Scripture.

However, this is not to say that any fundamental element of faith must be confirmed by a clear statement from the biblical text. For example, the doctrine of the Trinity is undoubtedly essential to true Christianity. It can be clearly seen in Scripture, but no single passage in the Bible provides a comprehensive description of the Trinity (McGrath, 2012, p. 95). This is not to say that fundamental doctrine cannot be controversial. Some argue that the only test for recognizing a doctrine as essential to the Christian faith may be its acceptance by all Christian traditions. However, if such rules are followed, there is hardly any effective teaching left to distinguish the Christian gospel from the path of salvation offered by pagan moralism or Muslim theology (McGrath, 2012, p. 91). After all, the doctrine can be called fundamental if eternal life depends on it. Scripture contains many statements that define salvation and describe living faith.

In general, after reading the books, my view of mankind has not changed, as I had an idea of the history of Christianity before that. However, it is worth noting that I find it fascinating to explore the opposition of various Christian denominations (Gonzalez, 2010, p. 623). It is also interesting to investigate how the spread of Christian thought contributed to the emergence of new interpretations of the Scripture and various adaptations of doctrine and boosted the influence of the New World.

The Holy Book of Christians is the Bible, which is divided into two parts  the Old and New Testaments. The Catholic Bible contains the books of Tabitha, Eudit, the Wisdom of Solomon, Ecclesiastes, Baruch, the First and Second Maccabees, plus some additions to the books of Esther and Daniel. These additional scriptures are commonly referred to as the Apocrypha. They are scattered among the 39 books of the Old Testament (McGrath, 2012, p. 112). Apocrypha refers to scriptures in the authenticity of which there are doubts or their source is generally unknown.

Both Catholics and Protestants have rejected many similar works. Those accepted in the Catholic Bibles are commonly referred to as the Old Testament Apocrypha. These books were written between 200 BC. and 100 A.D (Gonzalez, 2010, p. 625). Some, such as the First and Second Maccabees and Ecclesiastes, are of some interest in terms of their historical or ethical content, while the rest are pure fiction and therefore have no value (McGrath, 2012, p. 104). Their absence in the Protestant Bible is not due to the degree of their suitability but due to doubts about their God-spirituality. Therefore, all fundamental teachings are present in Protestantism, so the absence of some books cannot be called heretic or anti-Christianity.

References

Gonzalez, J. L. (2010). The story of Christianity: Volume 1: The early church to the dawn of the reformation (Vol. 1). Zondervan.

McGrath, A. E. (2012). Historical theology: An introduction to the history of Christian thought. John Wiley & Sons.

Introduction

The history of the establishment of monarchy and the reign of the first Israeli kings is described in the books of Samuel and the books of Kings. The first king, Saul, was appointed due to the fact that people turned away from Gods will; even though his successor, David, was a good king, his sons sin resulted in the breakup of Israel.

The Reasons Why Israelites Desired a King

Chapter 8 of the First Book of Samuel shows the reasons why the people of Israel wished to have a king at the end of Samuels judgeship (1 Sam. 8:1-6 New International Version). We know that Samuel became a successful judge and a spiritual leader of Israel and led his people for long years (1 Sam. 7; Hindson & Yates, 2012, p. 164).

When he eventually grew old, he appointed his sons for this position (1 Sam. 8: 1-2). But the sons became corrupt (1 Sam. 8:3), so the elders of Israel came to Samuel and asked him to give them a king, because the other nations had kings (1 Sam. 8:4-5).

However, when Samuel prayed to God, the Lord told him that the problem was the peoples disobedience and their rejection of Him (1 Sam. 8:7-9). Even though Samuel tried to persuade the people that appointing a king would be a disaster (1 Sam. 8:11-18), they remained stubborn and insisted on having one (1 Sam. 8:19-20). Therefore, Samuel had to choose a king.

The Causes of Sauls Appointment and Rejection

So, peoples desire led to the appointment of Saul as the king of Israel; however, Saul turned out to be a bad king, and, in the end, was rejected by God. The anointment of Saul occurred when God revealed to Samuel that the next day a man would come, and this man was to be chosen as the king (1 Sam. 9:15-16).

When Saul came and Samuel first saw him, the Lord said that he had to be chosen as the king (1 Sam. 9:17). On the other hand, Hindson and Yates (2012) argue that the events surrounding the selection of Saul as a king& demonstrate that he was the peoples choice, more than Gods choice (p. 164). Reiss (2004) speculates that the appointment of Saul might represent something in Samuels subconscious mind (p. 37).

However, this riddle probably had already been solved in Chapter 8, for God had told Samuel that the people had rejected Him, and a new king would do no good (1 Sam. 8:7-9). Therefore, it might be argued that there should have been neither king at all, nor the appointment of Saul in particular.

It is no wonder, thus, that Saul caused his kingdom to deteriorate rapidly; he voluntarily took the priests functions before a battle, lusted for revenge on the Philistines, ignored the needs of his people and disobeyed God (Hindson & Yates, 2012, p. 164-165). So, God finally rejected Saul as a king (1 Sam. 15:23-26).

What Made David a Better King than Saul?

After the rejection of Saul as a king, God chose David to be anointed as the next king of Israel (1 Sam. 16:12-13). Various feats accomplished by David, his courage and, at the same time, humility showed that he was superior to Saul. Hindson and Yates (2012) argue that the most prominent feat was the act of slaying Goliath (p. 166).

After that, Saul became jealous of David and started constantly trying to have him killed in battles; however, David was able to achieve victories, which caused Sauls direct attempts to murder David, and God had to protect him (Hindson & Yates, 2012, p. 166-167). In fact, Ben-Noun (2003) argues that it is likely that Saul had some kind of mental disorder (p. 278-279); this, of course, is completely inappropriate for a king.

Even despite Sauls attempts of murder, David remained humble and refused to kill Saul when he had the chance, saying that he wouldnt murder a king anointed by God (1 Sam. 24:9-15). This induced the feeling of remorse even in Saul and persuaded him that David was to be the next king (1 Sam. 24:16-20). Therefore, Saul himself admitted Davids superiority.

The Sin Committed by Solomon that Led to Israels Division

When David grew old, he appointed Solomon to be the king of Israel after him (1 Kings 1:30). Even though Solomon was a glorious king, and the united Israeli kingdom flourished under him, he committed a sin that was crucial and led to the division of the kingdom (Hindson & Yates, 2012, p. 178). It was the sin of lust; the monarch loved many foreign women even though God forbid the Israelites to marry them (1 Kings 11:1-2).

Solomons one thousand wives led him astray and turned his heart away from the Lord; he started worshipping gods of every of his wives as well (1 Kings 11:4-8). This made God angry, and He promised to split the kingdom; however, for the sake of David, God decided to do that during Solomons sons reign, and not while Solomon was alive (1 Kings 11:11-13). When Rehoboam was the king, the division occured as the result of an Egyptian invasion and other hostilities the kingdom participated in (1 Kings 14:25-26, 30).

Conclusion

As we have seen, Sauls reign was the result of peoples not obeying God, and it is no wonder that his reign was a hard period for Israelites. David, however, remained humble and just, and did not lose Gods favor. Davids actions resulted in the preservation of the kingdom during his sons reign, even despite Solomons sins. But disobedience of Gods will always has its results, and the sin of Solomon was punished after his death.

References

Ben-Noun, L. (2003). What was the mental disease that afflicted King Saul? Clinical Case Studies, 2(4), 270-282. doi: 10.1177/1534650103256296

Hindson, E., & Yates, G. (Eds.). (2012). The essence of the Old Testament: A survey. Nashville, TN: B&H Publishing Group.

Reiss, M. (2004). Samuel and Saul: A negative symbiosis. Jewish Bible Quarterly, 32(1), 35-43.

Introduction

Exodus is a Greek word that means the exit of a large group and the second book in the Old Testament. The book bases its story on the movement of Israelites out of Egypt. Egypt is considered bondage to Israelites. The exit is documented in accounts, phases, and Exodus procedure. The analysis of this content will be based on Exodus 1:8-22. The impacts of the book of Exodus have created a positive force among individuals, act as a framework of teaching and the relevance of the book Exodus in our lives today.

Summary

This verse begins when Pharaoh comes into power (verse 8)¹. To Pharaoh, Joseph was nothing more than a mere servant. The king was like a new dynasty. Joseph was likely to amass power under Pharaoh in the 17^th dynasty. The dynasty² of the kings of Hyksos was referred to as the reign of foreign rulers. As Egyptians ushered in the 18^th dynasty, the new rulers knew Joseph and his history. Egyptians thought that the foreigners were not famous and had no interest in leadership³.

Pharaoh later sees the number of Israelites growing and their wealth increasing (Verse 9)⁴. An increase in abundance for Israelites meant that Egypt was filled with them. Pharaoh had pressure controlling the multitudes of Israelites⁵. The power of the foreign people⁶ in Egypt was growing and necessitated action from the king.

Pharaoh formulates ways to deal with the growing number of Israelites (Verse 10)⁷. He understands that they will be a threat if not shrewdly dealt with for divergent actions. Therefore, Pharaoh suggests actions to compel Israelites to leave Egypt⁸. According to Pharaoh, this was a creative idea to counter the enemies and fight against them⁹. In history, American immigration has always made rules that have triggered racism, including the African-American, American-Asian, American-Hispanic, and American Jewish¹⁰. In South Africa, xenophobia has seen rivalry among different races.

Similarly, fear of foreigners is rampant everywhere in the world. Tribal clashes in Kenya and Libya, massacres in Rwanda, and clashes between Israel and Palestine are examples of interactions between two social groups that have not been fruitful. The 1930s Holocaust in Germany, where tribal clashes caused deaths, is also a critical example of Egypts eminent.

One of the ways used to oppress the Israelites was using them as slaves (Verse 11). They helped build Rameses and Pithom stores used by Pharaoh. Pharaoh used slavery as a line of defense. The Israelites were denied their freedom through service to the Egyptians. The Egyptians used complex and challenging tasks against Israelites. The work would make them tired and unable to revolt.

The Israelites settled in Goshen. Goshen was located in the Nile Delta and was fertile. Pithom and Rameses were suppliers of the Delta with food¹¹. They had abundant produce and storage. The location aided the Israelites work as producers and suppliers of food.

Even after accomplishing the tasks assigned, oppression increased (Verse 12). The Israelites were overworked, yet they increased and spread even more. The strategy Pharaoh used failed. The limiting growth of Israelites was not successful through the ways he postulated. The backbreaking tasks assumed to reduce strength in Israelites did not work. Instead, Israelites grew even more substantial. The failure made Egyptians more afraid.

Harsh labor ensued with difficult work in the fields to benefit Egyptians (Verse 13). As a form of desperation, Egyptians tried new strategies. Egyptians tried imposing even more hard labor on Israelites since they had seen their hard work and determination.

Pharaoh colluded with Hebrew midwives, Pauh and Siphrah, against Israelites (Verse 14).¹² Bitter, hard, and ruthless show no sense of acceptance and love or care. On the contrary, the words show what humans would expect¹³. Egyptians intended to break the determination that Israelites hadthe determination as to the extent of working them to death.

The midwives were to kill baby boys born to Israelites and let baby girls live (Verse 15). Pharaoh never came up with strategies (James, Wire, Bradfield, & Moore, 1969). Pharaoh needed immediate action, though, through his representative, he made commands and issued instructions. The number of midwives ¹⁴was set at two since it is the maximum number of births a midwife can assist at a time. Israelites were spread in two cities and rural areas, and since there was no schedule for birth, one midwife could only assist a few. The two midwives could not serve the whole population, crumbling Pharaohs attempts¹⁵. The two had been selected based on trustworthiness and confidence. Two midwives represented the entire midwife family¹⁶.

The midwives were Hebrews. They were from nomadic tribes and not necessarily Israelites. But since they were not Egyptians, they would be easily identified with Israelites. The two women were given names, unlike Pharoah, hence an honor. The women have this honor for they saved lives yet were ordered to kill, and their names will be remembered throughout history.

The midwives were God-fearing and disobeyed the king of Egypt, and they let the boys live (Verse 16). Pharaohs original plan was to stop the growing number of Israelites, which failed. He, therefore, used direct methods to counter the challenge¹⁷. Midwives direct killing was like when Herod ordered male childrens killing in Bethlehem in Matthew 1:16. It was significant killing boys only and not girls since it would drastically slow reproduction. In addition, the death of boys would demoralize Israelites and weaken their communities.

The King of Egypt made summon the midwives to ask them why they had betrayed him (Verse 17). Fear of God is translated in Hebrew as trust in God. The trust creates obedience that is seen in midwives. Despite Pharaohs having the power of taking lives, they still undertake Gods will. Many people show great acts of courage while facing evil and great power. Shiphrah and Pauh ¹⁸were Hebrews but are not known to have been Israelites; hence they are honored as Righteous Gentiles¹⁹.

The midwives answered that Hebrew women were not like Egyptians. They were up to the task and gave birth faster before the midwives could arrive (Verse 18²⁰). Pharaoh expected absolute obedience from the midwives. He must have shown anger while addressing the midwives. Pharaoh could easily order the execution of these midwives due to disobedience of this order.

God showed kindness to the midwives, and the people increased tremendously (Verse 19)²¹. The Israelites proved to be vigorous beyond the expectations of Pharaoh (Testament, 2015). They worked under harsh conditions²² and did a lot of work, yet they grew in numbers and strength²³. The midwives observed that Israelites women could give birth with no assistance. Hebrews might have warned Israelites of Pharaohs plan, or it might be that they were independent and strong. Evil consequences are a result of a slippery slope, the midwives might have seen it easy to skip the orders, but the consequences were mighty²⁴. Pharaoh believed the midwives reports as Hebrew were robust enough.

The midwives were given families, and they multiplied (Verse 20). The various blessings were bestowed to Israelites and the midwives²⁵. The Israelites were a mighty nation, and no attempts would stop them. Their number and strength increased.

The midwives feared God and were given families (Verse 21²⁶). The faithfulness of the midwives pays them off as they get children. In African settings, for example, children are prized. During that time, the children were valued and showed the continuity of a generation.

Pharaoh ordered to throw all Hebrew-born boys into the Nile while letting every girl live (Verse 22²⁷). Pharaohs army increased to all his people. The level of frustration had immensely grown, and the turn towards the help of the masses was his only strategy. Pharaohs particular method of execution is throwing the babies in River Nile²⁸. The babies would be eaten by crocodiles or drowned. Throwing the babies signifies religious sacrifice.

Background

The book talks about the liberation of Israelites from Egypt, where they had faced persecution. It is under the leadership of Moses. The book is in the Old Testament. The activities in the book of Exodus occurred in the 13^th Century (Stargel, 2018). The story revolves around biblical revelations that led Israelites out of Egypt under the leadership of their oppressor, King Pharaoh. The growth of the Israel community in Egypt came under fire when Pharaoh took the lead.

The Israelites had been made slaves in Egypt with many attempts to destroy the community from Pharaoh not yielding fruits. They had stayed in Egypt for generations until slavery had overcome them. The account of these events led to the gradual fallout between the two social groups. Pharaoh saw Israelites as a threat.

Teaching

The bible can be used as an instructive tool for teaching. Exodus specifically can show an account of events, planning, and execution. It can also show perseverance and the role of determination in achieving success. Further, the role of supernatural powers comes into play. The existence of a supreme being can help alleviate us from oppression if we believe and work towards it.

Remain Faithful and Tied to Your Goals

Individuals should remain consistent in their efforts towards success. Being faithful and following ethical considerations like the midwives will create a satisfactorily high sense of belonging no matter what. In order to achieve success, dedication towards your goals no matter the number of failures determines the level of success.

Fight for Freedom

Exodus outlines the suffering that Israelites experienced. The Israelites never gave in to threats, pressure and difficult work, the Israelites continued with their spirit of determination. They applied great effort in doing work and generating wealth for themselves, which created enmity between them and Pharaoh.

Exodus in the Society Today

Overall, the story of Exodus has had a profound influence on my perception of God, society, and my own identity. Namely, the story has demonstrated the necessity to pursue independence and freedom as ultimate values that define the very existence of an individual and a community as a whole. On a global level, the text can be applied to some of the current conflict, particularly, the continuous confrontation between Israel and Palestine. In turn, on a personal level, the text appeals to me as the story about resilience and persistence of people with tremendous willpower.

Namely, the story of Exodus has taught me that even in the times of great adversity and seemingly unbearable challenges, one can still find the source of strength and follow ones destiny. Applying it to my situation, I could see this story as the source of inspiration for me to overcome the challenges of developing economic independence from my family and becoming an adult. Finally, on a community level, the text serves as the reminder of the importance of retaining our culture despite the influence of the dominant one.

Conclusion

The accounts of events in the Exodus show the resilience and dedication that Israelites had towards their liberation. The book of Exodus signified the end of suffering of Israelites in Egypt. End of suffering shows that provided one is making attempts towards bettering their environment, they will ultimately succeed. Israelites are seen as chosen people to form a special nation of God. The prophecy made to Abraham by God is fulfilled in this encounter. The midwives and the Israelites show consistent resilience and dedication towards bettering their lives. Actions by the Egyptians to stop them do not bear fruits as the resilience and hard work has shaped the Israelites not to give up. The continued oppression does not stop Israelites from performing better in farming and building.

Work Cited

Alter, R. (2019). The Art of Bible Translation: Princeton University Press.

Assmann, J. (2008). Of God and gods: Egypt, Israel, and the rise of monotheism: Univ of Wisconsin Press.

Assmann, J. (2018). CHAPTER FOUR. The Tribulations of the Israelites and the Birth of the Savior. In The Invention of Religion (pp. 93-116): Princeton University Press.

Bar-Yam, N. B. (1990). Shifra and Puah, the Biblical Midwives: A Tribute to Midwives and Midwifery. International Journal of Childbirth Education, 5(3), 33-35.

Berlyn, P. (2011). The Pharaohs Who Knew Moses. Jewish Bible Quarterly, 39(1), 11-12.

Cohen, J. (1993). The Moses Nativity Story in the Bible. In The Origins and Evolution of the Moses Nativity Story (pp. 5-27): Brill.

Fahmy, K. (1998). Women, medicine, and power in nineteenth-century Egypt. In Remaking women (pp. 35-72): Princeton University Press.

Hanson, A. T. (1976). John i. 1418 and Exodus xxxiv. New Testament Studies, 23(1), 90-101.

James, K., Wire, N., Bradfield, J. D., & Moore, S. (1969). The Holy Bible: National Press.

Janssen, R. (2018). A New Reading of Shiphrah and PuahRecovering their Voices. Feminist Theology, 27(1), 9-25.

Johnston, K., & Walker, G. (2003). Exodus.

Joseph, S. (1993). Connectivity and patriarchy among urban working-class Arab families in Lebanon. Ethos, 21(4), 452-484.

MAYES, E. (2010). Heritage Celebration To Highlight African-American Culture.

Mazar, B. (1957). The Campaign of Pharaoh Shishak to Palestine. In Volume du Congrès International pour létude de lAncien Testament, Strasbourg 1956 (pp. 57-66): Brill.

Morris, L. (1983). Hebrews: Lamplighter Books.

Nicholson, E. W. (1974). The interpretation of Exodus xxiv 9-11. Vetus Testamentum, 24(1), 77-96.

Oblath, M. D. (2000). Of Pharaohs and KingsWhence the Exodus? Journal for the Study of the Old Testament, 25(87), 23-42.

Pinker, A. (2009).  Abomination to Egyptians in Genesis 43: 32, 46: 34, and Exodus 8: 22. Old Testament Essays, 22(1), 151-174.

Rice, J. W. (2020). The Multiplication of the Israelites in Egypt: A Priestly Innovation. Zeitschrift für die alttestamentliche Wissenschaft, 132(3), 402-414.

Sears, D. O., Sidanius, J., Sidanius, J., & Bobo, L. (2000). Racialized politics: The debate about racism in America: University of Chicago Press.

Stargel, L. M. (2018). The Construction of Exodus Identity in Ancient Israel: A Social Identity Approach: Wipf and Stock Publishers.

Testament, O. (2015). Holy Bible.

van Henten, J. W., & Abusch, R. a. (1996). THE DEPICTION OF THE JEWS AS TYPHONIANS AND JOSEPHUSSTRATEGY OF REFUTATION IN CONTRA APIONEM. In Josephus Contra Apionem (pp. 271-309): Brill.

Waite, J. (2010). The Census of Israelite Men after their Exodus from Egypt. Vetus Testamentum, 487-491.

Yuval, I. J. (2008). Two nations in your womb: perceptions of Jews and Christians in Late Antiquity and the Middle Ages: Univ of California Press.

Footnotes

1. (Pinker, 2009).
2. Dynasty is a succession of individuals from one family in politics or business.
3. (Joseph, 1993).
4. (Nicholson, 1974).
5. (Assmann, 2008).
6. Khawagas were foreigners in Egypt. They could not lead.
7. (Johnston & Walker, 2003).
8. (Oblath, 2000).
9. (Johnston & Walker, 2003).
10. (Sears, Sidanius, Sidanius, & Bobo, 2000).
11. (Berlyn, 2011).
12. (Morris, 1983).
13. (MAYES, 2010).
14. The number two was used to show scarcity of professionals at that time.
15. (van Henten & Abusch, 1996).
16. (Mazar, 1957).
17. (Bar-Yam, 1990).
18. Shiphrah and Pauh were midwives in Egypt. They were Hebrews but not confirmed to be Israelites.
19. (Janssen, 2018).
20. (Hanson, 1976).
21. (Waite, 2010).
22. The Israelites were given hard labour to strain them and make them less revolt.
23. (Assmann, 2018).
24. (Alter, 2019).
25. (Rice, 2020).
26. (Fahmy, 1998).
27. (Cohen, 1993).
28. (Yuval, 2008).

Introduction

The books partial to the Kings originally were a part of the ancient manuscript that depicted the end of life of king Solomon during the fall of Jerusalem. As part of the Biblical canon, they emphasize the unique place these works occupy as simultaneously works of literature, spiritual texts and historical documents. The fundamental role played by the Bible in the evolution and upbringing of the modern Western society somewhat complicates interpretations and analysis of its texts. Nevertheless, this paper attempts to examine several Kings chapters, namely those between 17 and 20, from historical, cultural and theological points of view.

2 Kings 17: Hoshea, Jeroboam and The Fall of Israel and Samaria

17:1-6 Hosheas Reign and the Fall of Israel

Hoshea was Israels final king, reigning for barely nine years while being besieged by the Assyrians. Though Hoshea was a terrible king, he was not as evil as his forefathers (ver. 2). Hosheas negotiations between Assyria and Egypt incurred the anger of Assyrian Shalmaneser, despite his dexterity in politics (ver. 4-5). Hoshea was imprisoned, Samaria was conquered, and the Israelites were kidnapped by the Assyrians (ver. 6).

17:7-13 Idolatry and Exile

What caused Israels demise? Israel kept falling into the same trap of violating the covenant, which showed itself in the form of idolatry. The people forgot the exodus and everything it stood for, according to Paul House, Gods might and grace, Gods deeds on their behalf, and their obligation to repay Gods goodwill with trust, undivided loyalty, old, therefore fully developed worship, and pure worship. Instead, they worshipped man-made deities, engaged in corruption, disregarded prophetic warnings, embraced corrupt ethical practices, and disregarded the Lords prophets who were sent to warn them. With the rebellion now spanning two centuries, Gods patience had run out, and Gods wrath was near.

17:14-20 Israels Continued Stubbornness

Israels stubbornness continues, as they reject Gods agreements with their forefathers (v. 15), abandon Gods commands, and create gold idols in Baals worship (v. 16), as well as giving sacrifices (v. 17), to the point of enraging God beyond repentance (v. 18). The collapse of the Northern Kingdom is mentioned in verse 18, relating back to verse 7, with Judah staying faithful to God. Judah, on the other hand, is not behaving any better than the rest and will succumb shortly (vv. 19-20).

17:21-23 Jeroboam Continues the Pattern

Israel is snatched from Davids house, and Jeroboam ascends to the throne, continuing the same path of disobedience to God (v. 21). Jeroboam offered plenty instances of the wicked character to emulate, which Israel was prone to do (v. 22). Ahijah the Shilonite (1 Kings 14:15, 16), Hosea (1:4; 9:3, 17), and Amos had all predicted the collapse of Israels monarchy (7:17). Gods judgment of his people is based on eye-for-eye justice. Israel never turns away from their wickedness (17:22 23), therefore Yahweh turns away his people (17:23), according to Peter Leithart.

17 24-28 Assyria Resettles Samaria

Following the Assyrians expulsion of the local Israelites from Samaria, they were replaced by foreigners from other conquered lands (v. 24). Because the newcomers were not originally a God-fearing people, the Lord brought lions into the area, slaughtering some of the people (v. 25). When the king of Assyria learned of the incident (v. 26), he ordered the return of one of the Israelite priests to the region to teach the people how to fear the Lord (vv. 27-28). The people were instructed to worship God in this way, but they continued to worship their pagan gods.

17:29-33 A Mixed Religion

Sadly, even though the people of Samaria have learnt to fear and worship the Lord, they continue to practice heathen worship, which, in the eyes of a jealous God, only works to enrage rather than please the Lord (vv. 29-33). Despite this hopeful start, the new residents of Samaria and the surrounding area quickly revert to their native cultic practices, according to Paul House. They are now imitating the worst religious practices of the Israelites by establishing a fully syncretistic religious system. Human sacrifice is done, and deities from many places are adored, but the Lord is also served. Yahwehs priests are chosen from among the new people groupings.

17:34-41 A Worship That Isnt Worship

The book closes with the lands people continuing in their old ways, much to Gods chagrin (v. 34). As a result, God tries to form a covenant with them, to put them on the right track (vv. 35-39). House goes on: Readers are cautioned that this type of worship isnt worship at all. They must obey their Lord and keep the covenant God is looking for devoted and exclusive worship. Combining with other deities isnt really adoration. Despite Gods commandments to be exclusive in worship, the people continued to worship in a syncretistic manner for decades.

2 Kings 18: The Reign of Hezekiah

18:1-8 Hezekiah Devotion to God

In the third year of Hoshea (v. 1), Hezekiah began co-regency with Ahaz, putting the date at 729 BC. Though the precise date of Hezekiahs single tenure as king is difficult to pinpoint, the best estimate appears to be 716 BC. Sennacheribs annals confirm that his fourteenth year as sole ruler (v. 13) was in the year 701 BC. He reigned for twenty-nine years and, like his father David, performed what was right in Gods eyes (v. 4). He relied in the Lord, according to the Bible, and none of Judahs rulers could compare to him (v. 5). In verses 6-8, the readers are taught about Hezekiahs qualities and acts that prove he is unique. He made a clave to the Lord, continuing to follow his will and thus securing His support.

18:13-16 Assyrian Assault on Judah

Sennacheribs siege of Judah is already underway, and Hezekiah knows that he is alone in defending Judah, since his friends are either unable or unwilling to assist him. When he begins looting the royal riches of gold and silver, even to the extent of removing the gold off the doors and doorposts to pay off the Assyrians, he follows a familiar pattern of former kings that comes as a surprise to the reader. This once again indicates the importance of the divine decision above the feelings and the wills of human beings.

18:17-25 Assyria Demands Surrender  First Speech

Even though Hezekiah complied with Sennacheribs requests, Assyria thinks that payment is insufficient. Assyrias king sent an army from Lachish to Jerusalem (v. 17). When the army came, they cut off the water supply in order to compel an audience with Hezekiah, as is customary in siege warfare. Hezekiah sent emissaries to meet with Sennacheribs emissaries (v. 18). The fundamental problem with the Assyrian questions is trust, namely if Hezekiah relied on Egypt, followed by whether Hezekiah trusted on the LORD (vv. 19-22). The questions are intended to throw doubt on Hezekiah by claiming that Assyria could overcome Judahs ally. The story paints as if the Lord was displeased with Hezekiah and sent the Assyrians to attack him.

18:26-37 Assyria Demands Surrender  Second Speech

The problem of which language to employ is addressed in the second speech, were either the diplomatic Aramaic or the Judean dialect are chosen (v. 26). Wiseman believes that the Assyrians negotiating strategy is as follows: The Assyrians use terror and favor to make their case. If they do not submit, they will face a protracted and destructive siege (v. 27), which will be blamed on Hezekiah (v. 29). The hazard can also be mitigated by eating healthy meals and drinking water rather than pee (v. 31). The Assyrians continue to deny Gods power to deliver, instead indicating that the Assyrian monarch will guide Judah to the promised land as Israels shepherd (v. 32).

2 Kings 19: Hezekiah Prays for Judah

19:1-7 Hezekiah Consults Isaiah

Hezekiah wraps himself in sackcloth and talks with the prophet Isaiah when Assyrias demands reach him (vv. 1-2). He portrays the day as one of profound shame and impotence for him (v. 3). The only chance for the remnant of the people of Judah who still remains in the city is that the LORDtruly the true Deity, and not merely one false god among manywill intervene to repulse the foreign monarch who has sent his servant to mock God, Provan summarizes the situation. (Chapter 4) Isaiah responds confidently, saying that the Lord would look after Assyria and the Assyrian ruler (vv. 57).

19:14-19 Hezekiahs Prayer

Unlike the first time Hezekiah asked Isaiah to pray (v. 4), this time it is personal, and Hezekiah decides to pray himself (v. 14). Sennacherib has slandered God, and Hezekiah makes a plea to God on Gods behalf. Hezekiah prays to God, the Creator of Heaven and Earth, on behalf of all the earths kingdoms (v. 15). As Leithart points out: This second prayer parallels Solomons temple dedication prayer, in which he asks Yahweh to open his eyes and incline his ears in response to Assyrias blasphemy (19:16; see also 1 Kgs. 8:3740).

Yahweh will vindicate his name, he is very concerned (2 Kgs. 19:34).¹ Hezekiah ends his prayer by declaring that, while Assyria had previously triumphed, the gods of the past were created by man and were not the God of Judah; thus, he asks God to rescue Judah so that all may see His strength. (verses 17-19).

19:20-28 God Replies to Isaiah Predicts Deliverance

The petition of Hezekiah is heard and answered. God speaks through Isaiah (v. 20) and gives Sennacherib and Assyria a devastating prophesy (v. 21). There are three sections to the warning. The first section (vv. 2028) describes Sennacheribs pride and its repercussions. While fleeing, he will be hated and humiliated for his vanity in the military triumphs his army has achieved (vv. 23-24), and the fact that God had planned and ordered it all (vv. 21-22). (vv. 25-26). Assyria and Sennacherib would face judgment (vv. 27-28). In combination their story presents an interesting account of the former morals, ideas of right and wrong and understanding of divine authority.

2 Kings 20: Hezekiahs Illness and Life Extension

20:1-11 Hezekiahs Illness and Healing

Hezekiah becomes ill at the start of chapter 20, and it does not look like he will survive much longer. Isaiah is sent to him with a message from God, telling him to clean up his house and prepare to die (v. 1). Hezekiah, for his part, prays to God, reminding Him of how faithfully he served the Lord during his reign (v. 2-3). Hezekiah isnt haughty; instead, hes having a true one-on-one conversation with God. As Leithart points out, Hezekiah has been accused of praying in a self-serving and even self-righteous manner. Yet, the Psalms are full with examples of this type of prayer. He pleads with Yahweh to remember his faithfulness and to treat him well.² And the Lord responds by extending his life by fifteen years (vv. 4-6) and promises to protect the city from Assyria (v. 7). Hezekiah prays to the Lord for a sign that he will be healed (v. 8). The Lord demonstrates this by using the example of a shadow traveling forward and backward, as well as the link between light and life (vv. 8-11)

20:12-19 Visitors of Intent

After hearing of Hezekiahs sickness, Babylonian guests arrive with presents, according to Hezekiahs last story (v. 12). Hezekiah is delighted to show his visitors about his kingdom (v. 13). This will come back to haunt Judah when Isaiah asks Hezekiah who the Babylonians were, what they wanted, and what Hezekiah showed them after they had departed (vv. 14-15). The prophet Isaiah then talks of the days when Babylon will seize all of Judahs possessions (v. 16-17). Hezekiahs sons would be carried away to the Babylonian palace to become eunuchs (v. 18).

Conclusion

Hezekiah exemplifies bravery, both for himself and for his people. But, most significantly, Hezekiah recognized the source of his strength, the source of his capacity to properly manage the kingdom of Judah: God. Hezekiah did not flinch when confronted by his adversaries arrogance because God was with him in all he did. We can have a better grasp of our role in Gods kingdom as a result of this. Hezekiah followed in Gods ways, obeyed his commands, and led the people of Judah to worship the one true God, and God rewarded him with kindness and mercy in the form of nation-building and people-protection. As a result, we should discern the characteristics of a real leader, as well as the significance of Gods co-operation and willingness to aid.

In general, the contents of the analyzed chapters and the journey of Hezekiah relate a complex moral and cultural landscape contemporary for the time the books were written in. It is evident that ancient Jerusalem operated under largely different understandings of morality, responsibility and justice. As is customary for many Biblical texts, the obedience in front of Gods will is perceived as one of the key virtues, which presence or absence might fully determine a persons faith. Willingness to obey and alter ones actions in front of the divine power might even be classified as the main virtues of the examined text, indicating their great importance for the ancient historical and cultural context.

Bibliography

House, Paul R.. 1, 2 Kings: An Exegetical and Theological Exposition of Holy Scripture. Nashville, TN: B&H Publishing Group, 1995.

Leithart, Peter J.. 1 and 2 Kings (Brazos Theological Commentary on the Bible). Grand Rapids: Brazos Press, 2006.

Provan, Iain W.. 1 and 2 Kings. Grand Rapids: Baker Books, 1993.

Spence-Jones, H. D. M, Joseph S Exell, and Edward Mark Deems. 2 Kings, The Pulpit Commentary. Grand Rapids, Mich.: Eerdmans, 1983.

Wiseman, Donald J.. 1 and 2 Kings. Illinois: InterVarsity Press, 2008.

Footnotes

1. Peter J. Leithart In speaking of Judah, God uses familiar parallels as that of grass that does not wither, a deeply rooted plant, growing strong, producing fruit (vv. 2931). More importantly, Judah will be victorious without effort (v. 32-33). There will be a surviving remnant in Judah and Israel, who will occupy the land after exile and will be guarded by God (v. 34). Leithart notes:1 and 2 Kings (Brazos Theological Commentary on the Bible). Grand Rapids:Brazos Press, 2006.
2. Ibid.