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WHAT IS REQUIRED OF AN INTERPRETER?.Page 7\par \pard\ri-720\up6\-\up0\par A. CONSISTENT METHOD OF BIBLE STUDY. Page 8\par \par \pard\fi-720\li720\ri-720 (1) Study Things That Are Part Of Your Life Message. Page 9\par \pard\fi-720\li2160\ri-720\par \pard\fi-720\li720\ri-720 (2) Plan Ahead And Prepare For Appropriate Study.. Page 10\par \pard\fi-720\li2160\ri-720\par \pard\fi-720\li720\ri-720 (3) Organize Your Studies In An Easy-To-Use Manner.. Page 11\par \pard\fi-720\li2160\ri-720\par \pard\fi-720\li720\ri-720 (4) Develop An Easy Method Of Memorization Page 11\par \pard\fi-720\li2160\ri-720\par \pard\fi-360\li360\ri-720 (5) Connect Things You Like To Study With Things You Do Not...Page 13\par \pard\fi-720\li2160\ri-720\par \pard\fi-720\li720\ri-720 (6) Find Some Way To Illustrate What You Study...Page 14\par \pard\fi-720\li2160\ri-720\par \pard\fi-720\li720\ri-720 (7) Look At The Subject From All Perspectives\emdash Overall And In Detail...Page 15\par \pard\fi-720\li2160\ri-720\par \pard\fi-270\li270\ri-720 (8) Change Facts Into Principles And Circumstances Into Cause And Effect Relationships. Page 15\par \pard\fi-720\li2160\ri-720\par \pard\fi-360\li360\ri-720 (9) When Your Mind Is Blank, Read Commentaries Or Other Material To Spark Interest. Page 17\par \pard\fi-720\li2160\ri-720\par \pard\ri-720 (10) Meditate On What You Study..Page 18\par \pard\fi-720\li2160\ri-720\par \pard\fi-270\li270\ri-720 (11) Talk To Someone Interested About The Things You Have Studied...Page 19\par \pard\fi-720\li2160\ri-720\par \pard\fi-720\lLVALi720\ri-720 (12) Go Back Over The Material With New Expectations.. Page 19\par \pard\fi-720\li2160\ri-720\par \pard\fi-720\li720\ri-720 (13) Ask Questions About Your Subject And Find The Answer....Page 20\par \pard\fi-720\li2160\ri-720\par \pard\fi-720\li720\ri-720 (14) Rehearse What You Have Studied In Your Mind..Page 20\par \pard\fi-720\li2160\ri-720\par \pard\fi-720\li720\ri-720 B. CAREFUL JUDGMENT OF MATERIAL AND YOURSELF..Page 21\par \pard\ri-720\par \pard\fi-720\li720\ri-720 (1) Do Not Be Dull Of Hearing Page 25\par \pard\fi-720\li2160\ri-720\par \pard\fi-720\li720\ri-720 (2) Do Not Stop Studying Before Sufficient Knowledge Is Acquired.\tab Page 26\par \pard\fi-720\li2160\ri-720\par \pard\fi-360\li360 (3) You Will Not Understand It If You Are Not Ready To Assimilate New Knowledge Page 26\par \pard\fi-720\li2160\ri-720\par \pard\fi-720\li720\ri-720 (4) Spend Time With Things Hard To Understand Page 28\par \pard\fi-720\li2160\ri-720\par \pard\fi-720\li720\ri-720 (5) A Scornful Attitude Hinders Learning Page 28\par \pard\fi-720\li2160\ri-720\par \pard\ri-720 (6)The Heart Has To Be In It Page 29\par \pard\fi-720\li2160\ri-720\par \pard\ri-720 (7)Do Not Be Willingly Ignorant Page 29\par \pard\fi-720\li2160\ri-720\par \pard\ri-720 (8)The Eyes Have To Be Enlightened Page 30\par \pard\fi-720\li2160\ri-720\par \pard\ri-720 (9)Have A Love For The Truth. \tab Page 31\par (10)Do Not Become Reprobate Concerning Truth.\tab Page 31\par \pard\fi-720\li2160\ri-720\par \pard\ri-720 C.TOTAL FAMILIARITY WITH SCRIPTURE Page 31\par \pard\fi-720\li1440\ri-720\par \pard\ri-720 D.WILLINGNESS TO BE PROVEN WRONG, AND TO LAY ASIDE PREVIOUS TEACHINGS Page 33\par \pard\fi-720\li1440\ri-720\par \pard\fi-360\li360\ri-720 E. STUDY AIDS THAT ARE ADEQUATE FOR IN-DEPTH STUDY Page 36\par \pard\ri-720\par (1)Bible \tab Page 37\par \pard\fi-720\li2160\ri-720\par \pard\fi-720\li720\ri-720 (2) Concordance Page 38\par \pard\fi-720\li2160\ri-720\tab\tab\par \pard\fi-720\li720\ri-720 (3) Bible encycLVALlopedias And Dictionaries.Page 38\par \pard\fi-720\li2160\ri-720\par \pard\ri-720 (4)Commentaries Page 38\par \par \pard\fi-360\li360\ri-720 II.LANGUAGES IN WHICH THE BIBLE WAS ORIGINALLY WRITTEN AND LATER TRANSLATED Page 39\par \pard\ri-720\par A.HEBREW AND ARAMAIC Page 39\par \pard\fi-720\li1440\ri-720\par \pard\ri-720 B.GREEK.. Page 40\par \pard\fi-720\li1440\ri-720\par \pard\fi-720\li720\ri-720 C. STRUCTURE OF THE LANGUAGE. Page 41\par \pard\fi-720\li1440\ri-720\par \pard\fi-720\li720\ri-720 D. GROWTH OF A LIVING LANGUAGE Page 43\par \pard\fi-720\li1440\ri-720\par \pard\fi-720\li720\ri-720 E. TRANSLATIONS. Page 45\par \pard\fi-720\li1440\ri-720\par \pard\ri-720 F.ORIGINAL WORD USAGE.\tab Page 49\par \pard\fi-720\li1440\ri-720\par \pard\fi-720\li720\ri-720 G. CONTEXT. \tab Page 50\par \pard\fi-720\li1440\ri-720\par \pard\ri-720 H.QUOTATIONS FROM THE OLD TESTAMENT INTO THE NEW TESTAMENT.\tab Page 53\par \pard\fi-720\li1440\ri-720\par \pard\ri-720 I.UNITY WITH THE TOTAL BIBLE\tab Page 56\par \pard\fi-720\li1440\ri-720\par \pard\fi-720\li720\ri-720 J. CONTROVERSIAL TERMS. Page 57\par \pard\ri-720\par \pard\fi-360\li360\ri-720 III. CRITICAL DOCTRINAL ISSUES. \tab Page 61\par \pard\ri-720\par A.SALVATION.\tab Page 61\par \pard\fi-720\li1440\ri-720\par \pard\fi-720\li720\ri-720 B. GODHEAD..\tab Page 61\par \pard\fi-720\li1440\ri-720\par \pard\ri-720 C.HOLINESS..\tab Page 62\par \par \pard\fi-360\li360\ri-720 IV.HISTORICAL AND CIRCUMSTANTIAL BACKGROUND. Page 63\par \pard\ri-720\par A.HISTORY\tab Page 63\par \pard\fi-720\li1440\ri-720\par \pard\fi-720\li720\ri-720 B. MANNERS, CUSTOMS AND TIMES..\tab Page 64\par \pard\fi-720\li1440\ri-720\par \pard\fi-720\li720\ri-720 C. GEOGRAPHY Page 65\par \pard\ri-720\par \pard\fi-360\li360\ri-720 V.PATTERNS OF THOUGHT \tab Page 71\par \pard\ri-720\par \pard\fi-720\li720\ri-720 A. DISPENSATIONS Page 71\par \pard\fi-720\li1440\ri-720\par \pard\fi-720\li720\ri-720 B. COVENANTS. .\tab Page 73\par \pard\fi-720\li1440\ri-720\pLVALar \pard\fi-720\li720\ri-720 C. CHRISTO-CENTRIC ELEMENT Page 75\par \pard\fi-720\li1440\ri-720\par \pard\fi-720\li720\ri-720 D. SALVATION Page 76\par \pard\ri-720\par \pard\fi-360\li360\ri-720 VI.PROPHECY \tab Page 78\par \pard\fi-720\li1440\ri-720\par \pard\fi-720\li720\ri-720 A. GAPS Page 80\par \pard\fi-720\li1440\ri-720\par \pard\fi-720\li720\ri-720 B. MULTIPLE FULFILLMENT Page 81\par \pard\fi-720\li1440\ri-720\par \pard\fi-720\li720\ri-720 C. PSALMS AS PROPHECY Page 82\par \pard\ri-720\par \pard\fi-360\li360\ri-720 VII.FIGURATIVE LANGUAGE Page 84\par \pard\ri-720\par \pard\fi-720\li720\ri-720 A. TYPOLOGY.\tab Page 86\par \pard\fi-720\li1440\ri-720\par \pard\fi-720\li720\ri-720 B. PARABLES AND OTHER ILLUSTRATIVE MATERIAL.Page 89\par \pard\fi-720\li1440\ri-720\par \pard\fi-720\li720\ri-720 C. WORD SENSE Page 106\par \pard\ri-720\par CONCLUSION: APPLICATION Page 114\par \pard\fi-720\li1440\ri-720\par \pard\ri-720 BIBLIOGRAPHY Page 118\par \par The first record of a class on BIBLE INTERPRETATION as we know it today was conducted by Ezra and Nehemiah in Nehemiah 8. They expounded Deuteronomy from six AM until noon.\par \cf2\ul Neh_8:8\cf0\ulnone\par \cf3\b He read the word distinctly. (paw-rash) spoke clearly, distinguishing sounds, explained\par \cf0\b0 Literally that means he read it with "differences marked." He separated the separate words carefully. Enunciated his words exactly. Then he separated scripture from scripture. He showed the difference between one word and another. He explained it in such a way that there was no confusion as to meaning. He made it clear.\par Then the people would respond. They would ask questions about what he had said. \par \cf3\b He gave the sense (say-kel) insight and understanding of the word\par \cf0\b0 He explained and gave the reason and rational meaning of the Scripture. He showed the importance and significance of words and phrases. He interpreted what was said.\par \cf3\b He caused them to understand (bene) perceive and disceLVALrn meanings\par \cf0\b0 He asked them questions and answered their questions. There was participation between them. It was not all one sided as in the case of Moses.\par \par \cf3\b Jesus followed the same pattern\par \pard\fi360\sa60\cf0\kerning28\b0 In the New Testament we find that Jesus is pre-eminently the teacher, though He was also preacher and healer (\cf2\ul Mat_4:23\cf0\ulnone ). His Sermon on the Mount was matchless teaching. He opened His mouth and \ldblquote taught\rdblquote (\cf2\ul Mat_5:2\cf0\ulnone ). The titles \ldblquote teacher,\rdblquote \ldblquote master,\rdblquote \ldblquote rabbi\rdblquote all indicate the most prominent function of His active ministry. Even at the age of 12 years He revealed His wisdom and affinity in the midst of the rabbis or Jewish teachers of the Law in the temple (\cf2\ul Luk_2:41-45; Luk_2:46-49\cf0\ulnone ). In the power of the Spirit He taught so that all recognized His authority (\cf2\ul Luk_4:14-15\cf0\ulnone ; \cf2\ul Mat_7:29\cf0\ulnone ). He explained to the disciples in private what He taught the people in public (\cf2\ul Mat_13:36\cf0\ulnone ). His principles and methods of teaching constitute the standard by which all true teaching is measured, and the ideal toward which all subsequent teachers have toiled with only partial success (\cf2\ul Mat_7:28-29\cf0\ulnone ; \cf2\ul Joh_1:49\cf0\ulnone ; \cf2\ul Joh_3:2\cf0\ulnone ; \cf2\ul Joh_6:46\cf0\ulnone ). In the Commission as recorded in \cf2\ul Mat_28:18-20\cf0\ulnone ; we have the work of Christianity \cf4\b presented in educational terms. We find the supreme authority (\ul Mat_28:18\ulnone ), the comprehensive content - the evangelistic, the ceremonial, the educational, the practical (\ul Mat_28:19\ulnone , (matheteuo) and the inspiring promise (\ul Mat_28:20\ulnone ).\cf0\b0\par \pard\sb120\sa240\b 2. Apostolic Labors:\b0\par \pard\fi360\sa60 The emphasis laid upon teaching in the Apostolic age is a natural consequence of the need of the people and the commands of Jesus. The practiLVALce of the apostles is quite uniform. They preached or proclaimed, but they also expounded. \cf4\b In Jerusalem the converts continued in the apostles' teaching \cf0\b0 (\cf2\ul Act_2:42\cf0\ulnone ); and daily in the temple and in the homes of the people the teaching was correlated with preaching (\cf2\ul Act_5:42\cf0\ulnone ). \cf4\b In Antioch, the center of foreign missionary operations, Paul, Silas, Barnabas and many others taught the word of the Lord \cf0\b0 (\cf2\ul Act_15:35\cf0\ulnone ). \cf4\b In Thessalonica, \cf0\b0 Paul and Silas for three weeks reasoned with the people out of the Scriptures, opening up the sacred secrets and proving to all candid minds that Jesus was the Messiah (\cf2\ul Act_17:1-3\cf0\ulnone ). In \cf4\b Berea,\cf0\b0 instruction in the synagogue was followed by private study, and as a result many believed in the Lord (\cf2\ul Act_17:10-15\cf0\ulnone ). \cf4\b In Athens, \cf0\b0 Paul discussed and explained the things of the kingdom of God, both in the synagogue 3 times a week and in the market daily (\cf2\ul Act_17:16-17\cf0\ulnone ). In \cf4\b Corinth,\cf0\b0 Paul having been denied the use of the synagogue taught the word of the Lord for a year and a half in the house of Justus, and thus laid the foundation for a great church (\cf2\ul Act_18:1-11\cf0\ulnone ). \cf4\b In Ephesus, Paul taught for 2 years in the school of Tyrannus, disputing and persuading the people concerning the kingdom of God\cf0\b0 (\cf2\ul Act_19:8-10\cf0\ulnone ).\cf4\b In Rome,\cf0\b0 Paul expounded the word, testified to its truth, and persuaded men to accept the gospel (\cf2\ul Act_28:23\cf0\ulnone ). His method of work in Rome under trying limitations is described as cordially receiving the people and preaching the kingdom of God, and \cf4\b\ldblquote teaching the things concerning the Lord Jesus Christ\cf0\b0\rdblquote (\cf2\ul Act_28:30\cf0\ulnone , \cf2\ul Act_28:31\cf0\ulnone ).\par \pard\ri-720\cf3\kerning0\b\par We are still using that approach today\par \pard\qc\cf0\par \b0 INLVALTRODUCTION \par \pard\par This course is designed to give the student a basic yet intelligible method of inter\-preting the Bible. The scientific term for this discipline is \ul Hermeneutics\ulnone , or sometimes listed as \ul Hermeneutica\ulnone \ul Sacra\ulnone to distinguish it from the interpretation of secular materials. The Greek words \ul hermeneuo\ulnone or \ul hermeneia\ulnone are found in the New Testament 19 times. They usually mean "explain" as when Jesus explained to His disciples how the Old Testament was speaking of Him: \cf5 "And beginning at Moses and all the prophets, He expounded \ul [hermeneuo]\ulnone unto them in all the scriptures the things concerning Himself" \cf0 (\cf2\ul Luk_24:27\cf0\ulnone ). Using that concept of the term "hermeneutics," \cf4 this course is designed to guide a person in learning how to interpret or "explain" the Word of God. \cf2\ul 1Co_14:13\cf4\ulnone\par \cf0\par The rules for interpreting the Bible that we will be considering are basically the following. This course does not follow this outline in sequence, but there are sections devoted to these guidelines throughout the course. Look for them as you study the material.\par \par 1.Rule of definition: Define your term and then keep to the terms defined.\par \par \cf4 As you read Scripture get your dictionaries out and see what words mean. First the English then the Greek and Hebrew. You may need to define a word or a concept. It may entail an understanding of an entire topic or only one scripture.\par \par Martha was cucumbered about many things (\cf2\ul Luk_10:40\cf4\ulnone ).\par Without conTROvency (\cf2\ul 1Ti_3:16\cf4\ulnone )\par Am I implacable? (\cf2\ul Rom_1:31\cf4\ulnone )\cf0\par \cf2\ul Psa_4:2\cf0\ulnone \cf5 .\par \cf2\ul Psa_5:6\cf0\ulnone \par \cf5 person\par \par \cf0 2. Rule of usage: How was the term understood by those who heard the word spoken? Customs and surroundings of that time are important to the interpretation.\par \par \cf4 Word of God is fLVALor correction (\cf2\ul 2Ti_3:16\cf4\ulnone )\par I am sick of love (\cf2\ul Son_2:5\cf4\ulnone ; \cf2\ul Son_5:8\cf4\ulnone )\par Publish (\cf2\ul Mar_5:20\cf4\ulnone ) He began to publish\par Who are the unmarried in \cf2\ul 1Co_7:36-38\cf4\ulnone ?\cf0\par \par 3. Rule of context: Scriptures must be understood in light of the setting\emdash what comes before and what comes after them. \cf2\ul 1Co_13:5-12\cf1\ulnone ; \cf2\ul Isa_28:10-13\cf0\ulnone\par \par 4. Rule of historical background: "Our only interest in the past is for the light it throws upon the present" (Oliver Wendell Holmes). How has the word(s) been traditionally interpreted? Is that word being used in the usual way or does it give a principle\par \cf3\b kiss \ul Pro_24:26\ulnone\par \cf0\b0\par 5. Rule of logic: Interpretation is merely logical reasoning. The Bible means exactly what it says. That is, it is not to be mystically or spiritually interpreted.\par devil is bound\par \cf2\ul Isa_11:6-8\cf0\ulnone\par \par 6. Rule of precedent: How was this term used and understood previously in the Bible? Consider its first scriptural usage as important.\par \par 7. Rule of unity: All interpretations must conform to the rest of the Bible.\par \par 8. Rule of inference: A conclusion derived from a given fact. \par \cf2\ul Joh_17:3\cf1\ulnone\par \cf0\par GRASP THE WORD \cf2\ul 2Sa_23:9-10\cf0\ulnone\par \par "Dr. James M. Grey, a spiritual giant well versed in the Scriptures and a former president of the Moody Bible Institute, made this statement. . . 'I haven't even begun to scratch the surface of God's Word.' To be sure, no one has ever been able to fathom the unsearchable riches of the Bible, yet God's people are without excuse if His Word is not pursued to find out how Christ is seen from Genesis to Revelation\emdash they are without excuse if they do not have a working knowledge of enough verses to carry on an intelligent conversation about spiritual matters\emdash if they cannot use several verses to helpLVAL the lost to see their need of Christ, and if they are not knowledgeable as to what the Bible has to say about future events." \ul [Boyd's\ulnone \ul Bible\ulnone \ul Handbook\ulnone , Introduction]\cf4\par \pard\fi-720\li1440\cf0\par \pard [\tab\tab Assignment 1\tab\cf2\ul Mat_22:31\cf0\ulnone\par In order to get a brief understanding of what we mean by the rules we have just mentioned, read \cf2\ul Mat_22:23-28; Mat_22:29-32\cf0\ulnone and use these rules of interpretation to determine what the passage of scripture means. From rule one, define "resurrection." Rule two, what was the difference between the Pharisees and the Sadducees interpretation of "resurrection?" Rule three, begin at verse 23 and read through 33 to get the context. Rule four, how did the two Old Testament passages Jesus used prove that there is a resurrection? Notice the span of historical time difference between Moses and Abraham. Rule five, how did Jesus use logic to prove His point? Rule six, Where is the first reference to the resurrection in the Bible? Rule seven, What other verses in the Old Testament prove there is a resurrection? Rule eight, What did Jesus infer from these two Old Testament events? When you have completed doing this, write a synopsis of your understanding of the scriptural passage.\par \cf2\ul Mat_22:23-33\cf0\ulnone\par \cf5\par \cf0 RESURRECTION: Middle English from Late Latin \i resurrection\i0 -, \i resurrectio\i0 act of rising from the dead, from \i resurgere\i0 to rise from the dead, from Latin to rise again, from \i re\i0 - + \i surgere\i0 to rise\emdash more at SURGE\par 1. a. \i capitalized:\i0 the rising of Christ from the dead. b. \i often capitalized\i0 : the rising again to life of all human dead before the final judgment. c. the state of one risen from the dead.\par 2. : RESURGENCE, REVIVAL\par 3. \i Christian Science\i0 : a spiritualization of thought: material belief that yields to spiritual understanding.\par \par Sadducees assumed that resurrection implies simplTLVALdy a resuscitation to a resumption of human functions, including the physical side of marriage. \par As the saint was to find his happiness in the nation, he must be restored to the nation.\par (International Standard Bible Encylopaedia)\par \par The SADDUCEES, who were oriented to this world, rejected any belief in the resurrection. They believed that such an idea was irrelevant to this life and was not part of the revelation which God gave to Moses. \par (Nelson's Illustrated Bible Dictionary)\par \par The PHARISEES, in contrast, believed in a resurrection. The Jewish historian Josephus reported that the Pharisees held that the good dead are transferred into other bodies. Although this report is not totally clear, it is certain that the Pharisees proclaimed a life after death that required a resurrection.\par (Nelson's Illustrated Bible Dictionary)\par \par \cf2\ul Exo_3:6\cf0\ulnone (\cf2\ul Exo_3:15-16\cf0\ulnone ) \cf2\ul Gen_17:7\cf0\ulnone I am the God of Abraham\par \par GRASP THE WORD. In order to grasp the Word of God we should do these five things which correspond to the hand. (\cf2\ul 2Sa_23:10\cf0\ulnone )\par \cf2\ul Neh_8:9\cf0\ulnone\par \par \cf1\f1\fs29\par \fs29\par } T ^5 lE HERM 9qZHERM 8qZHERM 74qZ HERM 6qZ HERM 5bZ HERM 4bbZ HERM 3†bZ HERM 2PbZHERM 16&|bZ HERM 15,ibZ HERM 14T VbZ HERM 13IbZ HERM 12,Q3bZ HERM 11)RZ HERM 10RZ HERM 13ZLVALRZ{\rtf1\ansi\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Georgia;}{\f1\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue255;\red0\green128\blue0;\red0\green255\blue0;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\lang1033\f0\fs28\par J. CONTROVERSIAL TERMS\par \par \cf1 Any time a set of scriptures has to be set aside as irrelevant there is a problem in theology\cf0 . No part of the Bible is irrelevant, nor has any been done away with, including the Old Testament. From doctrine to prophecy, it is all a part of the grand pro\-gram of redemption as dictated by the God of this universe. Likewise, if a person has to interpret a multitude of scriptures in order to hold to his view expressed in one or two scriptures, he is in theological trouble. \cf1 It is better to have to interpret one or two scriptures because of the many that appear opposite in teaching, than to hold to one or two scriptures and have to interpret a multitude. \par \cf0\par \cf1 It is obvious that whatever our biblical view, we will have to explain some scriptures.\cf0 For example, if we believe the trinitarian baptismal for\-mula we have \cf2\ul Mat_28:19\cf0\ulnone as our guide. Thus we accept this scripture just as it is stated and interpret every other verse that speaks of baptism. For in every case where a person is baptized or baptism is spoken of it is always in Jesus name. If we accept that baptism is to be in Jesus name, then we only have \cf2\ul Mat_28:19\cf0\ulnone to explain, because we have a multitude of scriptures that speak of Jesus name baptism.\par \par \pard\fi-1440\li1440 [\tab Assignment 55\par \pard\fi-1440\par \pard From the above argument: How many scriptures can be accepted literally without interpretation, and how many have to be interpreted to believe baptism is in the titles Father, Son, and Holy Ghost? How many scriptures can be accepted literally without interpretation, and how many have to be interpreted to believe baptism is in the name of Jesus ChLVALrist?\par \par The problem lies in the fact that both sides of an issue are correct at certain points. The advocates of faith without works hold to a certain set of Paul's writings and reject the Book of James, as well as the teachings of Paul concerning works. The advocates of work righteousness polarize on the requirements of ritual and writings about work. Both are correct that what they advocate is necessary, but both are wrong in condemning the other, because both are included.\par \pard\li1440\par \pard JAMES, EPISTLE OF \par \par Erasmus and Cajetan revived the old doubts concerning it. Luther thought it contradicted Paul and therefore banished it to the appendix of his Bible. "James," he says, "has aimed to refute those who relied on faith without works, and is too weak for his task in mind, understanding, and words, mutilates the Scriptures, and thus directly contradicts Paul and all Scriptures, seeking to accomplish by enforcing the law what the apostles successfully effect by love. Therefore, I will not place his Epistle in my Bible among the proper leading books" (Werke, XIV, 148). He declared that it was a downright strawy epistle, as compared with such as those to the Romans and to the Galatians, and it had no real evangelical character. This judgment of Luther is a very hasty and regrettable one. The modern church has refused to accept it, and it is generally conceded now that Paul and James are in perfect agreement with each other, though their presentation of the same truth from opposite points of view brings them into apparent contradiction. Paul says, "By grace have ye been saved through faith .... not of works, that no man should glory" <\cf2\ul Eph_2:8-9\cf0\ulnone >. "We reckon therefore that a man is justified by faith apart from the works of the law" <\cf2\ul Rom_3:28\cf0\ulnone >. James says, "Faith, if it have not works, is dead in itself" <\cf2\ul Jam_2:17\cf0\ulnone >. "Ye see that by works a man is justified, and not only by faith <\cf2\ul Jam_2:24\cf0\ulnone >. WLVALith these passages before him Luther said, "Many have toiled to reconcile Paul with James .... but to no purpose, for they are contrary, `Faith justifies'; `Faith does not justify'; I will pledge my life that no one can reconcile those propositions; and if he succeeds he may call me a fool" (Colloquia, II, 202).\par \par It would be difficult to prove Luther a fool if Paul and James were using these words, faith, works, and justification, in the same sense, or even if each were writing with full consciousness of what the other had written. They both use Abraham for an example, James of justification by works, and Paul of justification by faith. How can that be possible? \cf1 The faith meant by James is the faith of a dead orthodoxy, an intellectual assent to the dogmas of the church which does not result in any practical righteousness in life, such a faith as the demons have when they believe in the being of God and simply tremble before Him\cf3 . The faith meant by Paul is intellectual and moral and spiritual, affects the whole man, and leads him into conscious and vital union and communion with God. It is not the faith of demons; it is the faith that redeems. Again, the works meant by Paul are the works of a dead legalism, the works done under a sense of compulsion or from a feeling of duty, the works done in obedience to a law which is a taskmaster, the works of a slave and not of a son. These dead works, he declares, can never give life\cf1 . The works meant by James are the works of a believer, the fruit of the faith and love born in every believer's heart and manifest in every believer's life.\cf0 The possession of faith will insure this evidence in his daily conduct and conversation; and without this evidence the mere profession of faith will not save him. \cf3 The justification meant by Paul is the initial justification of the Christian life\cf0 . No doing of meritorious deeds will make a man worthy of salvation. He comes into the kingdom, not on the basis of merit but on the basis of graceLVAL . The sinner is converted not by doing anything, but by believing on the Lord Jesus Christ. He approaches the threshold of the kingdom and he finds that he has no coin that is current there. He cannot buy his way in by good works; he must accept salvation by faith, as the gift of God's free grace\cf1 . The justification meant by James is the justification of any after-moment in the Christian life, and the final justification before the judgment throne. \cf0 Good works are inevitable in the Christian life. There can be no assurance of salvation without them.\par \par \cf3 Paul is looking at the root;\cf0 \cf1 James is looking at the fruit.\cf0 \cf3 Paul is talking about the beginning of the Christian life\cf0 ; \cf1 James is talking about its continuance and consummation.\cf0 \cf3 With Paul, the works he renounces precede faith and are dead works\cf0 . \cf1 With James, the faith he denounces is apart from works and is a dead faith.\par \cf0\par \cf3 Paul believes in the works of godliness just as much as James.\cf0 He prays that God may establish the Thessalonians in every good work <\cf2\ul 2Th_2:17\cf0\ulnone >. He writes to the Corinthians that "God is able to make all grace abound unto" them; that they, "having always all sufficiency in everything, may abound unto every good work" <\cf2\ul 2Co_9:8\cf0\ulnone >. He declares to the Ephesians that "we are his workmanship, created in Christ Jesus for good works, which God afore prepared that we should walk in them" <\cf2\ul Eph_2:10\cf0\ulnone >. He makes a formal statement of his faith in Romans: God "will render to every man according to his works: to them that by patience in well-doing seek for glory and honor and incorruption, eternal life: but unto them that are factious, and obey not the truth, but obey unrighteousness, shall be wrath and indignation, tribulation and anguish, upon every soul of man that worketh evil, of the Jew first, and also of the Greek; but glory and honor and peace to every man that worketh good, to the Jew first, anLVAL!d also to the Greek" <\cf2\ul Rom_2:6-10\cf0\ulnone >. This is the final justification discussed by James, and it is just as clearly a judgment by works with Paul as with him.\par \tab\par \cf1 On the other hand James believes in saving faith as well as Paul.\cf0 He begins with the statement that the proving of our faith works patience and brings perfection <\cf2\ul Jam_1:3-4\cf0\ulnone >. He declares that the prayer of faith will bring the coveted wisdom <\cf2\ul Jam_1:6\cf0\ulnone >. He describes the Christian profession as a holding "the faith of our Lord Jesus Christ, the Lord of glory" <\cf2\ul Jam_2:1\cf0\ulnone >. He says that the poor as to the world are rich in faith, and therefore heirs to the kingdom <\cf2\ul Jam_2:5\cf0\ulnone >. He quotes the passage from Genesis, "Abraham believed God, and it was reckoned unto him for righteousness" <\cf2\ul Gen_2:23\cf0\ulnone >, and he explicitly asserts that Abraham's "faith wrought with his works, and by works was faith made perfect" <\cf2\ul Jam_2:22\cf0\ulnone >. The faith mentioned in all these passages is the faith of the professing Christian; it is not the faith which the sinner exercises in accepting salvation\cf1 . James and Paul are at one in declaring that faith and works must go hand in hand in the Christian life, and that in the Christian's experience both faith without works is dead and works without faith are dead works.\cf0 They both believe in faith working through love as that which alone will avail in Christ Jesus <\cf2\ul Gal_5:6\cf0\ulnone >. \cf1 Fundamentally they agree. Superficially they seem to contradict each other. \cf0 That is because they are talking about different things and using the same terms with different meanings for those terms in mind.\par (from International Standard Bible Encylopaedia, Electronic Database Copyright (C) 1996 by Biblesoft)\par \pard\li1440\par \pard One of the reasons it is so easy to find ourselves having controversial problems is that our priorities are wrong and our emphasis is in the wLVAL"rong place. \cf1 We find ourselves majoring on minors and minoring on majors.\cf0 In fact, it is best to always re-evaluate the entire issue from a wide perspective before taking sides with an issue. \cf1 There has to be truth on both sides of an issue or the statement is absurd. \cf0 However, when a person accepts one side of an issue, he tends to totally reject the truth of the other side. Thus he finds himself making extreme statements that cannot be backed up with fact. This causes him to twist scriptures to hold to his erroneous view. \par \par Some of the controversial terms that have to be considered when studying the Bible are actually biblical terms. They have to be understood in the light of the original language and correspond to our terms today.\par \pard\fi-1440\par \pard\ul Predestination\ulnone is such a term. We find the term in Paul's writings. First in \cf2\ul Rom_8:29-30\cf0\ulnone we have the word "predestinate."\par \par In \cf2\ul Eph_1:5\cf0\ulnone and \cf2\ul Eph_1:11\cf0\ulnone we have "predestinated."\par \par From this term there are those who have taught that it is determined when a person comes into the world whether or not he will be saved or lost. The person then has nothing to do with his salvation. His ability to believe is even in the hands of God. \par \par \cf1 This ties also with the doctrine of unconditional eternal security.\cf0 If a person is predestined in that sense then his salvation is eternally secured. No man can pluck you out of the Father's hand (\cf2\ul Joh_10:28-29\cf0\ulnone ). Once you are a son, you are always a son. If this is true it does not matter what type of life you live, you will be saved anyway.\par \par If would be foolish to try to say the Bible does not teach predestination when we find the terms in the Bible. What must we do then is explain them in the light of salvation. The person who believes in "once saved, always saved," has all of the scriptures to explain that speak of "If you will" then GoLVAL#d will. He has to explain the verses in Hebrews that declare a person to be in Christ "if you continue." He cannot believe Paul could ever become a castaway (\cf2\ul 1Co_1:26-29\cf0\ulnone ). When the Bible speaks of falling from grace (\cf2\ul Gal_5:4\cf0\ulnone ; \cf2\ul 2Pe_1:10\cf0\ulnone ), he tries to get by it by saying, this cannot be true because of the obvious teaching in other places that it is impossible. Therefore he has many scriptures to interpret. \par \par Be careful of finding yourself arguing with the writers of scripture. This is often done by disagreeing with people we hear using the Bible and sometimes the problem is their interpretation. But often there is a feeling in our minds that the Bible simply cannot be right in that place. Some have said, concerning baptism in Jesus name, "I will pray about it and if God reveals it to me that is the way I will do it." God has already revealed it in His Word and there is no need for any other special revelation. There is no need to pray about something that is already written.\par \par \pard\fi-1440\li1440 [\tab Assignment 56\par \pard\fi-1440\par Read the following material on "predestination," and along with what has just been said: How would you explain the biblical use of the term "predestination?"\par \pard\par On the other hand we have few to explain if we believe that such a term can still be believed when modified. The idea can be rather simply explained by the following illustration. Suppose a person wanted to build a building. He would go to the lumber yard and choose all the lumber he needed for the building. All of that lumber would be predestined for the building he was to put up. Yet when he finished with the building, not all of it was used. Some did not fit or was cut up and made useless. Though it was all predestined to be in the building it did not all wind up there. So it is with mankind. Man was made with everything within him to be saved. Time and chance happens to them all. Nothing is lackiLVAL$ng in the man or in God's plan. Yet all men do not wind up in God's salvation in the end. Or as Peter said it, we must make our calling and election sure (\cf2\ul 2Pe_1:10\cf0\ulnone ).\par \par Another term that needs to be considered is the word "\ul perfect\ulnone ." Many times the Bible says a person was perfect, including Enoch, Noah and Job. Abraham was told to walk before God and be perfect. Even stronger than that is the fact that Jesus Himself told us to "Be ye perfect as your heavenly Father is perfect" (\cf2\ul Mat_5:48\cf0\ulnone ). \par \par Yet we say, "nobody's perfect." There are even songs such as, "I'm not perfect, just forgiven." How can our actual experience be reconciled with the Bible? Many attempts have been made to either say we are perfect, or to say that the Bible placed an unreachable requirement on man, but for which God wanted us to strive. However, such language in the Bible is very clear that there were those that reached this state and it is expected of us today.\par \par The problem with the term is the difference between Webster's definition in the dictionary and the meaning of the term in scripture. The term in scripture is sometimes used to denote "maturity." Everyone can and should mature. Other places it is speaking of "adjustment." If a person is going to be a Christian he must adjust to the new lifestyle. Sometimes it is speaking of "filling up" what is lacking (Colossians 1:24), and other times it is "developing" what needs further accomplishment (\cf2\ul 2Ti_3:16-17\cf0\ulnone ). In the light of the biblical usage of the term, a person not only can be perfect, he must be perfect to be a Christian. That is, he not only can mature, adjust, develop and supply the lacking parts, he must do it in order to be saved. However, he cannot reach the place where he does not need an eraser on his pencil anymore. He still makes a lot of mistakes. \par \par For that reason, we no longer use the term perfect when we describe the mature Christian. LVAL%It would have to be explained to the person who heard the term used. Just like a child is a perfect man for his age when he is only two years old, we know he is not a man yet. He is only perfected his life to the age he has reached. But we do not go around saying, "Johnny is a perfect man." We say, "He is maturing or developing well." So when somebody says, "nobody's perfect," they are right because they are using Webster. But if you hear a Bible student say, "You have to be perfect," they are right because they are using Bible terminology.\par \par ON TO PERFECTION\par \cf2\ul Phi_3:2-21\cf0\ulnone God's goal for us\par 1. Adjustment \cf2\ul Heb_13:20-21\cf0\ulnone "katartizo" \cf2\ul 1Co_1:10\cf0\ulnone \cf2\ul 1Th_3:10\cf0\ulnone\par Wherever there is adjustment life is always easy.\par Fish have no uneasiness swiming in the water\par Birds have no uneasiness flying in the air.\par Camel has no uneasiness crossing the desert\par The hand can bend inwards but not outwards.\par The ear can grasp harmony but not talk\par The eye can see but it cannot smell\par Why? Because of adjustment. Each is fitted for its environment.\par You will produce pain if you try to make the sparrow swim, or the ear see, or the eye hear. That is not the sphere for which they were created.\par This is the same word used for one bone set to another, one wheel answering to another wheel in a well-regulated watch.\par \cf2\ul Eph_2:2\cf0\ulnone We followed the "course" of this world. Now we have adjusted to another world.\par 2. Fill or supply "pleroo" \cf2\ul Rev_3:2\cf0\ulnone translated supply in \cf2\ul Phi_4:19\cf0\ulnone\par God will "fill up" what we lack--all needs are filled up.\par All this for daily life and service (\cf2\ul Rom_8:26-27\cf0\ulnone )\par *Assets of power for liability of service.\par *Assets of supply for liability of production.\par *Assets of revelation for liability of knowledge.\par *Assets of wisdom for liabLVAL&ility of perplexity\par *Assets of guidance for liability of walk.\par Sardis had not supplied their part.\par 3. Preparation \cf2\ul 2Ti_3:17\cf0\ulnone "artios" translated fitted, equipped, furnished, accoutered.\par If we would only learn that all He calls us to be and do, He provides for by being and doing, what an amount of work we would save ourselves.\par 4. Development \cf2\ul Eph_4:13\cf0\ulnone "teleios" Complete or ended--maturity. You reach the goal.\par We are to become full grown men\par *Have His mind (\cf2\ul 1Co_2:16\cf0\ulnone )\par *Manifest His life (\cf2\ul 2Co_4:10-11\cf0\ulnone ; \cf2\ul Gal_2:20\cf0\ulnone )\par *He is to be formed in us (\cf2\ul Gal_4:19\cf0\ulnone )\par The aim of sowing is a harvest\par The aim of growth is maturity\par The aim of the blossom is fruit\par The aim of childhood is manhood\par It is to achieve one's object.\par So He wants \par *The mellowness of Christian harvest\par *The lateness of Christian maturity\par *The beauty of Christian fruit\par *The experience of Christian age\par *The strength of Christian manhood\par \cf2\ul Mat_5:48\cf0\ulnone Be ye perfect as your Father in heaven is perfect\par \cf2\ul Rom_12:2\cf0\ulnone Know His perfect will\par \cf2\ul Col_4:12\cf0\ulnone Stand perfect and complete\par \cf2\ul Jam_1:4\cf0\ulnone Let patience have her perfect work (\cf2\ul Jam_1:17\cf0\ulnone , \cf2\ul Jam_1:25\cf0\ulnone ; \cf2\ul Jam_3:2\cf0\ulnone ; \cf2\ul 1Jo_4:18\cf0\ulnone ).\par \cf2\ul Col_2:10\cf0\ulnone We are complete in Him\par Your life is the compliment of His headship.\par \cf2\ul Psa_46:10\cf0\ulnone Be still\par Too many will not stay under the wheel long enough to be perfected in Christ.\par We are an instant generation.\par \cf2\ul Isa_40:31\cf0\ulnone They that wait on the Lord renew \{change\} their strength.\par We diet hoping to take off pounds quick. Exercise takes time.\par \cf2\ul Gal_6:9\cf0\ulnone We reap LVAL'"in due season"\par Job: If he had not stayed with it he would have only known philosophy. But he came to the place he could say, "Now my eye sees you."\par Child cries when bathed (tied to bed with minengitis)\par Perfect people\par Noah (\cf2\ul Gen_6:9\cf0\ulnone )\par Asa (\cf2\ul 1Ki_15:14\cf0\ulnone ; \cf2\ul 2Ch_15:17\cf0\ulnone )\par Job (\cf2\ul Job_1:1\cf0\ulnone )\par Abram (\cf2\ul Gen_17:1\cf0\ulnone )\par Let your heart be perfect (\cf2\ul 1Ki_8:61\cf0\ulnone )\par Serve Him with a perfect heart (\cf2\ul 1Ch_28:9\cf0\ulnone )\par Mark the perfect man (\cf2\ul Psa_37:37\cf0\ulnone )\par We speak wisdom to the perfect (\cf2\ul 1Co_2:6\cf0\ulnone )\par Be perfect--adjust (\cf2\ul 2Co_13:11\cf0\ulnone )\par As many as be perfect (\cf2\ul Phi_3:15\cf0\ulnone )\par \par \pard\fi-1440\li1440 [\tab Assignment 57\par \pard\fi-1440\par After reading the material on "perfection:" What is your idea of the difference between the biblical use of the term "perfect" and the definition in an English dictionary?\par \pard\par The Bible uses the term "\ul apostle\ulnone " to describe those sent by the Lord on particular missions. However, once Jesus chose twelve apostles and these are now called "Apostles of the Lamb," we no longer apply that term to those who are sent by God today. We use the term missionary instead. The two terms have exactly the same meaning. One is Latin and the other Greek. Apostle means somebody sent by another and missionary means someone sent on a mission. However when we say, "He is a missionary," it does not have the same impact on our mind as when we say "He is an apostle." That is because of the selective and specialized meaning the term now has since the calling of the apostles. \par \par The argument still often rages, however, about whether there are apostles today. There are people sent today and therefore in that sense we could say there are apostles. But we can say as easily, without the misunderstanding, that there are missionaries. We haLVAL(ve ceased using the term apostle and it is best we did. The same holds true of the word prophet. The prophet is simply someone who speaks God's Word. But to call a man a prophet will leave the idea [as with the term apostle] that this person may write scripture. That is not possible and so we are better off not using the term. \par \par That is also why we no longer use the term \ul christ\ulnone . The term simply means one anointed. But once Jesus Christ became the anointed one of God we no longer say, "I was christ last night." We say instead, "I was anointed last night." It has a totally different meaning in our mind today though the term may literally mean the same.\par \par There are other terms which we frequently use which are not found in the Bible. Some of these terms describe what the Bible clearly teaches, but does not appear in the text itself. This is true for instance with the term \ul rapture\ulnone . Paul describes the way the saints are to be caught up (\cf2\ul 1Th_4:13-18\cf0\ulnone ). There will be such a catching away and a change of our body (\cf2\ul Phi_3:21\cf0\ulnone ; \cf2\ul 1Co_15:51\cf0\ulnone ) when we become like Christ (\cf2\ul 1Jo_3:2\cf0\ulnone ). So we choose a word that describes the action though the term itself is not a biblical term.\par \par Those who describe God in three persons use the term "\ul trinity,\ulnone " although the term is not scriptural. Those who disagree with this doctrine usually point out the fact that the term is not found in scripture. However, that is not the best way to argue against the doctrine since we also use terms that are not necessarily biblical terms. It is better to disprove a trinitarian doctrine by all of the scriptures that describe God's unity. When a person can identify the Father, Son, and Holy Spirit, in one Person, the scriptures all coincide without the awkward doctrine that sounds like tri-theism.\par \par [\tab Assignment 58\par \par From the foregoing, why is it not wise to use the terms "ap(LVAL8ostle," "prophet" and "christ" today to describe the same thing these terms meant in the days of Christ?\par \cf4\par \cf2\ul Neh_8:14\cf4\ulnone\par \pard\sa200\sl276\slmult1\cf0\par \pard\cf4\f1\fs29\par \fs29\par } LVALRZ*{\rtf1\ansi\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Georgia;}{\f1\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;\red0\green128\blue0;\red0\green0\blue255;\red255\green0\blue0;\red128\green0\blue128;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\cf1\lang1033\f0\fs28 HERM \cf2\ul Neh_8:13\cf1\ulnone\par \cf0 3. CRITICAL DOCTRINAL ISSUES\par \par A.SALVATION \par See \cf2\ul Act_4:12\cf0\ulnone YOUR ONLY CHANCE\par \par Several doctrinal beliefs are critical to a person's eternal salvation. One of these is the doctrine of salvation itself. \cf3 What does it take to be saved?\cf0 Some feel that salvation is simply believing on Jesus Christ as your personal Savior. The fallacy of this has been mentioned earlier (\cf2\ul Act_16:31\cf0\ulnone )\cf3 . The basics for salvation are found in \cf2\ul Act_2:38\cf3\ulnone .\cf0 These include repentance, baptism in Jesus name, and the receiving of the Holy Ghost. However, this will not alone save a person. There has to be a life lived after this experience. This is what we usually refer to as \cf3 a life of holiness\cf0 . Some have called it the sanctified life. Whatever it may be called it is \cf3 the production of the fruit of the Spirit\cf0 in the Christian life (\cf2\ul Joh_15:1-8\cf0\ulnone ) and is as much a part of the person's salvation as \cf2\ul Act_2:38\cf0\ulnone .\par \par Anything that the Bible says must be done is a part of the biblical requirement for salvation. When Jesus told Nicodemus he "must be born again" (\cf2\ul Joh_3:1-5\cf0\ulnone ), it was not an option. A person must always take into consideration those things that the Bible makes very important. Peter said the name of Jesus was so important that there was no other name under heaven given among men whereby men were to be saved (\cf2\ul Act_4:12\cf0\ulnone ).\par \par \pard\fi-1440\li1440 [\tab Assignment 59\par \pard\fi-1440\par Seeing then the importance of knowing all the scriptures concerning salvation: Find the scriptures wherLVAL+e the New Testament says something "must" be done. Explain why these things "must" be done in the Christian life. \cf2\ul Joh_3:3\cf0\ulnone\par \pard\fi-1440\li2160\par \pard B.GODHEAD\par \pard\li720\par \pard Another controversial doctrine is that of the person of God. Jesus said, \cf4 "And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent"\cf0 (\cf2\ul Joh_17:3\cf0\ulnone ). If this is eternal life then it is very important to know who He is. Paul also stated that God at one time winked at the ignorance of the Godhead, but now calls every man to repent (\cf2\ul Act_17:29-30\cf0\ulnone ). Jesus said that unless you believe that "I am \i he \i0 " you will die in your sins (\cf2\ul Joh_8:24\cf0\ulnone ).\par \pard\li720\par \pard\fi-1440\li1440 [\tab Assignment 60\par \pard\fi-1440\li2880\par \pard What other Scriptural evidence do we have that we must believe that there is only One God and Jesus is that God?\par \pard\fi-1440\li2880\par \pard\fi-720\li720 C.\tab HOLINESS\par \pard\fi-1440\li2160\par \pard It is very necessary to find out what God means by holiness or righteousness. Without holiness no man shall see the Lord (\cf2\ul Heb_12:14\cf0\ulnone ). We are to seek first God's kingdom and His righteousness before all the other things of life have their place (\cf2\ul Mat_6:33\cf0\ulnone ). Therefore it is vital to learn the essence of true holiness. \cf2\ul Mat_5:48\cf0\ulnone RIGHTEOUSNESS--HOLINESS \cf2\ul Rom_12:1-2\cf0\ulnone\par Righteousness is concerned with obeying or disobeying law\par Holiness is concerned with belonging to God instead of self or others\par \cf3 The antithesis of righteousness is transgression: the antithesis of holiness is self \ul 2Co_5:15\ulnone . The question of righteousness will be, is it Right or Wrong; The question of holiness will be is it Mine or God\rquote s. HOLINESS IS SELFLESSNESS, UNHOLINESS IS SELFISHNESS\cf0 \par \cf2\ul 1Pe_1:16\cf1\ulnone ; \cf2\ul Rom_6:19\cf0\ulnonLVAL,e\par \cf3 Righteousness involves standards of living that lead to holiness.\cf0 There are many who are denying the place of godly standards in dress and appearance, but what is on the inside needs something to manifest it on the outside. Therefore the Bible gives certain guidelines for modesty and humility. These guidelines are inconsistent with the fads and fashions of the day. \par \par On the other hand a person who is standards conscious has the possibility of becoming pharisaical and legalistic. The standards by which we live should be biblically based and used as a manifestation of principles that uphold godly living.\par \par Holiness is not only about standards, however. The idea of living a holy life is to be like Christ. We are to be made into His image (\cf2\ul Rom_8:28-29\cf0\ulnone ) and anything that is like Him tends toward holiness of life. He laid down His kingdom laws in the Sermon on the Mount (Matthew 5 - 7). We are to have the right spirit and motive in every thing we do, especially in the way we treat God and our fellow man. Jesus called this, "building our house upon a rock." We are to found our lives upon the teachings of Christ and be consistent in our walk with Him. \par \par \cf3 Two fallacies are possible when looking at holiness. One is to fail to recognize that standards of living are paramount to a knowledge of holiness. The other is the tendency to think of holiness only in terms of standards.\cf0 We must avoid these problems and recognize that holiness is no option, but a vital part of our salvation. Therefore it is of utmost importance that we understand what it is.\par \pard\li1440\par \pard\fi-1440\li1440 [\tab Assignment 61\par \pard\fi-1440\li2880\par \pard Seeing how important it is to live a life of holiness, do a research on what "biblical holiness" really is.\par \par \cf2\ul Gal_5:17\cf0\ulnone SEVEN MEN AND TWO NATURES\par \pard\fi-1440\li2880\par \pard\qc PRACTICING PRINCIPLES \cf2\ul Col_1:28\cf0\ulnone\par \pard\par 4.LVAL- HISTORICAL AND CIRCUMSTANTIAL BACKGROUND\par \par Much of the Old Testament requires a good understanding of the nations surrounding Israel. All of those nations were a thorn in the flesh of Israel continually, either by fighting with them or making alliances which were an abomination to God. The more you understand about the geography of the Bible, the topography of the land and the routes of commerce, the more you will grasp the circumstances of the biblical narrative.\par \cf5\b Sisera and Deborah \cf2\ul\b0 Jdg_5:4\cf5\ulnone\b ; \cf2\ul\b0 Jdg_5:20-22\cf5\ulnone\b\par \cf0\b0 It is almost impossible to understand the prophets if you do not understand the history of Israel and Judah. That is how the Mormons have fooled many people with the joining of the two sticks (Joseph and Ephraim together) \cf2\ul Eze_37:16-19\cf0\ulnone .\par \par Most Pentecostals hold to William Branham's Latter Rain doctrine and believe that we are promised a latter day revival from Joel 2. He said the former rain started on the Day of Pentecost and the Latter Rain is in our day.\par \par A. HISTORY\par \par The historical timing is sometimes very important. Jesus proved this when the Sadducees came to Jesus to try and disprove the resurrection. Jesus looked back to Moses at the burning bush (\cf2\ul Exo_3:1-6\cf0\ulnone ) to quote God's statement to him that God is the God of Abraham, Isaac and Jacob (\cf2\ul Luk_20:27-38\cf0\ulnone ). The statement was hundreds of years after the death of these patriarchs. Thus if God is the God of these men several hundred years later, they are still living. If they are living there must be a resurrection to fulfill the promises made to these men, for in this life they did not obtain what was promised (\cf2\ul Act_7:2-5\cf0\ulnone ).\par \par \cf3 Some have questioned how the man on the cross could be saved if the New Testament plan of salvation includes repentance, baptism in Jesus name and the receiving of the Holy Ghost (\cf2\ul Act_2:38\cf3\ulnone ). HistoricalLVAL. timing is very important because he was still in the Old Testament (\cf2\ul Luk_23:43\cf3\ulnone ).\cf0 The church did not start for 53 days later on the day of Pentecost. Thus he would be the last recorded man to be saved from the Old Testament. \par \par THE GOSPELS ARE IN THE NEW TESTAMENT SO WE THINK OF THEM AS SUCH BUT THEY ARE STILL IN OT.\par \par This is the same reason we know that when the Bible says \cf3 John was filled with the Holy Ghost from his mother's womb,\cf0 and that his mother and father are spoken of as having the Holy Ghost, that it is not the same experience we have today. It came upon them as it did all in the Old Testament. It was not permanent and they were not born of the Spirit. Jesus Himself mentioned this in \cf2\ul Joh_7:37-38\cf0\ulnone when He said the Spirit was not yet given. The fact that Jesus breathed upon His apostles and said, "Receive ye the Holy Ghost" (\cf2\ul Joh_20:22\cf0\ulnone ) requires a look at the time. It was shortly before He ascended into heaven. \cf3 After He breathed on them He sent them to Jerusalem and said to tarry until they were endured with power from on high (\cf2\ul Luk_24:49\cf3\ulnone ). So apparently they did not receive it at the time He breathed upon them for He would later say they would yet be filled with the Holy Ghost. This infilling was on the day of Pentecost, several days after Jesus breathed upon them.\par \pard\li1440\cf0\par \pard\fi-1440\li1440 [\tab Assignment 62\par \pard\fi-1440\li2880\par \pard In light of this: What is the difference between the way the Holy Ghost came upon people in the Old Testament and the way we receive it today? [Take into account that Jesus said the "Holy Ghost was not yet given" (\cf2\ul Joh_7:38-39\cf0\ulnone ) at the end of His ministry. Thus what John received was in the style of the Old Testament.]\par \pard\li1440\par \pard\cf3 One of the best things to do to keep the historical element in mind when reading the New Testament is to remember that it is divided inLVAL/to Gospels, Acts, Epistles and Prophecy\cf0 . The time of the gospels was before the church started and thus would still be under Old Testament rule. The Book of Acts is in the New Testament, and the epistles are letters to churches in that era of time. The epistles were written to people who were already saved, yet many who look for doctrine read them as though they were explaining the way to be saved.\par \par B. MANNERS, CUSTOMS AND TIMES\par \par \cf3 The biblical writers did not stop and explain the customs of their day, nor give a reason for their local use of language.\cf0 Those who read it in their day understood perfectly what was meant by the symbols and illustrations. We, however, will not grasp it without a thorough study of the manners and customs of the times.\par \par Only as we leave our own culture in our thinking as we read the scripture and live in the culture of the material we read can we adequately understand what we are reading. You will never understand the Book of Nahum unless you understand Nineveh first of all and the record of the battle fought there at its destruction second of all. You will need to know Edomite history and lifestyle in studying Obadiah, and Babylon's role in God's historical record to understand Habakkuk.\par \par To get a good grasp of understanding of culture and ritual read the Pentateuch and then read the Book of Hebrews. Paul draws out of their culture and ritual the reason for Christ coming into the world. So much of the Bible is only understandable in a cultural context that it becomes absolutely necessary to learn this culture if we are going to grasp its message. \par \par \cf3 Many have puzzled over King Belshazzar. History shows his father reigning at the time of the destruction of Babylon. Yet Daniel appears to make him king. Belshazzar says to Daniel, "I will make you third ruler in the kingdom." It is evident that he was including his father then, and acknowledging that he was actually the reigning king, but that BelLVAL0shazzar was taking his place while he was not in town.\par \cf0\par \cf3 We could never understand the ten plagues unless we know that these plagues destroyed the authority of the gods of Egypt.\cf0 Though Egypt had over 2,000 gods, these ten that lost their power in the plagues were the most worshipped. That explains God's reference to these plagues as a destruction of the gods of Egypt (\cf2\ul Exo_12:12\cf0\ulnone ; \cf2\ul Num_33:4\cf0\ulnone ). God was not only taking His people away from Egyptian bondage, He was destroying the headquarters of Satan in this land. He showed up the greatest false religion of the day.\par \par One very simple example of how cultural differences are often misunderstood is \cf3 the request of Elisha to obtain a double portion of Elijah's spirit.\cf0 Usually this is stated as though Elisha would get twice as much as Elijah had. That of course would be impossible, but since he asked for it that is the way most people accept it. However, when we know the custom of the firstborn to get a double portion of the inheritance (\cf2\ul Deu_21:17\cf0\ulnone ), we know that what he was asking for was the privilege of being the "first-born" prophet, that is the one who takes Elijah's place. The first born in a family always got twice as much as the other brothers. He did not get twice as much as his father had. \par \pard\li1440\par \pard\fi-1440\li1440 [\tab Assignment 63\par \pard\fi-1440\li2880\par \pard Look up some of these manners and customs, first from the Old Testament, and then from the New. For example: What does the Bible mean by the term "gird up your loins?" [\cf2\ul Job_38:3\cf0\ulnone ; \cf2\ul Job_40:7\cf0\ulnone ; \cf2\ul 1Pe_1:13\cf0\ulnone ]\par \par Why did the man in \cf2\ul Luk_9:59\cf0\ulnone say he wanted to bury his father before following Jesus? [See if you can find the answer to these in dictionaries, commentaries, etc.]\par \par \cf2\ul Mat_8:21-22\cf0\ulnone\par It has recently been shown that what is in view here instead LVAL1is the secondary burial: a year after the first burial, after the flesh had rotted off the bones, the son would return to rebury the bones in a special box in a slot in the tomb's wall. The son in this narrative could thus be asking for as much as a year's delay.\par (from IVP Bible Background Commentary: New Testament copyright (C) 1993 by Craig S. Keener published by InterVarsity Press. All rights reserved.)\par \par \pard\fi216\sa60 Let the dead bury their dead - The word \ldblquote dead\rdblquote is used in this passage in two different senses. It is apparently a paradox, but is suited to convey the idea very distinctly to the mind. The Jews used the word \ldblquote dead\rdblquote often to express indifference toward a thing; or, rather, to show that that thing has no \ldblquote influence\rdblquote over us. Thus, to be dead to the world; to be dead to the law \cf2\ul Rom_7:4\cf0\ulnone ; to be dead to sin \cf2\ul Rom_6:11\cf0\ulnone , means that the world, law, and sin have not influence or control over us; that we are free from them, and act \ldblquote as though they were not.\rdblquote A body in the grave is unaffected by the pomp and vanity, by the gaiety and revelry, by the ambition and splendor that may be near the tomb. So people of the world are dead to religion. They see not its beauty, hear not its voice, are not won by its loveliness. This is the class of people to which the Saviour refers here. Let people, says he, who are uninterested in my work, and who are \ldblquote dead in sin\rdblquote \cf2\ul Eph_2:1\cf0\ulnone , take care of the dead. Your duty is now to follow me.\par \pard\li1440\par \pard Some have felt Jesus condoned dishonesty in the parable of the unjust steward (\cf2\ul Luk_16:1-6; Luk_16:7-15\cf0\ulnone ). That is because they do not understand the duty of a steward in those days. His job was to take the other person's money and invest it and make money with it. That is what he had already done to cause the person to have this debt in the first place. Now hLVAL2e is merely changing the price he originally set for the man. Being a steward he not only could do that, it is his responsibility. He is being very responsible here and wise, not being a thief. Thus both Jesus and the man's master recognized wisdom in the steward's action.\par \cf2\b Since the lord commended him for his wise actions you can rest assured that the rich man still got what he was going to get originally from this deal. We have no way to know how much the rich man had invested in this oil, but if the value was one barrel, and he now made a profit of forty nine that means that the steward had originally planned on making fifty barrels for himself. And forty nine for the master. Now of course he would lose his fifty in this deal but the rich man still gets his forty nine.\par \cf1\b0\fs23\par \cf2\b\fs28 It takes about a bushel and a half of seed to produce an acre of wheat, and depending on where it is grown, wheat will produce from twenty to forty bushels per acre. We will look at these measures as bushels. So if the rich man had five bushels of wheat invested in this one hundred owed, he had intended to get forty five back from his investment, which would mean the steward had planned on getting fifty. The rich man will still get his forty five bushels back as planned, plus his invested five, but the steward will only get thirty instead of the fifty he had originally intended, but in losing the twenty he gains a friend that will later feel indebted to him. Now that is wisdom. It is simply good business and the only one who has any material loss here is the steward, not the rich man. However in the loss he gains a habitation for the future. So if the accusation was true that the steward had been wasting his master\rquote s goods, it was certainly not in this transaction for the rich man still gains by it as intended from the beginning.\par \cf1\b0\fs23\par \cf0\fs28\par \pard\fi-1440\li1440 [\tab Assignment 64\par \pard\fi-1440\li2880\par \pard For another custom from the Old TesLVAL"tament, what is hyssop and what part did it play in Israel's sacrifices? (\cf2\ul Psa_51:9\cf0\ulnone )\par \par Jesus sitting \cf2\ul Luk_2:46\cf0\ulnone\par 5 times in Heb\par Jesus sat in\emdash\par \par \pard{\pntext\f0 1\tab}{\*\pn\pnlvlbody\pnf0\pnindent0\pnstart1\pndec } \fi-360\li360 His person (\cf2\ul Heb_1:3\cf0\ulnone ).\par \pard{\pntext\f0 2\tab}{\*\pn\pnlvlbody\pnf0\pnindent360\pnstart1\pndec } \fi-360\li360\tx360 As our conqueror (\cf2\ul Heb_1:13\cf0\ulnone )\par {\pntext\f0 3\tab}As our Priest (\cf2\ul Heb_8:1\cf0\ulnone ).\par {\pntext\f0 4\tab}As our Offering (\cf2\ul Heb_10:12\cf0\ulnone ).\par {\pntext\f0 5\tab}As Christ (\cf2\ul Heb_12:2\cf0\ulnone ).\par {\pntext\f0 6\tab}UNDER HIS WINGS \cf2\ul Psa_91:1-6\cf0\ulnone\par \pard\par Bart threw away garment \cf2\ul Mar_10:50\cf0\ulnone\par Cleansed temple at time leaven was to be taken from houses\par Eye of servant on hand \cf2\ul Psa_123:2\cf0\ulnone\par Act like going on \cf2\ul Luk_24:28-29\cf0\ulnone ; \cf2\ul Gen_19:1-3\cf0\ulnone\par Abram bargained \cf2\ul Gen_23:8-18\cf0\ulnone\par \cf1\f1\fs29\par \fs29\par } LVALbZ4{\rtf1\ansi\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Georgia;}{\f1\fnil\fcharset0 Georgia;}{\f2\fnil\fcharset2 Symbol;}} {\colortbl ;\red0\green128\blue0;\red0\green0\blue0;\red0\green0\blue255;\red255\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\li720\qc\lang1033\f0\fs28 MANNERS AND CUSTOMS OF ISRAEL\par \pard\li720\par \pard Rev. William Graham in, \ul The\ulnone \ul Jordan\ulnone \ul and\ulnone \ul the\ulnone \ul Rhine\ulnone gives these examples:\par \pard\li2340\par \pard "\emdash They sit when you stand.[teaching]\par \pard\li675\f1 Jesus sat in\emdash\par \pard\par \pard{\pntext\f2\'B7\tab}{\*\pn\pnlvlblt\pnf2\pnindent0{\pntxtb\'B7}}\fi-360\li360 His person (\cf1\ul Heb_1:1-3\cf0\ulnone ).\par \pard{\pntext\f2\'B7\tab}{\*\pn\pnlvlblt\pnf2\pnindent360{\pntxtb\'B7}}\fi-360\li360\tx360 As our conqueror (\cf1\ul Heb_1:13\cf0\ulnone )\par {\pntext\f2\'B7\tab}As our Priest (\cf1\ul Heb_8:1\cf0\ulnone ).\par {\pntext\f2\'B7\tab}As our Offering (\cf1\ul Heb_10:12\cf0\ulnone ).\par {\pntext\f2\'B7\tab}As Christ (\cf1\ul Heb_12:2\cf0\ulnone ).\par \pard\f0\par \emdash They lie when you sit. [eating]\par \emdash They do to the head what you do to the feet. [anoint]\par \emdash They use fire when you use water. [clean metal vessels] pour drink\par \emdash You shave the beard, they shave the head.\par \emdash You move the hat, they touch the breast.\par \emdash You use the lips in salutation, they touch the forehead and cheek. \cf1\ul 2Co_13:12\cf0\ulnone\par \emdash Your house looks outside, their house looks inside.\par \emdash You go out for a walk, they go up on the roof for fresh air.\par \emdash You drain your land, they cry for water.\par \emdash You bring wives and daughters out, they keep the ladies in.\par \emdash Your ladies go bare-faced in the streets, their ladies are always covered.\par \emdash You speak of one another's abstract beauty, they speak of values in beauty." [company of horses\emdash tower of David]\par \cf1\ul Ecc_12:1LVAL5\cf0\ulnone\par Many of the modern church customs and especially in the Roman Catholic Church came from paganism of the past. This is believed to have started with\par NIMROD\par From all indications, he was a despot who was the first warrior and conqueror of other people. He (or his wife) was most likely the one who learned to build forts and use military strategy with multitudes of soldiers storming cities. He figured out ways of making people helpless so that he could subjugate them. If \ul The\ulnone \ul Two\ulnone \ul Babylons\ulnone by Hislop is correct concerning Nimrod, he was the one who caused confession to be started in order to bind people to his priesthood. Legends and vestiges from other religions that sprang from the early Babylonian religion indicate that at the earliest time words took on double meanings. According to Hislop, Nimrod had the first army and trained soldiers in strategic warfare. He was the first to call himself god. From his arose the Hamitic Trinity.\par \pard\li2340\par \pard His wife, Semiramus had the first forts built and was called the "Goddess of fortification." He incorporated sex into his religion and had a special brew made of wine, flour, honey and water for holy use. He started esoteric rites and mysteries that are still found in religions today. He began the study of astrology and witchcraft, necromancy and the use of familiar spirits. He made the first human sacrifices while wild music was being played.\par \pard\li2340\par \pard It is believed that the Babylonian religion that sprang from Nimrod's false worship was the foundation for many of the world religions. The Phoenicians had Tammuz and Asteroth. Egypt had Isis and Horas. India had Isi and Iswara. China had Ching Moo and child. Asia had Cybele and Deoius. Rome had Fortuna and Jupiter-puer (the boy). Rome also had Venus and Cupid. Greece had Aphrodite and Eros. All of these find their roots in the earlier Babyonian worship that was started, according to tradition, by NimroLVAL6d.\par \par There are several scriptures that refer to these practices in the Babylonian religion. In \cf1\ul Jer_51:7\cf0\ulnone the Lord [Jehovah] takes the "cup in hand" in reference to the Babylonian custom of the woman with the silver chalice. \par \cf1\ul Rev_17:4\cf2\ulnone [\b having a golden cup in her hand\b0 ] \cf3\b Thus, then, the cup-bearing goddess was at once Venus, the goddess of licentiousness, and Nemesis, the stern and unmerciful one to all who rebelled against her authority.\cf0\b0 \par The picture is usually portrayed as a woman with a branch in one hand and a cup in the other and her son on her lap. This symbolized the son [branch] of Cush, or Nimrod. In pagan rituals there was a sealing of the oath of brotherhood [fraternization] with the blood in the golden cup.\cf2\fs23\par \cf0\fs28\par \cf3\b Job said he had not kissed his hand (\ul Job_31:26-28\ulnone ), referring to a part of heathen worship. When the hand had touched an idol it became holy and each morning the person kissed that hand in reverence. \par \cf0\b0\par Ezekiel mentions the Israelites forsaking the Lord and indulging in the heathen practice of weeping for Tammuz (\cf1\ul Eze_8:14-17\cf0\ulnone ). Jeremiah mentions the "Queen of Heaven," to whom the people subscribed their success. Job also mentions the vultures eye which may have to do with Babylonian customs (\cf1\ul Job_28:7\cf0\ulnone ), and it is believed that the putting of the branch to the nose was a part of the sodomite rites practiced in Ezekiel's day (\cf1\ul Eze_8:17\cf0\ulnone ).\par \par PAGANISM FLOODED THE CHURCH WHEN CONSTANTINE PROCLAIMED THAT CHRISTIANITY WAS TO BE THE ROMAN RELIGION:\par \par \pard{\pntext\f2\'B7\tab}{\*\pn\pnlvlblt\pnf2\pnindent0{\pntxtb\'B7}}\fi-360\li360 Heathen temples became Roman Churches \par \pard{\pntext\f2\'B7\tab}{\*\pn\pnlvlcont\pnf2\pnindent0{\pntxtb\'B7}}\par \pard{\pntext\f2\'B7\tab}{\*\pn\pnlvlblt\pnf2\pnindent0{\pntxtb\'B7}}\fi-360\li360 Altars of the gods became altars of the saints\LVAL7par \pard{\pntext\f2\'B7\tab}{\*\pn\pnlvlcont\pnf2\pnindent0{\pntxtb\'B7}}\par \pard{\pntext\f2\'B7\tab}{\*\pn\pnlvlblt\pnf2\pnindent0{\pntxtb\'B7}}\fi-360\li360 The curtains, incense, tapers, and votive tablets remained the same.\par \pard{\pntext\f2\'B7\tab}{\*\pn\pnlvlcont\pnf2\pnindent0{\pntxtb\'B7}}\par \pard{\pntext\f2\'B7\tab}{\*\pn\pnlvlblt\pnf2\pnindent0{\pntxtb\'B7}}\fi-360\li360 The aquarinarium was still the vessel for holy water \par \pard{\pntext\f2\'B7\tab}{\*\pn\pnlvlcont\pnf2\pnindent0{\pntxtb\'B7}}\par \pard{\pntext\f2\'B7\tab}{\*\pn\pnlvlblt\pnf2\pnindent0{\pntxtb\'B7}}\fi-360\li360 Peter stood at the gate instead of Janus \par \pard{\pntext\f2\'B7\tab}{\*\pn\pnlvlcont\pnf2\pnindent0{\pntxtb\'B7}}\par \pard{\pntext\f2\'B7\tab}{\*\pn\pnlvlblt\pnf2\pnindent0{\pntxtb\'B7}}\fi-360\li360 The Matre Deum became the Madonna \par \pard{\pntext\f2\'B7\tab}{\*\pn\pnlvlcont\pnf2\pnindent0{\pntxtb\'B7}}\par \pard{\pntext\f2\'B7\tab}{\*\pn\pnlvlblt\pnf2\pnindent0{\pntxtb\'B7}}\fi-360\li360 The lugentes campi, or dismal regions became purgatory \par \pard{\pntext\f2\'B7\tab}{\*\pn\pnlvlcont\pnf2\pnindent0{\pntxtb\'B7}}\par \pard{\pntext\f2\'B7\tab}{\*\pn\pnlvlblt\pnf2\pnindent0{\pntxtb\'B7}}\fi-360\li360 The offerings to the manes were masses to the dead \par \pard{\pntext\f2\'B7\tab}{\*\pn\pnlvlcont\pnf2\pnindent0{\pntxtb\'B7}}\par \pard{\pntext\f2\'B7\tab}{\*\pn\pnlvlblt\pnf2\pnindent0{\pntxtb\'B7}}\fi-360\li360 The name purgatorium was taken from the pagan feast of purification called "Sacrum Purgatorium."\par \pard{\pntext\f2\'B7\tab}{\*\pn\pnlvlcont\pnf2\pnindent0{\pntxtb\'B7}}\par \pard{\pntext\f2\'B7\tab}{\*\pn\pnlvlblt\pnf2\pnindent0{\pntxtb\'B7}}\fi-360\li360 Litanies and processions invoking Christ replaced those to Jupiter \par \pard{\pntext\f2\'B7\tab}{\*\pn\pnlvlcont\pnf2\pnindent0{\pntxtb\'B7}} \par \pard{\pntext\f2\'B7\tab}{\*\pn\pnlvlblt\pnf2\pnindent0{\pntxtb\'B7}}\fi-360\li360 Nuns with vows of celibacy became a new edition of the vestal virgins \par \paLVAL8rd{\pntext\f2\'B7\tab}{\*\pn\pnlvlcont\pnf2\pnindent0{\pntxtb\'B7}}\par \pard{\pntext\f2\'B7\tab}{\*\pn\pnlvlblt\pnf2\pnindent0{\pntxtb\'B7}}\fi-360\li360 Daily sacrifices of the mass is copied from the "Victim-hostia."\par \pard{\pntext\f2\'B7\tab}{\*\pn\pnlvlcont\pnf2\pnindent0{\pntxtb\'B7}}\par \pard{\pntext\f2\'B7\tab}{\*\pn\pnlvlblt\pnf2\pnindent0{\pntxtb\'B7}}\fi-360\li360 The same piece of brass used by the Romans to worship Jupiter is now (with a new head) in St. Peter's at Rome, as Peter. \par \pard\par CUSTOMS OF HOSPITALITY\par These hospitable attitudes were for making the stranger comfortable, yet had many hidden expectations. As with the person who acted as though he would go on and yet did not. This says he wanted to be sure he was sincerely invited in, and that the invitation was not a mere ceremonial gesture. The hospitality was exaggerated to show that the home owner really did want the guest. This happened with Lot (\cf1\ul Gen_19:1-3\cf0\ulnone ) where the angels acted as though they would remain in the streets, but Lot "pressed them greatly" to come in. Jesus did the same thing to the men on the road to Emmaus (\cf1\ul Luk_24:28-29\cf0\ulnone ). He acted as though he was going to continue His journey. They expected the stranger to do that, and the stranger would expect that the hospitable home-owner would invite him in. Sure enough, following custom, they ". . . Constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them."\par \pard\li2340\par \pard Freeman gives a good example of \cf3\b saying things in a hospitable way, but not really meaning it when he speaks of Abraham buying the parcel of land in which to bury Sarah\cf0\b0 (\cf1\ul Gen_23:5-6\cf0\ulnone ). The Bible states it like this: \i "The children of Heth answered Abraham, saying unto him, Hear us, my lord: thou art a mighty prince among us: in the choice of our sepulchers bury thy dead; none of us shall withhold from thee his sepulcLVAL9her, but that thou mayest bury thy dead."\par \i0\par "We have in the interesting narrative of this business transaction an exact representation of the Oriental mode of trafficking. Abraham, a great prince, but a stranger, wishes to buy a piece of land for a family burial place. He makes the proposition to those members of the tribe of Hittites in whose territory the land lies. They respond by offering him the use of any of their own sepulchers which he may select. \par \par This generosity, however, is a mere ceremony preliminary to driving a bargain in which they mean to make as much as possible out of the rich stranger. So, also, when Ephron is approached in reference to selling the lot which Abraham desires, he says, (v. 11) \cf4 'Nay, my lord, hear me: the field give I thee, and the cave that is therein, I give thee; in the presence of the sons of my people give I it thee: bury thy dead.' \cf0 This seems to be a wonderful liberality on the part of this Hittite, but he does not expect that his offer will be accepted; or, if actually accepted, he expects in return a present that shall be worth more than his gift" (\ul Manners and Customs of the Bible\ulnone , page 22).\par \par \tab\par The price Abraham paid was extremely exorbitant. Those who sold the land to him knew, however, that his wife was already dead and he would have to bury her soon. People in Bible times are usually buried the same day they die, and in the place they die. They knew he was in a foreign land and could not afford to take her elsewhere. They knew he was a rich man and could afford to pay a great price. They had a chance of a lifetime and took advantage of it, although by reading of the account in the text it appears as if they almost gave it away.\par \par This custom is still followed in Israel today. \cf3\b Many tourists have been happy at the generosity of a guide who will say to them, \cf0\b0 "Let me guide you through the city." The visitor will usually then say, "How much will it cost me?" The gLVAL:uide will answer, "Oh, for you, nothing. I would not charge you anything." But when the tour is over, the guide states a high price for the trip. He expects\emdash because it is customary\emdash for you to say at the beginning, "Oh I will be willing to pay you well." Then when the trip is over you should bargain as to how much it was worth, and continue until both of you are happy. Not knowing this custom, Americans are usually frustrated to find they had been led to believe something that was not true. Then on top of that, they pay more than they should because they do not know they are expected to bargain when the trip is over. However, the guide is simply following an ancient custom.\par \par There have been questions about Abraham owning a large number of slaves. He used 318 trained servants to take Lot back from his captivity. Lamsa gives us some light on the true identity of these people.\par \par \pard\ri720\i "And when Abram heard that his brother was taken captive, he armed his trained servants, born in his own house, three hundred and eighteen, and pursued them unto Dan" (\cf1\ul\i0 Gen_14:14\cf0\ulnone\i ).\i0\par \pard\par "Abraham was the chief of a large tribe. The author of the book of Genesis gives us the impression that Abraham was head of a family. This is because in the East a tribe is known by the name of the chief thereof. Even today, tribes in Arabia and other parts of the Near East and Middle East are known by the name of their chiefs and their families.\par \par "Abraham had many men in his tribe. Some of them were tending sheep, some were herdsmen, and others were performing other duties. Moreover, all the men who worked for Abraham and served as his soldiers had their own sheep and cattle.\par \par "Abraham took with him 318 trained warriors and, as he trusted in God, this small force was enough with which to defeat his enemies.\par \par "The term 'servants' does not mean slaves. In the East, members of the tribe, when addressing their chief, call him 'ouLVAL;r lord' and speak of themselves as servants. The tribal life is one of the most perfect forms of democracy ever devised by man. The chief of the tribe is looked upon as a father, and he considers all the members of his tribe as his children." (\ul Old Testament Light\ulnone , page 42).\par \par Isaiah said his age was removed from him like a shepherd's tent (\cf1\ul Isa_38:12\cf0\ulnone ). That is, his life was here today and gone tomorrow. \par \par Job said the Lord has "loosed my cord" (\cf1\ul Job_30:11\cf0\ulnone ). When the cord gives way the tent collapses. So the cord is a symbol of the thread of life. Job is simply saying that God has taken my life away or made it useless. \par \par Isaiah spoke of Zion as a place whose tent will not be taken down, her stakes will not be moved and her cords never broken (\cf1\ul Isa_33:20\cf0\ulnone ). This city will be secure like a tent whose pegs cannot be plucked up nor its cords broken. \par \par Perhaps the most intriguing of tent practices was that of Jael who killed Sisera with the tent peg. Sisera was fleeing from Israel and came to the tent of Jael, thinking her husband would be home. He was not, so Sisera asked for a safe place of hiding. She invited him in as was customary in that day. She would have been considered rude to not offer the expected hospitality. However, he went into the woman's part of the tent. He knew no Israelite would come in there. It was a place off limits to anyone. If a woman allowed a stranger into the woman's part of the tent she too would be worthy of death, so a man was never allowed there. In such a case, she was not only allowed to kill the man, but was duty bound to do so in order to save her own honor and protect herself from the consequences should someone find out a man had been inside (\cf1\ul Jdg_4:18\cf0\ulnone ).\par \par There were many things that added to the erosion of their families. Among them were social, economic and religious practices that were responsible for destroyingLVAL< the family unit. Take for example the possibility of a woman being barren. This caused some men to marry a second wife, because childlessness was considered a curse. Sometimes a man would bear a child by a slave. There were times childlessness would cause a divorce, so that a man could marry someone else who could bear him a child. In solving one problem they often caused another. This can well be seen in the lives of Hannah and Sarah.\par \par She could not be forced to leave the Holy land, or the city of Jerusalem. She could not be made to change a town residence for a country one, nor a good house for a bad one. \par \par Marriages were held on Wednesday. That gave time to prepare, and gave the man time to meet the Sanhedrin on Thursday, in case there was a complaint. \par \par Widows married on Thursday and no marriages were held on the Sabbath, or on the day before or after any feast day.\par \par There was to be no marrying of those who were not in their right mind. No drunkard nor minor was allowed to marry, and a widower must wait three festivals before he could marry again. \par \par A widow was to wait three months, or if with an unweaned child, for two years. No woman could marry the third time for any reason. \par \par No marriage was to be within thirty days of a relative's death. \par \par The priest must inquire into the legal descent of his bride. The priest's bride must not be older than six months beyond puberty.\par \cf2\par \cf0 Jesus told His disciples to "salute no man by the way" (\cf1\ul Luk_10:4\cf0\ulnone ). That seems to be rude in our thinking. Had their salutations been as simple as ours He would never have told them this. However, when a person met another on the road in those days, he would rush up to them if it were an long-lost acquaintance, kiss the person on both cheeks, put his right hand over his heart, then on his lips, then his forehead. They would then clasp hands and there would be an exchange of greetings. This would involLVAL=ve asking about the welfare of the family, member by member. Finally before they parted each would invoke the blessings of God upon the other party. This may take some thirty minutes. If they met several acquaintances it would take all day to get to\par \pard\li180\par Ezekiel said Israel had not been "salted at all, nor swaddled at all" (\cf1\ul Eze_16:4\cf0\ulnone ). Only an outcast child would be treated with such neglect. The Israelite child was rubbed well with coarse salt right after it was born so that it would be strong. Its arms and legs would be bound together very tightly to their bodies to make them straight. They were kept bound or "swaddled" up to forty days. Even Mary wrapped Jesus in "swaddling clothes" (\cf1\ul Luk_2:7\cf0\ulnone ).\par \pard\li90 When we read of the woman washing Jesus feet with her tears we think of her kneeling by His feet and weeping (\cf1\ul Luk_7:38\cf0\ulnone ). However, the weeping had been done long before and the tears kept in a bottle. This was a custom of the time, to collect the tears and preserve them in bottles. Even David asked God to put his "tears in your bottle" (\cf1\ul Psa_56:8\cf0\ulnone ), or remember his anguish and sorrow so that the time may come to bring him out of all his afflictions. What makes this woman's act more precious is the fact that she sacrificed this flask of tears that were almost sacred in a family. She willingly poured out years of weeping in one act upon Jesus feet. It would be considered among the greatest of sacrifices in that day.\par \par Even drinking water is different in the Eastern countries. When he is drinking water, he never touches the container with his lips. He tilts his head back, holds the vessel high above his head, and pours a stream of water down into his mouth, and he never appears to swallow. The water just runs down his throat and he never spills it on his face or clothes. Isaiah referred to this when he said, "I will pour water on him that is thirsty" (\cf1\ul Isa_44:3\cf0\ulnonLVAL>e ).\par \par \pard\par Often the farmer was bound so much to his land that he could not travel very much. When he did he wanted to remember the main events of the trip. This was especially true if he visited Jerusalem. For that purpose a visitor to the city would have the major attractions of the city, especially the temple, tattooed on his arms so that he would be reminded of the places he had been. Thus when Israel said, "God has forgotten us," He countered with the symbolism they were accustomed to. They had engraved on their hands the things they wanted to remember, and He had engraved them on His hands so that He could never forget them (\cf1\ul Isa_49:12-16\cf0\ulnone ). Though they could not know it at the time, He was looking down to the time when they were actually engraved on His hands at Calvary.\par \pard\fi-720\li2160\par \pard\li90\cf3 The idea of heaping coals of fire upon some one's head seems foreign to us. It appears we are destroying a person with fire. Solomon said that we should do good to our enemy, feed him if he is hungry and give him water to drink. This would "heap coals of fire upon his head" (\ul Pro_25:21-22\ulnone ). It must first be remembered that in the Bible lands most things are carried on the head. Fire was carried in a fire pan on the head. A fire pan is a pan of coals that go from one home with a fire to another without fire so that the fire can be lighted. It then becomes a symbol of good done to someone else.\par \pard\fi-720\li2160\par \pard The Amplified Bible speaks of these verses like this, "This is not to be understood as a revengeful act, intended to embarrass its victim, but just the opposite. The picture is that of the high priest (\ul Lev_16:12\ulnone ), who on the Day of Atonement took his censer and filled it with 'coals of fire' from off the altar of burnt offering, and then put on them incense for a pleasing, sweet-smelling fragrance. The cloud of it covered the mercy seat and was acceptable to God for atonement. \par \pardLVAL?\li90\par Asa was criticized because he sought physicians instead of God (\ul 2Ch_16:12\ulnone ). That would be because they were Egyptian sorcerers who would claim to heal by looking at animal livers, or calling on demons. This was not a true physician. \par \pard\par \cf0 SABBATH: A burden is the weight of a fig. And if you carried one half fig twice it consisted of a burden. You must not swallow forbidden food over the size of an olive. If you swallowed one half that much and rejected it then ate that much again it is a sin because you tasted the whole amount. If an object was thrown in one hand and caught in the other on the Sabbath, it is a sin. But if caught in the mouth there is no sin.\par \par You could carry water that fell directly from the sky, but not that which ran down the wall. Insects could not be killed on the Sabbath because that would be work. Wool could not be dyed just before the Sabbath because it might not be set by that time and the setting on the Sabbath would be work.\par \par Clothes could not be dried by hot air of a stone. You could not pour hot water on yourself because it might clean the floor. You could not drag a chair because it would make a rut that seeds could be planted in. You could not use a mirror on the Sabbath because you might see a gray hair and pull it out. You could not wear shoes studded with nails because it might make a rut. You could not scrape your shoes except with the back of a knife, but you could put water on them. You could not put oil on them however, because that would improve them.\par \par You could go about with wadding in your ear but not false teeth in your mouth. You could walk on crutches, but not stilts. If you scatter two seeds you are sowing. You could dip a radish or cucumber in salt, but not leave it long (because it pickled). Dirt on your clothes could be crushed or shaken, but not rubbed.\par \par They also had regulations for how much you could carry. You could carry as much animal food as you couLVAL@ld put in the mouth. You could carry one cup of wine, and one mouthful of milk. You could carry enough honey for one wound, and enough oil to anoint one time. You could carry enough water to wet your eye-salve. Anything could be carried that was not considered a burden. You could not carry two horsehairs because you could make a bird trap with it, nor a sheet of paper, or ink, wax, or pebbles, or anything that might be used.\par \par If a hen laid an egg on the Sabbath it cannot be eaten unless the hen was for eating. Then the egg is considered part of the hen that fell off. You could not climb trees, ride, swim, or clap your hands on the Sabbath. To go through grass with nailed shoes is threshing. To catch fleas is hunting. However, you could rub your body if you do not get tired. You could not ask a Gentile to break the Sabbath for you, but you could take advantage of him if he is going to anyway.\par \par We see why Jesus was so much against their practices of washing hands when we consider their multitude of observances (\cf1\ul Mat_15:1-20\cf0\ulnone ). You were to draw water in a measure equal to one half an egg shell. Water was to be poured on both hands, which must be free of anything covering them. The hands were to be lifted up, to make sure the water runs down the wrist, in order to ensure the whole hand is washed, and that polluted water does not run again over the fingers.\par \par Each hand must be rubbed with the other, provided that has been washed, otherwise the rubbing might be done against the head or against the wall. If the water does not reach the wrist the hands are not clean. This cleansing is to be done both before and after eating.\par \par CRUCIFIXION\par Hanging by the wrists, he could inhale, but not exhale. He must press on His feet to come up enough to breath. Pain is too severe to stay thus very long. But He can last for days drawing one tortuous breath after another. That is why the Romans would break the legs of a person being crucified, soLVALA they will die quicker.\par \par C. GEOGRAPHY\par \pard\li720\par \pard The material for the geographical section is from Howard F. Vos \ul Effective\ulnone \ul Bible\ulnone \ul Study\ulnone , pages 105-111.\par \pard\li1440\par \pard Geography comes from two Greek words which mean the description of the earth; but since the basic definition of this term is so close to that of geology, it is necessary to be more explicit in demonstrating the scope of the science. Let us say, then, that geography is the systematized knowledge regarding the earth's surface, its physical features and phenomena, the living creatures upon it, especially man, and the political divisions of mankind. \par \par Scientists speak of mathematical geography, which deals with dimensions, figure, and movements of the earth; physical geography, the configuration of the earth's crust; biological geography, the distribution of living organisms on the surface of the globe; and human geography, the distribution of mankind in relation to the conditions of geographical environment. It will readily be seen that geography is a composite science, making use of astronomy, applied mathematics, physics, geology, and anthropology. \par \par \cf3 Our brief consideration of the field of geography includes (1) the land\emdash its location, size, elevation, natural resources, rainfall, quality of soil, and political and natural barriers; (2) cities and their location; (3) bodies of water\emdash lakes, rivers, and seas; (4) the location of people on the land and the effect of geography on the people.\par KNOW HOW TO DRAW THE MAP OF BIBLE LANDS\par Imagine Promised Land as size of MN and OT Bible lands as TX.\par Think of Jeremiah going from Jerusalem to the Euphrates to bury a garment.\par KNOW THE MAJOR ROADS Way of the Sea, Wilderness, King's Highway.\par UNDERSTAND FORMER AND LATTER RAIN\par \cf0 "the first rains in these countries (Syria, Phoenicia, and the Holy Land) usually fall between Sept and November; the latter between marLVALBch and April:'' \cf3\par TERMS LIKE MOUNTAIN USED FOR GOVT (SEA--PEOPLE)\par TIME LINE\par ADAM 4000\par ENOCH 3500\par NOAH 3000\par FLOOD 2500\par ABRAM 2000\par LAW 1500\par DAVID 1000\par CAPTIVITY 500\par CROSS 0\par CHURCH\par RAPTURE\par TRIB\par 2ND ADVENT\par MILLENNIUM\par GOG AND MAGOG\par WHITE THRONE\par NEW HEAVENS\par \cf0\par The geographical method of Bible study may be developed in relation to an entire book or portion of it, in consideration of a country mentioned in the Bible, as background for the life of a biblical personality, or as a contextual study of a biblical narrative. In working out any of these approaches, it should be helpful to make notations on as many of the following items as a given text will allow.\par \pard\li1440\par \pard\fi-1440\li1440 [\tab Assignment 65\par \pard\fi-1440\li2880\par \pard Probably the most important thing about history and geography concerns the land of Israel. Therefore, as our assignment in this area: How large a land mass is the land of Canaan? What type of topography does it have?\par \pard\li1440\par \pard\fi-360\li360 1. Countries\emdash their boundaries and location.\par \par 2. Configuration of territory under consideration\emdash rivers, mountains, lakes, general elevation, and observations on their importance to the narrative at hand. Are bodies of water and mountains named in other passages of the Bible?\par \par 3. Cities\emdash where located and at what elevation? Are they mentioned elsewhere in scripture? If so, in what connection?\par \par 4. Why is it significant that this event occurred in this geographical context and not in some other?\par \par 5. What can be told about the geographical area by the kind of animals and plants to be found there?\par \par 6. Are any of the geographical terms seemingly symbolic? For example, in the Prophets mountains sometimes stand for the rulers or authority.\par \pard\li1440\par \pard\fi-1440\li1440 [\tab Assignment 66\par \pard\fi-1440\li3600\par LVALC \pard\fi-360\li360 To recognize one of these symbolic geographical terms answer the following: What does the mountain refer to in \cf1\ul Isa_2:1-5\cf0\ulnone ?\par \pard\li1440\par \pard\fi-360\li360 7. What are the effects of geography on history or the biblical narrative or the people of an area in matters of basic economy or livelihood, food and dress, outlook on life, transportation, building materials, writing materials, national and international relations, and the frequency of wars.\par \pard\fi-720\li2160\par \pard A consideration of the geographical context of the events leading up to the birth of Moses and of the first forty years of his life has been chosen in order to provide an example of the geographical method of Bible study. Our investigation is limited to Exodus 1:1--2:15. The first step is to tabulate all matters, in the passage under consideration, that relate in any way to geographical research. This list includes the following: Egypt, store cities\emdash Pithom and Raamses, service in mortar and in brick, and in all manner of service in the field, river, bulrushes, slime, pitch, flags by the river, and sand. It now remains to develop these geographical items in relation to the outline detailed above.\par \pard\li1440\par \pard\fi-360\li360 1. Egypt is located in the northeast corner of the continent of Africa. The Mediterranean Sea on the north, the Libyan desert on the west, Nubia (Sudan) on the south, and the Red Sea and the Sinai Peninsula on the east serve as boundaries.\par \par 2. The configuration of the land is intimated by three terms found in the text\emdash river, sand and field. The river is the Nile; sand tells of the great desert wastes; and the mention of fields indicates that there is a substantial amount o\'a3 arable farm land\emdash not all is desert. Someone has said, "Egypt is the Nile," and such a statement is not hard to substantiate. Were it not for the Nile, which brings water from the Ethiopian highlands, this area of North Africa would be nothiLVALDng but desert waste. Until 1902, when the Aswan dam was completed, the Nile overflowed its banks annually, laying a deposit of rich soil and watering the thirsty land. During the rest of the year the river furnished water for irrigation, domesticated animals and personal needs. Moreover, silt piled up at the mouth of the Nile to form the famous delta of Egypt. Some of the best farm land was to be found here; and it was in the Eastern section of the delta, in an area known as Goshen, that the Israelites were permitted to settle. Along the Nile south of the delta stretched a ribbon of verdant territory varying in width from about nine to thirty miles; the rest of Egypt was desert (except for a few oases), receiving less than one inch of rainfall per year. Although they are not mentioned in Exodus, there were mountains in Egypt. Located mainly along the Red Sea coast, they frequently reached a height of 6,000 feet.\par \par 3. Two cities are mentioned in the Exodus passage\emdash Pithom and Raamses; these are located in the delta, where the children of Israel were living at the time. Though there has been quite a controversy over the identification of these towns, it seems best on the basis of present evidence to equate Pithom with Tell Retabeh and Raamses with Tanis, a Hyksos capital. The main cities of Egypt\emdash Memphis and Thebes\emdash are located to the south of the delta and do not figure in the biblical narrative at this point, but they are mentioned elsewhere in scripture.\par \pard\fi-720\li2880\par \pard\fi-1440\li1440 [\tab Assignment 67\par \pard\fi-1440\li4320\par \pard Notice the author did not mention the reason these cities are so important. What does the Bible say about Pithom and Raamses? The answer will help you understand more the value of knowing where these places are and how they fit into the Bible picture.\par \pard\fi-720\li2880\par \pard 4. It is significant that these events occurred in this geographical context because (l) the providence of God is represented in tLVALEhe fact that the Israelites were permitted to come to Egypt at government expense and live on some of the best land in the nation in the midst of plenty, while much of the rest of the Near East was starving. (2) The Egyptians would have had less control over the Hebrews if they had been in Palestine or somewhere else at this time. (3) Some of the bovine worship of Egypt rubbed off on the Jews, as is demonstrated in the erection by Aaron of the calf in the wilderness. (4) God could get greater glory from a demonstration of His power on a strong nation than He could in dealing with one of the weak peoples of the Near East of that day. (5) Moses was permitted to get a very superior education, which helped to qualify him for his task as leader of his people ( \cf1\ul Act_7:22\cf0\ulnone ) and as author of the Pentateuch. (6) The type of burdens placed on the Hebrews was very different from what it would have been if they were in bondage somewhere else. \par \pard\fi-720\li2880\par \pard Building with mud brick was not so common in Palestine, where rainfall averaged something like twenty-five inches per year. Moreover, the Hebrew men must have been extremely miserable if their work included the cutting of irrigation canals, for they would then have been exposed to the hot Egyptian sun as they labored in the trenches where no breezes could reach them; undoubtedly they stood in water much of the time. At certain times of the year the humidity and heat of the delta area are almost unbearable when one is not working, to say nothing of the agony endured if one is forced to engage in hard labor.\par \pard\fi-720\li2880\par \pard\fi-360\li360 5. Bulrushes and flags are the only Egyptian plants mentioned in the text under consideration, and they do tell a little bit about the geography of the area. "Bulrushes" is the translation of a Hebrew word which may be identified with papyrus\emdash a reed which grows in marshy areas, frequently to a height of ten to fifteen feet. It was often used for the construction LVALFof lighter river vessels, as the ark which was made for Moses (slime and pitch of \cf1\ul Exo_2:3\cf0\ulnone were asphalt and bitumen, probably imported from the Dead Sea region). "Flags" were another of the Egyptian reeds which grew in marshy spots along the Nile.\par \pard\fi-720\li2880\par \pard\fi-1440\li1440 [\tab Assignment 68\par \pard\fi-1440\li4320\par \pard Here are more terms that are important to understand something about. In order to further understand their usage, look in a Bible dictionary under "papyrus" and learn its many uses. Write these down.\par \pard\fi-720\li2880\par \pard\fi-360\li360 6. Since none of the terms in the passage under study seem to be symbolic, we come now to the last question suggested in the plan for developing the geographical method\emdash the effect of geography on the narrative or the people of the area. The progress of the historical narrative is affected by the fact that the Hebrews were located in some of the best farm and grazing land of Egypt; and since arable land was at a premium, the Egyptians were probably worried about the fact that such a large percentage of it was passing into the hands of foreigners. Further, the increasing foreign element posed a threat to the national government and perpetuation of native traditions. It must be said, too, that geography determined the kind of hardships to which the Hebrews were subjected. \par \pard\fi-720\li2880\par \pard The natural resources of the area were not great, and the Nile permitted profitable farming; so the people were largely restricted to agrarian occupations. Furthermore, the slight amount of rainfall permitted the use of sun-dried brick as a building material; abundant quantities of strongly adhesive clay were to be found along the banks of the Nile, as well as in other places throughout Egypt. While stone was used for temples, palaces, and public buildings; city walls, forts, temple enclosures, and lesser buildings were made from mud brick. The geography further affected the peopLVALGle of the area in the type of material the Egyptians used for writing (limitless supplies of papyrus were available along the Nile); the type of clothing they wore (cotton and flax were products of the soil); and the political unity of the land\emdash the river tended to unify the whole Nile Valley, and natural barriers north of the first cataract were few.\par \pard\li1440\par \pard Numerous approaches may be taken to the geographical method of Bible study. Whole books of the Bible or portions of books might be selected as units to be considered in this way. Ruth, Jonah, or Joshua provide interesting book studies; while portions of books that contain rather extensive geographical references are Isaiah 13 - 23, Jeremiah 46 - 51, and Ezekiel 25 - 32, 35, 38, 39. The latter references all relate to nations against which the Prophets pronounce warning or doom. \par \par These sections of the Bible are often difficult to understand. For that reason, we need to spend a lot of time with all types of Bible study methods to understand these books of the Bible. All of the Bible is important to study and whatever we leave out will cause us to be unable to grasp other truths that relate to that subject.\par \pard\li1440\par \pard\fi-1440\li1440 [\tab Assignment 69\par \pard\fi-1440\li2880\par \pard Using the ideas written above, consider some book of the Bible geographically using the material in this study and record your findings. Use a short book or a book that will not take a lot of study to find geographical material.\par \pard\li1440\par \pard Second, the geography of many countries mentioned in the Bible could be developed. Included in the list will be such great nations as Persia, Babylon, Rome, Greece, Assyria, Egypt, and lesser powers such as Moab and Edom.\par \par Third, biblical biography yields much profitable information when studied from this standpoint. The life stories of Jesus, Abraham, Isaac, Jacob, Elijah, Elisha, Samson, Ahab, and Jehu take on new significance when their geoLVALHgraphical setting is fully investigated. To visualize the events without the background upon which they played their role often makes us fail to grasp the importance of the event. This is very true of Jesus, who often used the backdrop of the place He taught as part of His lesson. Those who were there to hear Him could grasp more fully than we can what He said. \par \par Imagine for example, the crowd Jesus spoke to when He said, "Come unto me all you that labor and are heavy laden and I will give you rest" (\cf1\ul Mat_11:28\cf0\ulnone ). There must have been many passing by with heavy loads on their backs. He knew the value of two oxen pulling that same load with a cart. All they needed was a yoke and the load would be much easier. So, typically, if the believer would join with Him in a yoke, rather than trying to carry the load alone, it would be much easier.\par \par Fourth, many scriptural narratives are better understood and more vividly visualized when seen against their geographical backdrop. We might place in this category the wilderness wanderings of the children of Israel, the account of any of Paul's three missionary journeys or the voyage to Rome, the Hebrew conquest of Palestine, the military march of Abraham in Genesis 14, the wanderings of David while fleeing from Saul, the conquests of David after he became king, and the military ventures of Deborah and Barak.\par \par A host of special studies might also be attempted. The student would certainly enjoy a development of the geographical features of the glories of the reign of Solomon as reflected in \cf1\ul 1Ki_9:10-28\cf0\ulnone . Blessing would be derived from a serious investigation of the significance of such great mountains of the Bible as Nebo, Sinai, Ararat, Hor, Gilboa, Moriah, and the Mount of Olives. Great rivers of the Bible and their relation to the biblical narrative should also prove to be a topic worthy of consideration; the Nile, Tigris, Euphrates, Jordan, the Abana, and Pharpar are among those that would  LVAL appear on this list.\par \pard\li1440\par \pard\fi-1440\li1440 [\tab Assignment 70\par \pard\fi-1440\li3600\par \pard As an example of how profitable it can be to know the geographical setting of a person, answer the following: What was the geographical setting of Elijah?\par \par \par \par \cf1\ul Neh_8:15\par \pard\sa200\sl276\slmult1\cf0\ulnone\par \pard\cf2\f1\fs29\par \fs29\par } LVALbZJ{\rtf1\ansi\ansicpg1252\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Georgia;}{\f1\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;\red0\green128\blue0;\red128\green0\blue128;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\cf1\lang1033\f0\fs28 HERM \cf2\ul Neh_8:14\par \par \cf0\ulnone 5. PATTERNS OF THOUGHT\par \par Any time an author uses certain patterns [in literature called \ul motifs]\ulnone you know what is uppermost in his mind. It is often these patterns in literature that make the difference between the excellent writer and the mediocre. For a perceptive understanding of classical music you must be able to discern the pattern. No greater patterns can be found in writings anywhere than are found in the Bible. \par Pattern of temple \cf2\ul Exo_25:9\cf0\ulnone ; \cf2\ul Heb_9:23\par \pard\ri90\cf3\ulnone\b God has used or will use seven temples\par (1) Tabernacle in the Wilderness (Exo 25-40).\par \tab altar 5x5\par \tab laver\par \tab lamp\par \tab bread\par \tab incense\par \tab veil\par \tab ark\par (2) Solomon's Temple (1Ki 5-6)\par \tab altar 25x25\par \tab 10 lavers +reservoir\par \tab 10 lamps\par \tab same ark\par (3) Zerubbabel's Temple (Ezra 3-6)\par \tab known for what was absent\par \tab ark\par \tab shekinah\par \tab fire\par \tab urim\par \tab prophecy\par (4) Herod's Temple. (\cf2\ul Mat_21:12-23\cf3\ulnone ; \cf2\ul Mat_24:1\cf3\ulnone ; \cf2\ul Mat_26:55\cf3\ulnone ; \cf2\ul Mat_27:51\cf3\ulnone )\par \tab rent veil\par (5) Ezekiel's Temple (Eze 40-48)\par \tab river\par \tab no ark\par \tab no bread\par \tab no lamp\par (6) New Jerusalem (\ul Rev_21:22\ulnone ) \par (7) Your Body (\ul 1Co_6:19-20\ulnone ) \par My life is a living stone in His Temple (1Pe_2:5; Eph_2:20-22). \par My body must have an altar where I place my life (\ul Rom_12:1-2; \cf2\b0 Rom_6:13\cf3\b ; \cf2\b0 Rom_6:16\cf3\b ; \cf2\b0 Rom_6:19\cf3\ulnone\b ).\par We have an altar (\ul Heb_13:10-16\ulnone ).\par We have a laver\par We were washed alLVALKl over one time in baptism (\ul Act_2:38; Act_22:16\ulnone ) and wash daily our hands and feet (\ul Eph_5:26-27; 1Jo_3:2-3; 2Co_6:17-18; 2Co_7:1\ulnone ).\par We have a light [revelation] of Him (\ul Mat_5:16\ulnone ; \ul Eph_1:17-18\ulnone ; \ul Luk_24:45-49 SEE CANDLE Exo_25:31\ulnone ) \par He feeds us with His word (\ul Psa_19:10\ulnone ; \ul Psa_34:8-10\ulnone ; \ul Heb_4:12-13\ulnone ). He is the bread of life (\ul Joh_6:35\ulnone ; \ul Joh_6:48\ulnone )\par We have a place of worship; altar of incense (\ul Joh_4:24; Heb_13:15; 1Pe_2:5\ulnone )\par We have a Most Holy Place; and are filled with His Spirit (\ul Eph_5:18\ulnone )\par All parts of the temple are made for the Most Holy Place\par \pard\cf0\b0\par Brides\par \tab Eve (made of man)\par \tab Rebekah (related)\par \tab Asenath (change gods)\par \tab Zipporah (bloody husband)\par \tab Captive (lose old life)\par \tab Ruth (Kinsman Redeemer)\par \tab Shunnamite (bride of love)\par Seed of woman (Bloodline)\par \tab Eve (Seth)\par \tab Sarah (Isaac)\par \tab Rebekah (Jacob)\par \tab Tamar (Phares)\par \tab Ruth (David)\par \tab Bathsheba (Solomon)\par \tab Mary (Jesus)\par A person who is going to grasp the mind of God must recognize that He speaks often of dwelling with His people (\cf2\ul Exo_25:8\cf0\ulnone ; \cf2\ul Eze_43:7\cf0\ulnone ; \cf2\ul Rev_21:3\cf0\ulnone ). Notice that He deals with people at different times in uniquely different ways. This is recognized as dispensations in modern Bible study. Those who deny that there even are any such dispensations acknowledge by their denial that they have not seen God's patterns throughout scripture. Notice how much emphasis God places on His name. That means it is very important to Him, though a name may mean very little to us. This is then a pattern God follows.\par \par There is often great debate over what is to be considered a type and what is not. The author of material that uses such language is the one who decides that, not some critic who later reaLVALLds his material. Therefore the way to discern typology is to understand the patterns God uses and notice where something is typical or illustrative of that pattern. \par \par Though there are many patterns God uses throughout scripture, we will look at four of the more important ones. To fully grasp God's purpose and drama of redemption it is absolutely necessary to understand these particular patterns. That does not mean these are the only ones that have great significance. It would be valuable for any Bible student to study such patterns as the kingdoms, the mysteries, the judgments, and God's always saving the best until last. Such guidelines in the mind of God make His Word much more understandable because it is what He was planning from the beginning. And known unto God are all His works before He began them (\cf2\ul Act_15:18\cf0\ulnone ).\par \par A. DISPENSATIONS\par Calvin had one\par Some have two OT NT\par Catholic has three Patriarchial, Mosiac Christian\par Some have four (those with Eternal)\par Some with five (those dividing Millennial and New Heaven & earth)\par Six leave off promise dispensation\par Scofield had 7\par We will use \ul Chafer's\ulnone \ul Systematic\ulnone \ul Theology\ulnone , vol. 1, pages 40-41 for a brief definition of the dispensations.\par \par As a time measurement, a dispensation is a period which is identified by its relation to some particular purpose of God\emdash a purpose to be accomplished within that period. The earlier dispensations, being so far removed in point of time from the present, are not as clearly defined as are the later dispensations. For this reason, Bible expositors are not always agreed regarding the precise features of the more remote periods. Some obvious dispensational divisions are: \cf2\ul Eph_1:10\cf0\ulnone\par \pard\li360 ALL PLANS AND PROGRAMS OF GOD WILL COME TO FRUITION\par \cf2\ul Gen_1:26-30\cf1\ulnone\par \cf2\ul Heb_2:5-11\par Isa_2:1-5\par Exo_19:4-6\par \cf0\ulnone LAW FULFILLED \cf2\ul Mat_5:1LVALM7-18\cf0\ulnone\par PROPHECIES WILL BE CULMINATED\par \cf2\ul Dan_9:24; Eph_1:10\cf0\ulnone\par TRANSGRESSION FINISHED (ADAM'S)\par SIN ENDED \par RECONCILIATION FOR INIQUITY (CROSS)\par EVERLASTING RIGHTEOUSNESS (MILL)\par SEAL UP VISION AND PROPHECY (NO MORE NEEDED)\par ANOINT MOST HOLY\par INDIVIDUAL DISPENSATIONS WILL YIELD THEIR RESULTS \cf2\ul 1Co_9:17\cf0\ulnone\par \pard\fi-1440\li1440 [\tab Assignment 71\par \pard\fi-1440\li2880\par \pard Before reading the following dispensations as given by Scofield, look up the definition of dispensation in a Bible Dictionary and write it down. \par \par After you have read these, see if you can find in a Bible encyclopedia other time frames for dispensations than these listed in your notebook.\par \par \pard\fi-360\li360 ( l ) \tab The Dispensation of Innocence, which extended from the creation to the fall of Adam. The time is unrevealed; Adam's divine commission in that period and his failure indicate the course and end of the divine intention within that era.\par \par (2) \tab The Dispensation of Conscience, which extended from Adam's fall to the flood, in which age conscience was, apparently, the dominating feature of human life on the earth and the basis of man's relationship with God. \cf2\ul Rom_2:15\cf0\ulnone\par \par (3) \tab The Dispensation of Human Government, which extended from the flood to the call of Abraham, is characterized by the committing of self-government to men, and is terminated by the introduction of a new divine purpose.\par \par (4) \tab The Dispensation of Promise, which is continued from the call of Abraham to the giving and acceptance of the Mosaic Law at Sinai. During this age the divine promise alone sustains Abraham and his posterity. While \cf2\ul Heb_11:13\cf0\ulnone , 39 refer to Old Testament saints generally in that no major Old Testament promise was realized during its own period, these passages are specifically true of those who lived within the age of promise. That Abraham lived by divine prLVALNomise is a theme of both Testaments.\par \par (5) \tab The Dispensation of the Law, which extended from the giving of the Law of Jehovah by Moses and its acceptance by Israel at Sinai (Exodus 19:3\emdash 31:18). It continued as the authoritative government of God over His people Israel and thus characterized that age until it ended with the death of Christ. A very brief portion of that age (probably seven years which Christ declared would be shortened\emdash\cf2\ul Mat_24:21-22\cf0\ulnone ), which is Daniel's seventieth week (\cf2\ul Dan_9:24-27\cf0\ulnone ), yet remains to run its course.\par \par (6) \tab The Dispensation of Grace, which extends from the death of Christ until His return to receive His Bride. It is an age characterized by grace in the sense that in this age God, who has always acted in grace toward any and all of the human family whom He has blessed, is now making a specific heavenly demonstration of His grace by and through the whole company of Jews and Gentiles who are saved by grace through faith in Christ. These are a heavenly people who, because their citizenship is in heaven, are removed both by resurrection and translation from the earth when their elect number is completed. As stated above, a brief period follows the removal of the church from the earth, which period is not related to the present era and is not characterized by a demonstration of divine grace, but rather by God's judgments upon a Christ-rejecting world. This age is also a period in which man is tested under grace.\par \par (7) \tab The Dispensation of Kingdom Rule, which continues from the second advent of Christ on for a thousand years and ends with the creation of a new heaven and a new earth. It is characterized by the facts that Satan is bound, the covenants of Israel are fulfilled, creation is delivered from its bondage, and the Lord Himself will reign over the earth and on the throne of His father David.\par \pard\par The Apostle Paul brought all of these dispensations to a culmination in EphesiLVALOans \cf2\ul Eph_1:10\cf0\ulnone . From chapter 1, verse one through the most of the chapter He describes God's will concerning God's plan of redemption. In verse ten he says all ages are brought together into one unit. This shows God's plans and patterns have a definite goal from the beginning. God had something in mind when He began that will eventually culminate in all ages becoming one. It is understanding this that gives a Bible student a grasp of God's mind.\par \pard\li1440\par \pard\fi-1440\li1440 [\tab Assignment 72\par \pard\fi-1440\li2880\par \pard According to the definition of a "dispensation" given above, what did Paul mean when he said a dispensation of the gospel was committed to him? \cf2\ul 1Co_9:17\cf0\ulnone\par \par B.\tab COVENANTS \par \par Failure to understand the covenants causes the Seventh Day Adventists to place us under the Sabbath today. They have very strong points concerning the keeping of the seventh day as the Sabbath. However, they fail to recognize a very basic element. The Sabbath is a particular symbol of God for Israel (\cf2\ul Exo_31:12-17\cf0\ulnone ). God told Israel the Sabbath was "\ul a sign between me and the children of Israel forever\ulnone " (verse 17). \par \par The Judaizers had the same problem with circumcision. Because it was a definite symbol for Israel throughout their generations, they thought the church was required to keep it. However the council at Jerusalem (Acts 15) decided that this was part of Israel's covenant that would not be required of Gentiles.\par \par We will use \ul Chafer\ulnone \ul Systematic\ulnone \ul Theology\ulnone , vol 1, page 39-41 for a list of the covenants.\par \par \pard\fi-360\li360 (1) \tab The Covenant of Works, which is the theologian's designation for those blessings God has offered men and conditioned on human merit. Before the fall, Adam was related to God by a covenant of works. Until he is saved, man is under an inherent obligation to be in character like his Creator and to do HisLVALP will.\par \par (2) \tab The Covenant of Grace, which is the term used by theologians to indicate all aspects of divine grace toward man in all ages. The exercise of divine grace is rendered righteously possible by the satisfaction to divine judgments which is provided in the death of Christ. The phrase Covenant of Grace is not found in the Bible and, as often presented by human teachers, is far from a Scriptural conception.\par \par (3) \tab The Edenic Covenant (\cf2\ul Gen_1:28-30\cf0\ulnone ; \cf2\ul Gen_2:16-17\cf0\ulnone ), which is Jehovah's declaration incorporating seven features that conditioned the life of unfallen man on the earth.\par \par (4) \tab The Adamic Covenant (\cf2\ul Gen_3:14-19\cf0\ulnone ), which is also in seven parts and conditions man's life on the earth after the fall. Much that is in this covenant is perpetual throughout all generations until the curse is lifted from creation (\cf2\ul Rom_8:19-23\cf0\ulnone ).\par \par (6) \tab The Noahic Covenant (Genesis 8:20\emdash 9:27), which, again, is in seven particulars and discloses the divine intent respecting human government and posterity in all succeeding generations beginning with Noah.\par \pard\fi-720\li2160\par \pard\fi-1440\li1440 [\tab Assignment 73\par \pard\fi-1440\li2880\par \pard Now we ask you do do something we have not covered. Using the idea of the covenant above, and before looking at these more important biblical covenants, answer the following: What is the difference between a covenant and a contract? Which one does marriage fall under?\par \pard\fi-720\li2160\par \pard\fi-360\li360 (7) \tab The Abrahamic Covenant (\cf2\ul Gen_12:1-3\cf0\ulnone ; \cf2\ul Gen_13:14-17\cf0\ulnone ; \cf2\ul Gen_15:1-18\cf0\ulnone ; \cf2\ul Gen_17:1-8\cf0\ulnone ), which, likewise, is in seven divisions or divine objectives. This covenant guarantees everlasting blessings upon Abraham, his seed, and all the families of the earth.\par \par (8) \tab The Mosaic Covenant (Ex. 20:1\emdash 31:18) which is in three partLVALQs, namely, the commandments, the judgments, and the ordinances which, in turn, directed the moral, social, and religious life of Israel and imposed penalties for every failure. The Mosaic Covenant is a covenant of works. Its blessings were made to depend on human faithfulness. It also provided the remedial sacrifices by which the sin and failure of those under the covenant could be cared for and they restored to right relations with God.\par \par (9) \tab The Palestinian Covenant (\cf2\ul Deu_30:1-9\cf0\ulnone ), which is in seven particulars and discloses what Jehovah will yet do in regathering, blessing, and restoring Israel to her own land.\par \par (10) \tab The Davidic Covenant (\cf2\ul 2Sa_7:5-19\cf0\ulnone ), which secures three paramount advantages to Israel through the Davidic House, namely, an everlasting throne, an everlasting kingdom, and an everlasting King to sit on David's throne.\par \par (11) \tab The New Covenant for the church (\cf2\ul Luk_22:20\cf0\ulnone ), which incorporates every promise of saving and keeping grace for those of the present age who believe. Its many blessings are either possessions or positions in Christ.\par \par (12) \tab The New Covenant for Israel (\cf2\ul Jer_31:31-34\cf0\ulnone ; \cf2\ul Heb_8:7-12\cf0\ulnone ), which covenant is "new" in the sense that it supersedes as a rule of life the Mosaic Covenant that Israel broke, but it does not alter or conflict with the Palestinian Covenant, the Abrahamic Covenant, or the Davidic Covenant. Its blessings are fourfold and all yet future, though assured unconditionally on the unfailing faithfulness of God.\par \pard\fi-720\li2160\par \pard\fi-1440\li1440 [\tab Assignment 74\par \pard\fi-1440\li3600\par \pard Since the Abrahamic covenant we have just mentioned, and the covenants that came out of it, are the most important in the Bible: Look in some study aid that has material in it on the covenants and learn what you can about the Abrahamic covenant and those that came out of it, that is the Palestinian,LVALR the Davidic, and the New Covenant of \cf2\ul Jer_31:31\cf0\ulnone . Describe your understanding of the importance of this covenant.\par \par \cf1\f1\fs29 C.\tab CHRISTO-CENTRIC ELEMENT \par \par The Christo-centric principle - Scriptures show that Christ is the central Person of the Bible. The Written Word revolves around Him Who is the Living Word. He is the Hub of the wheel of Truth and all truths are as spokes relating to Him. \par \par The picture of the entire Bible is a picture of Jesus Christ. The testimony of Jesus is the spirit of prophecy (Rev_19:10). All things were made by Him and for Him, and without Him was not anything made (Joh_1:3). Once a person sees the big picture of the Bible, the individual pieces fall into place. Jesus is magnified by all the typical events and materials of the Old Testament. The more you study the Old Testament the more the picture of Jesus Christ becomes clear in your mind.\par \par When we fail to see God's portrait of Christ in the Old Testament it is no more than ritual, customs, places and names. It is virtually meaningless. In fact, Israel still has a veil over their eyes when it comes to the purpose of the Old Testament (2Co_3:14-16). \par \par Jesus declared that the Old Testament was a picture of Himself. One day as He talked with the Jews concerning Himself He declared, "Search the scriptures [Old Testament] for in them you think you have eternal life, and they [these Old Testament scriptures] are they that testify of me" (Joh_5:39-40). He declared to them that "Moses wrote of me" (Joh_5:45-46). He tried to get them to understand why they had an Old Testament in the first place. Shortly before He went away, He told His disciples that the law of Moses, the prophets, and the Psalms were all written about Him (Luk_24:44). \par \par Jesus told us where to look to find Himself (Joh_5:39) What scriptures? OT There was no New Testament yet.\par Luk_24:44 \par \par How far will we have to go in our Bible to find Him? Let us begiLVALSn in Gen_1:1 \ldblquote In the beginning God created the heaven and the earth.\rdblquote\par I have found Him already. \par \par Joh_1:1-3\par A word is a medium of manifestation. I have in mind a thought, but others do not know its nature. However, the moment I clothe that thought with words you will recognize it. \par Words manifest unseen thoughts. JESUS MADE MANIFEST THE INVISIBLE GOD.\par A word is a means of communication. By words we transmit information to others. I express myself, make my will known, impart knowledge by words. JESUS COMMUNICATES GOD\rquote S LIFE AND LOVE TO US.\par A word is a method of revelation. We show others our intellect and moral character by our words. JESUS SHOWED THE ATTRIBUTES AND PERFECTIONS OF GOD. He manifested God\rquote s power, wisdom, holiness, and grace.\par \par JESUS IN EVERY BOOK OF THE BIBLE\par \par In Genesis He is the \par \tab Creator (Gen_1:1-3; Joh_1:1-3; Col_1:16-18; \cf2\ul Heb_1:1-3\cf1\ulnone )\par \tab Bridegroom (\cf2\ul Gen_2:18\cf1\ulnone )\par \tab Seed of the woman (\cf2\ul Gen_3:15\cf1\ulnone )\par \tab Sacrificed Son (Gen 22)\par \tab Ark of Noah \cf2\ul Gen_7:1\cf1\ulnone\par \tab Savior (Joseph Gen 37-50)\par \b\fs20\tab\b0\fs29 King \cf2\ul Gen_49:10\par \cf1\ulnone\b\fs20\tab [SEE JESUS IS THE \cf2\ul Gen_3:15\cf1\ulnone ]\par \b0\fs29 In Exodus He is the Passover Lamb (1Co_5:7)\par Tabernacle\par In Leviticus He is the \par \tab High Priest (Psa_110:1-4; Heb_5:1-6)\par \tab Offering\par In Numbers He is the Star of Jacob (Num_24:17)\par In Deuteronomy He is the Prophet like unto Moses (Deu_18:15)\par In Joshua He is the Captain of the Lord\rquote s Host (Jos_5:14-15)\par In Judges He is the Righteous Judge\par In Ruth He is the Kinsman-Redeemer (\cf2\ul Rth_3:18\cf1\ulnone )\par In 1 and 2 Samuel He is the Deliverer\par In 1 and 2 Kings He is the King of Kings\par In 1 and 2 Chronicles he is David\rquote s Heir\par In Ezra He is the Faithful Scribe who writes on our hearts\par In NehemiaLVALTh He is the Restorer and Rebuilder\par In Esther He is our Intercessor\par In Job He is our Risen Redeemer (Job_19:23-27)\par In Psalms He is the Son of God (Psa_2:7)\par \tab Suffering Shepherd (Psa 22)\par \tab Good Shepherd (Psa 23)\par \tab Kingly Shepherd (Psa 24)\par In Proverbs He is our Wisdom (Pro_8:22-24)\par In Ecclesiastes He is our Preacher (Ecc_1:1; Ecc_1:12-13)\par In Song of Solomon He is our Lover and Bridegroom\par In Isaiah He is the Stricken Messiah (Isa_2:11)\par \tab Child born and son given\par \tab Judge \cf2\ul Isa_11:1\cf1\ulnone\par \tab Suffering Savior 53\par In Jeremiah He is our Compassionate Savior\par \tab Balm of Gilead \cf2\ul Jer_8:22\cf1\ulnone\par \tab Fountain of living water \cf2\ul Jer_2:13\cf1\ulnone\par \tab Branch (Jer_23:5; Jer_23:15)\par \tab True Shepherd (\cf2\ul Jer_23:1-6\cf1\ulnone )\par \tab Potter (\cf2\ul Jer_18:6\cf1\ulnone )\par In Lamentations He is the Man of Sorrows (Lam_3:30-32)\par \tab Compassionate One \cf2\ul Lam_3:22\cf1\ulnone\par \tab Faithul \cf2\ul Lam_3:23\cf1\ulnone\par In Ezekiel He is the Man on the throne (Eze_1:26-27)\par \tab Glory that fills the temple \cf2\ul Eze_43:7\cf1\ulnone\par In Daniel He is the \par \tab Fourth Man in the Fire (Dan_3:24)\par \tab Stone cut out without hands (Dan_2:44-45)\par \tab Messiah the Prince (\cf2\ul Dan_9:25\cf1\ulnone )\par \tab Crucified (\cf2\ul Dan_9:26\cf1\ulnone )\par \tab Has everlasting dominion (\cf2\ul Dan_7:14\cf1\ulnone )\par In Hosea He is the Faithful Husband\par \tab Bought his wife back (\cf2\ul Hos_3:1-3\cf1\ulnone )\par \tab King \cf2\ul Hos_3:5\cf1\ulnone\par \tab Resurrection \cf2\ul Hos_6:2\cf1\ulnone\par \tab Son called out of Egypt \cf2\ul Hos_11:1\cf1\ulnone\par \tab Savior \cf2\ul Hos_13:4\cf1\ulnone\par In Joel He is the Outpourer of the Spirit (\cf2\ul Joe_2:28-32\cf1\ulnone )\par \tab Hope of His people \cf2\ul Joe_3:16\cf1\ulnone\par In Amos He is our Plumb Line (Amo_7:7-8)\par \tab Raise tabernacle of David \cf2\ul Amo_9:1LVALU1\cf1\ulnone\par \tab Possess the Gentiles (\cf2\ul Amo_9:12\cf1\ulnone )\par In Obadiah He is the King of the Kingdom \cf2\ul Oba_1:21\cf1\ulnone\par In Jonah He is the One Who Rose from the Dead (\cf2\ul Mat_12:39-40\cf1\ulnone )\par In Micah He is the \par \tab Everlasting Ruler (Mic_5:2) \par \tab Breaker (Mic_2:13)\par \tab King (\cf2\ul Mic_4:7\cf1\ulnone )\par \tab Smitten (crucifixion) (\cf2\ul Mic_5:1\cf1\ulnone )\par \tab Shepherd (\cf2\ul Mic_5:3\cf1\ulnone )\par In Nahum He is the Avenger (Nah_1:1-3)\par In Habakkuk He is the Lord in His Temple (Hab_2:20)\par In Zephaniah He is the Savior in Israel\rquote s midst (Zep_3:17)\par In Haggai He is the Desire of All Nations (Hag_2:7; \cf2\ul Gen_49:10\cf1\ulnone )\par In Zechariah He is the:\par \tab Apostle (\cf2\ul Zec_2:8-11\cf1\ulnone )\par \tab Servant (\cf2\ul Zec_3:8\cf1\ulnone )\par \tab Branch (\cf2\ul Zec_3:8\cf1\ulnone ; \cf2\ul Zec_6:12\cf1\ulnone )\par \tab Cornerstone (\cf2\ul Zec_3:9\cf1\ulnone )\par \tab King-Priest (\cf2\ul Zec_6:13\cf1\ulnone )\par \tab King in Humility (\cf2\ul Zec_9:9-10\cf1\ulnone )\par \tab Great Shepherd (\cf2\ul Zec_11:7\cf1\ulnone )\par \tab Betrayed (\cf2\ul Zec_11:12-13\cf1\ulnone )\par \tab Conqueror (\cf2\ul Zec_12:8\cf1\ulnone )\par \tab Hands pierced (\cf2\ul Zec_12:10\cf1\ulnone )\par \tab Wounded hands (\cf2\ul Zec_13:6\cf1\ulnone )\par \tab Mourned (\cf2\ul Zec_12:10\cf1\ulnone )\par \tab Fountain (\cf2\ul Zec_13:1\cf1\ulnone )\par \tab Humanity and Deity (\cf2\ul Zec_6:12\cf1\ulnone ; \cf2\ul Zec_13:7\cf1\ulnone )\par \tab Smitten Shepherd (\cf2\ul Zec_13:7-9\cf1\ulnone )\par \tab Feet on the Mount of Olives (\cf2\ul Zec_14:4\cf1\ulnone )\par \tab Reigns as King of all the earth (\cf2\ul Zec_14:9\cf1\ulnone )\par \tab Bodies consume at His presence (\cf2\ul Zec_14:12\cf1\ulnone )\par In Malachi He is the \par \tab Lord who comes to his temple (\cf2\ul Mal_3:1\cf1\ulnone )\par \tab Refiner (Mal_3:2)\par \tab Son of Righteousness with healing in His wings (\cfLVAL2\ul Mal_4:2\cf1\ulnone )\par In Matthew He is our Lion King\par In Mark He is our Servant Ox\par In Luke He is the Perfect Son of Man\par In John He is the Word made flesh\par In Acts He is the Tongues of fire\par In Romans He is the Lord of Righteousness\par In 1 Corinthians He is the First Fruits from the Dead\par In 2 Corinthians He is our Sufficiency\par In Galatians He is our Freedom\par In Ephesians He is the Head of the Church\par In Philippians He is the Ascended Lord\par In Colossians He is the Fullness of the Godhead bodily\par In 1 and 2 Thessalonians He is our Coming King\par In 1 Timothy He is our Counselor\par In 2 Timothy He is our Teacher\par In Titus He is our Pastor\par In Philemon He is our Compassionate Friend\par In Hebrews He is our Great High Priest\par In James He is the Perfect Gift\par In 1 Peter He is the Cornerstone\par In 2 Peter He is the Way\par In 1 John He is Love\par In 2 John He is the Truth\par In 3 John He is our Prosperity\par In Jude He is the Coming Judge\par In Revelation He is the Victorious King of Kings and Lord of Lords\par \par \cf0\f0\fs28\par \cf1\f1\fs29\par } LVALbZW{\rtf1\ansi\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Georgia;}{\f1\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green128\blue0;\red0\green0\blue255;\red255\green0\blue0;\red0\green0\blue0;\red0\green128\blue128;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\lang1033\f0\fs28 D. \tab SALVATION\par \par If our plan of salvation is correct it should be seen throughout scripture and not just in this dispensation. If God uses patterns then surely the greatest plan of all must be in a particular pattern. We do not have far to look to see the pattern Peter used on the day of Pentecost. He said there were three things required for entrance into a salvation experience, (1) repent, (2) be baptized in Jesus name, and (3) receive the gift of the Holy Ghost (\cf1\ul Act_2:38\cf0\ulnone ). Of course this is not all there is to salvation, but it is the new birth, the beginning of salvation. After that is the life of salvation to be lived, the bearing of the fruit of the Spirit. \cf2 Notice how that plan of salvation is located throughout the scripture.\par \pard\li1440\cf0\par \pard\fi-1440\li1440 [\tab Assignment 75\par \pard\fi-1440\li2880\par \pard Before looking at the salvation plan through the Bible, it is important to know the plan in its easiest to understand terms: How can the plan of salvation be broken down into the simplest requirements? We have just given the answer. \cf1\ul Act_2:38\cf0\ulnone\par \pard\li1440\par \pard\fi-360\li360 1.\tab We begin at the beginning. When the earth was created it went through a similar experience. It was without form and void. Then the Spirit of God moved [brooded] upon the water and immediately the six days of creation began. There was at that time a leaving of an old world, going through the water and Spirit and coming out a new world of creation. The new creation was the old world transformed. This is the same pattern as at Pentecost.\par \par 2.\tab The next time we see this pattern emerge is when Noah was told to build an ark toLVALX the saving of his house. How would he be saved? He would leave an old world behind, go through a water and Spirit experience [God was with Him in the boat] and come out into a brand new world. \par \par 3.\tab Then when Israel was to be saved from Egyptian bondage they went through the Red Sea. Again they left an old world behind, went through the water while the Spirit was in a cloud above, and passed into a new land.\par \par 4.\tab Then Israel left the wilderness, passed through the waters of Jordan with the Spirit of God with them in the ark of the covenant, and they came into the promised land of milk and honey. \par \par 5.\tab When Moses was told to build the Tabernacle he was told it was a pattern of things in Heaven. Heaven is a place of salvation. Then we should expect to find in it these same elements. Sure enough, at the gate is the place of repentance or death in the brazen altar. Then comes the water and the priest then goes into the holy place to prepare to enter God's presence in the Holiest place. There was where the ark of the covenant dwelt, God's presence. The same plan was used basically for the building of the Temple by Solomon. In these salvation houses was a place for leaving the old world, going through a water and Spirit experience, and coming out into a new world.\par \par 6.\tab Jesus died and was buried and rose again, and we are to enter with Him into this experience by repentance, baptism and receiving the Holy Ghost (\cf1\ul Rom_6:1-8\cf0\ulnone ).\par \par 7.\tab Our salvation today retains that same pattern. As in each of these past experiences there were different elements and methods by which to enter into this salvation experience, they still all contained the same pattern; leaving an old world, going through water and Spirit and coming up into a new world. That is our plan today.\par \par \pard\fi-720\li2160 [\cf1\ul Gen_4:1\cf0\ulnone ]\par \pard\cf2 Notice the plan of salvation was also laid down in a pattern of rejecting the first boLVALYrn and accepting the second born.\cf0 God was going to eventually reject our old man and require that we be born again into a new creation. Thus we see God made sure these patterns were laid down throughout God's people from Adam to Christ. \par \par Not all second born were made superior to the first born, but those who were part of His eternal drama of redemption seemed to always be chosen to take that role. That is why we have to discriminate between stories of the Bible and recognize how they fit into His plan. We could use a few others than these listed here, for they too would fit, but these listed are the ones from the direct line of redemption back to Adam. We could, for example, use Solomon who was born after the child that died. Though both were from Bathsheba, the first was born out of a sinful situation, and Solomon was born to ensure the heritage of the dead man, Uzziah. Thus Solomon was chosen as second born also. \par \pard\li1440\par \pard\fi-360\li360 1.\tab Cain was born first but his religion was rejected because it was of his own works. Abel had an acceptable sacrifice and by it declared he was righteous (\cf1\ul Heb_11:4\cf0\ulnone ).\par \par 2.\tab Ishmael was born first but he was a child of doubt. The promised seed was Isaac who was of miracle birth. Thus God again rejected the first birth and accepted the second born.\par \par 3.\tab Esau was born before Jacob but he was profane and thus God would say He hated Esau but loved Jacob (\cf1\ul Mal_1:1-3\cf0\ulnone ). God hates our first man and loves our second birth.\par \par 4.\tab When it came time to bless the sons of Joseph, Jacob crossed his hands so that the younger Ephraim would be blessed above the older Manasseh. Joseph tried to get his father to change his hands, but the old man was having a revelation from God, that the elder is to be rejected for the second born to obtain the birthright.\par \par 5.\tab Israel has been blinded for the last two thousand years so that the church can take her pLVALZlace, thus the first have become last and the last have become first.\par \par 6.\tab Our old man is to die so that our new man can live. We must be born again in order to see or enter the kingdom of God (\cf1\ul Joh_3:3-5\cf0\ulnone ). Thus God has not changed the pattern. Salvation still has the same patterns as at the beginning.\par \pard\fi-720\li2160\par \pard\fi-1440\li1440 [\tab Assignment 76\par \pard\fi-1440\li3600\par \pard To see if you understand the plan of salvation throughout the Old Testament we ask you: How would the ark of Noah, or the Tabernacle in the wilderness, or some other event in the Old Testament be a picture of salvation?\par \par Genesis contains, in germ form, almost all of the great doctrines that are afterwards fully developed in other Bible books. What is begun in Genesis is a seed for a development in the later drama of redemption. Its typical aspects contain only the germ of the truth to later be fully manifested in the antitype.\par All that is in the acorn will some day be in the large oak tree.\par \pard{\pntext\f0 (1)\tab}{\*\pn\pnlvlbody\pnf0\pnindent360\pnstart1\pndec{\pntxtb(}{\pntxta)}} \fi-465\li465\tx465 The beginning of CREATION leads to a new creation (\cf1\ul 2Co_5:17\cf0\ulnone ; \cf1\ul Rom_8:28-29\cf0\ulnone ; \cf1\ul Col_3:10\cf0\ulnone ; \cf1\ul 2Co_3:18\cf0\ulnone )\par \pard{\*\pn\pnlvlcont\pnf0\pnindent0\pnstart1\pndec } \fi-720\li720 (2) The beginning of ADAM leads to a second Adam (\cf1\ul 1Co_15:45-48\cf0\ulnone ; \cf1\ul Rom_5:14\cf0\ulnone )\par \pard{\pntext\f0 (2)\tab}{\*\pn\pnlvlbody\pnf0\pnindent360\pnstart1\pndec{\pntxtb(}{\pntxta)}} \fi-465\li465\tx465 The beginning of MARRIAGE leads to Marriage Supper (\cf1\ul Rev_19:9\cf0\ulnone )\par \pard\fi-720\li720 (4) The beginning of WOMAN leads to the Church\par \pard{\pntext\f0 (5)\tab}{\*\pn\pnlvlbody\pnf0\pnindent360\pnstart5\pndec{\pntxtb(}{\pntxta)}} \fi-465\li465\tx465 The beginning of SABBATH leads to Eternal Rest\par \pard\fi-720\li720 (6) The beginning of LVAL[HOME leads to Heaven\par (7) The beginning of CHILDBEARING leads to Eternal Life\par (8) The beginning of SIN leads to Eternal Fire\par (9) The beginning of MURDER leads to Antichrist\par (10) The beginning of SACRIFICE leads to the Death of Christ\par (11) The beginning of GRACE leads to the Millennium\par (12) The beginning of TRADE leads to World Subjection\par (13) The beginning of AGRICULTURE leads to the Millennium\par (14) The beginning of CITY LIFE leads to the Holy City\par (15) The beginning of RURAL LIFE leads to Millennium\par (16) The beginning of RACES leads to The Bringing together of all things\par (17) The beginning of LANGUAGES leads to One Universal language\par (18) The beginning of CHOSEN PEOPLE leads to God's Special Treatment\par (19)The beginning of SATAN'S WORK leads to satan's destruction\par (20) The beginning of SATAN'S SEED leads to Antichrist\par (21) The beginning of the FALL leads to the Restoration\par (22) The beginning of the FLOOD leads to the Salvation of Man\par (23) The beginning of DEATH leads to Victory over death\par (24) The beginning of TRANSLATION leads to the Rapture\par (25) The beginning of the DOVE'S WORK leads to the work of Spirit of God\par (26) The beginning of CIVILIZATION leads to Ultimate (Millennial) Civilization\par (27) The beginning of HUMAN RELIGION leads to the Harlot Church\par (28) The beginning of COATS OF SKIN leads to being Clothed with His Righteousness (redemption)\par (29) The beginning of ANGEL MINISTRY leads to Ministry to the Heirs of Salvation\par (30) The beginning of BURNING OF CITIES leads to Eternal Fire\par \pard\par 6.\tab PROPHECY \par \par Purpose of prophecy is to let you know He is God and knows what is going to happen in the future. He tells you what will happen but in a way that you cannot put it all together. But once it has happened you will be able to see that He was right. Joh_14:29, Joh_16:4; Joh_13:19; Isa_41:23, Isa_48:5\par \par We have all the pieces of the puzzle but He holds tLVAL\he secret of when they will all happen. By holding back one small detail the Jews of His day did not accept Him. They did not know there were two comings of the Messiah. They missed Him because they saw His second coming, but did not see His first coming and the modern church will miss Him because they know about His first coming but nothing of His second.\par That is why Judas betrayed Him. He was loyal to the OT Messiah.\par \par There are several things which must be kept in mind when studying the prophets:\par \par \pard\fi-360\li360 (1) \cf2 The prophets used figurative language a lot in their day.\cf0 This language may be very obscure to us because we are not acquainted with their customs of language usage of that time.\par \pard\cf1\ul Hos_8:5-8\cf0\ulnone\par \par Anyone reading this, first of all must know something of Israel\rquote s history. \b [Thy calf]\b0 is referring to an idol. Samaria is being used here instead of the nation Israel. There never was an idol calf in Samaria. This refers to two calves that Jeroboam placed in Israel when he took over the ten tribes and left Rehoboam with two. He placed one in Dan and the other in Bethel. The capital was later placed in Samaria and in time the whole land of Israel [the ten northern tribes] were referred to as Samaria. The reader also must understand that Israel at this time is referred to as the ten tribes and not all of the Israelites. The act of placing these two calves here is equivalent to casting off Jehovah. Thus He now tells them that He will do to them as they have done to Him. They cast Him off (\cf1\ul Hos_8:3\cf0\ulnone ), so their calves will \ldblquote cast them off.\rdblquote Their idols will fail them when they need them the most. \par You would have to know something about figurative language. One word is being used for another. He uses Samaria when he speaks of Israel, the ten northern tribes.\par \par \b [Mine anger is kindled against them.] \b0 Here again he uses figurative language. A fire is generally kiLVAL]ndled to get it started. You cannot start a log burning without something smaller burning long enough to catch the log on fire. The same is true with God\rquote s anger. It will not get strong until He has been provoked for some time, but when He has taken all He can, the provocation will kindle His anger, as paper kindles a fire. \par \par He puts the negative fact that they continue in sin, into a positive mode and ask when they will reach the state of innocence. When are you going to repent? There is no way to literally return to innocence once we have lost it, but the idea is placed here as though it were possible. Ordinarily we would say, \ldblquote How long will you be guilty?\rdblquote but he turns it around to say the same thing in a positive manner.\par \cf1\ul Hos_8:6\cf0\ulnone\par \par ALSO It is bad enough that an idol has been introduced. That is what we would expect from the pagans. But beyond that, it is from Israel, the very people who possess the only true and living God\emdash Jehovah! \par \par They did this to themselves. Usually people are influenced by others to sin, but this sin and its punishment were brought on by themselves.\par \par It is hand made, thus is a god made in man\rquote s image instead of man making himself into God\rquote s image. They have things backward. Thus it obviously is not God. It cannot do the things God alone can do. \par \par The gold is going to be taken off these calves and the wood literally broken into splinters.\par \cf1\ul Hos_8:7\cf0\ulnone\par \cf3\par \pard\fi-360\li360\cf0 To sow the wind and reap the whirlwind is a proverb. In the first place it speaks of labor in vain. Beyond that, it was wasted labor that returned disastrous results. The wind denotes the vanity and nothingness of human effort, the whirlwind is the image of destruction and annihilation as a result. You also always reap far more than you sow. The idea of wind producing a stalk is the same as when speaking of building castles of water. It is futile. Here theLVAL^ play on words, of which the Hebrews were so fond, is obvious - the \i tse-roach\i0 has no \i yemach\i0 ; which would be like saying in English, the \i corn\i0 has no \i kern\i0 . Corn must produce a multitude of kernels on the cob or it is worthless.\par \pard Wind cannot produce a stalk. Even if it did they would not enjoy the benefits of it, because God will see to it that others obtain the results of their hard work.\par \cf1\ul Hos_8:8\cf3\ulnone\par \par \cf0 He uses the captivity of Israel by the Assyrians as represented by a person swallowing food. Food is torn to pieces in the mouth without any resistance from the food, and goes down into the stomach where it is digested. So Israel will be torn apart by the Assyrians and taken into Mesopotamia, among the Gentiles. \par \par The vessel of which he speaks is made of animal skins. Wine or milk was put into these skins to be drunk later and thus give pleasure of drinking. This bottle has become rotten or ruined and thus will yield no such pleasure, but will instead spoil the very contents meant to bring such pleasure. What is not mentioned here but makes the whole more interesting is that usually these skins were ornamented to appear beautiful as well as useful. For a skin to become moldy the ornaments would make it even more grotesque. \par \pard\fi-360\li360\par (2)\tab\cf2 Prophecy is usually at least two dimensional, and sometimes three dimensional.\cf0 That is, the prophet saw the initial fulfillment of his prophecy in his own day. Then there was something in the prophecy that was for a later time. \par \pard\fi-720\li1440\par \pard\cf2 When Isaiah spoke of the suffering servant of Jehovah it is obvious he was speaking of Israel. However by the time he reached Isaiah 52 and 53 he was speaking of Jesus Christ.\cf0 It is for that reason the Jews today will not accept our view of those chapters. They tell us to look at the earlier verses where it is obviously speaking of Israel. They do not believe it could change to the MeLVAL_ssiah.\par \pard\fi-720\li1440\par \pard\fi-1440\li1440 [\tab Assignment 77\par \pard\fi-1440\li2880\par \pard In order for you to understand how true this is, answer the following: Find the place where Isaiah says that Israel is the servant of the Lord.\par \par SERVANT\par \cf1\ul Isa_41:8-10\cf0\ulnone\par \cf1\ul Isa_42:1-4\par Isa_42:19\par Isa_43:10\par Isa_44:1-2\cf0\ulnone\par \cf1\ul Isa_44:21\par Isa_45:4\par Isa_49:3\cf0\ulnone\par \cf1\ul Isa_52:13-15\par Isa_53:11\cf0\ulnone\par \pard\fi-720\li1440\par \pard WHOM THEY PIERCED (\cf1\ul Zec_12:10\cf0\ulnone )\par Dr. A. J. Gordon relates the comments of the Hebrew Christian scholar, Rabinowitz, on the first and last letters of the Hebrew alphabet. "Do you know what questionings and controversies the Jews have kept up over \cf1\ul Zec_12:10\cf0\ulnone ? They will not admit that it is Jehovah whom they have pierced. Hence the dispute about the "Whom." But this word, "whom" is in the original simply the first and last letters of the Hebrew alphabet, aleph and tav.\par \cf1\ul Rev_1:7-8\cf4\ulnone\par \pard\fi-720\li1440\cf0\par \pard\cf5 (Zec 2:8)\cf0 For thus saith the LORD [JEHOVAH]of hosts; After the glory hath \cf2 he sent me\cf0 [JEHOVAH IS SPEAKING OF SOMEONE SENDING HIM\emdash WHO?] unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye.\par \par \cf5 (Zec 2:9)\cf0 For, behold, I [JEHOVAH STILL SPEAKING] will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the LORD [JEHOVAH] of hosts hath sent me [JEHOVAH].\par \par \cf5 (Zec 2:10)\cf0 Sing and rejoice, O daughter of Zion: for, lo, I [JEHOVAH] come, and I [JEHOVAH] will dwell in the midst of thee, saith the LORD [JEHOVAH].\par \par \cf5 (Zec 2:11)\cf0 And many nations shall be joined to the LORD [JEHOVAH] in that day, and shall be my [JEHOVAH] people: and I [JEHOVAH] will dwell in the midst of thee, and thou shalt know that the LORD [JEHOVAH] of hosts hath sent me [JLVAL`EHOVAH] unto thee.\par \par This has been a puzzle not only to Jews but to modern Trinitarians.\par \pard\fi-720\li1440\par \pard\fi-360\li360 (3)\tab Sometimes the \cf2 prophet saw it all as one scene without the aid of chronology, \cf0 and because of that we have to go back and forth in his prophecy to see the whole.\par \pard SKIPPING IN MICAH\par \cf1\ul Mic_4:1-3\cf0\ulnone IN THE LAST DAYS\par \cf1\ul Mic_4:4-5\cf0\ulnone EACH UNDER HIS TREE\par \cf1\ul Mic_4:6\cf0\ulnone RESTORE ISRAEL\par \cf1\ul Mic_4:7\cf0\ulnone JEHOVAH REIGNS\par \cf1\ul Mic_4:10\cf0\ulnone GO TO BABYLON AND RETURN [NOTHING MENTIONED OF THE 70 YEARS]\par \cf1\ul Mic_5:1\cf0\ulnone CRUCIFIXION\par \cf1\ul Mic_5:2\cf0\ulnone BIRTH\par \cf1\ul Mic_5:4\cf0\ulnone HE REIGNS\par \cf1\ul Mic_5:5-7\cf0\ulnone HE CONQUERS THE ASSYRIANS WHO ARE TYPICAL OF THE ANTICHRIST AND REIGNS IN PEACE\par \pard\fi-360\li360\par (4)\tab\cf2 There is a gap for the church age in all Old Testament prophecy, as we will mention later.\par \cf0\par (5)\tab\cf2 Some prophecies (such as \cf1\ul Mat_24:30-31\cf2\ulnone ) can be used for both the church and Israel, although the time they are fulfilled for each party is different.\cf0 Usually, however, the writing was for one particular group, as this chapter was written for Israel. [SEE MAT 24-25]\par \par (6)\tab The Book of \cf2 Revelation is merely a culmination of all the prophecies a\cf0 nd is simple if you understand the build-up of prophecies from the Old Testament, beginning in \cf1\ul Gen_3:15\cf0\ulnone .\par \par (7)\tab\cf2 Prophecies are written in such a way that you cannot guess exactly how things will be beforehand\cf0 , but afterward you can see that God wrote it exactly as it was to happen.\par \pard\cf1\ul Joh_13:18-19\cf0\ulnone\par \cf1\ul Joh_14:29\cf0\ulnone\par \cf1\ul Joh_16:4\cf0\ulnone\par \par (8)\tab\cf2 Prophecy is not a prediction\cf0 such as is done by fortune tellers. God declares the future instead of predicts it. That is why the LVALaprophecy may be conditional as it was with Nineveh. \par \par (9)\tab It is wise to \cf2 seek for the patterns\cf0 God always follows and detect how the prophet used them. \par \par As you study prophecy it will be easier to understand if you keep in mind the seven themes of prophecy, and remember God follows this pattern of thinking throughout the prophetic writings: \cf2 (1) the coming of the Messiah, (2) the millennial reign with Christ, usually looked at by them as the Davidic kingdom, or Messianic kingdom, (3) the restoration of Israel after the captivity in Babylon, (4) the tribulation period, or what they called Jacob's trouble, (5) the resurrection of the dead, (6) the future place of Gentiles in God's kingdom, and (7) the white throne judgment.\par \pard\li1440\cf0\par \pard\fi-1440\li1440 [\tab Assignment 78\par \pard\li1440\par \pard In order to be sure you grasp the importance of these major prophetical themes, we ask you to rewrite them as an assignment. Try to keep them in mind when you study prophecy.\par \par Also notice when \cf2 He keeps using a country like Babylon\cf0 , and keep in mind what that country represents. In this case it represents the false religions of the world and you can follow the trail of Babylon from the tower in Genesis 11 to Revelation 17 and 18 where it is finally destroyed. Everywhere the city is mentioned it refers to this same pattern in one way or another.\par \par It is also wise to \cf2 notice the three dimensions\cf0 that are usually found with each prophecy. It was basically fulfilled in the prophet's day, then it would have another fulfillment in the time of the captivity, and finally will be fulfilled in the millennial reign. This is true of most prophecies.\par \pard\fi-720\li1440\par \pard\fi-360\li360 (10)\tab Our idea of prophets and prophecy is different from that of the Israelites. \par \par The Israelites recognized women prophetesses. They spoke of proverbs as "prophecy" (\cf1\ul Pro_30:1\cf0\ulnone ; \cf1\ul Pro_31LVALb:1\cf0\ulnone ). To them forth telling was as much a part of prophecy as foretelling. The Book of Psalms are filled with prophecy, and they sang of these constantly without understanding what they were singing about. They did know that it was prophetic, but did not understand the time of fulfillment.\par \pard\par A.\tab GAPS\par \par There appear to be times when God stops the clock on prophetic time. The greatest example of this has been the seventy weeks of Daniel. The Messiah was to be cut off in the sixty-ninth week and the seventieth week is a week of Jacob's troubles (\cf1\ul Dan_9:25-27\cf0\ulnone ). When this period of time is over the sin problem is gone and righteousness reigns on the earth. Thus we see two thousand years have come and gone since the sixty ninth week has passed and the Messiah cut off. We are still awaiting the time when the clock starts back up and God renews the events as detailed by Daniel that will destroy the four kingdoms and set up a kingdom that will never be destroyed (Daniel 2).\par \par Jesus Himself made one gap quite obvious. He was reading from \cf1\ul Isa_61:1-2\cf0\ulnone and when He finished the words, ". . . To preach the acceptable year of the Lord . . ." He stopped (\cf1\ul Luk_4:18-19\cf0\ulnone ). This is in mid-sentence of the actual prophecy. The words go on to say, ". . . and the day of vengeance of our God." But since He was going to say, These words are fulfilled in your hearing today, He could not finish the sentence. That part would not be fulfilled for two thousand years. We still await that day of the final fulfillment of this prophecy. Thus Jesus revealed to us a gap in the prophetic time.\par \par This same time is often left blank in the prophetic books. Isaiah said that unto us a child is born and unto us a son is given. The next part of the prophecy however says that the government is upon His shoulders and there will be an increase of David's kingdom (\cf1\ul Isa_9:6-7\cf0\ulnone ). This latter part is yet to LVALcbe fulfilled, therefore there is a gap between the first and the latter part of the verse.\par \pard\li1440\par \pard The church period is always hidden during this time. \cf1\ul Joe_1:15\cf0\ulnone\par \trowd\trgaph108\trleft-108\trbrdrl\brdrs\brdrw10 \trbrdrt\brdrs\brdrw10 \trbrdrr\brdrs\brdrw10 \trbrdrb\brdrs\brdrw10 \trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx3960\clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx4500\clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx8748\pard\intbl\cf1\ul Psa_118:22\cf0\ulnone The stone which the builders rejected\cell\cell is become the headstone of the corner\cell\row\trowd\trgaph108\trleft-108\trbrdrl\brdrs\brdrw10 \trbrdrt\brdrs\brdrw10 \trbrdrr\brdrs\brdrw10 \trbrdrb\brdrs\brdrw10 \trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx3960\clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx4500\clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx8748\pard\intbl\cf1\ul Isa_9:6\cf0\ulnone A child is born and a son is given\cell\cell and the government shall be upon His shoulders\cell\row\trowd\trgaph108\trleft-108\trbrdrl\brdrs\brdrw10 \trbrdrt\brdrs\brdrw10 \trbrdrr\brdrs\brdrw10 \trbrdrb\brdrs\brdrw10 \trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx3960\clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx4500\clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx8748\pard\intbl\cf1\ul Isa_53:10-11\cf0\ulnone He is made an offering for sin\cell\cell and He shall prolong his days\cell\row\trowd\trgaph108\trleft-108\trbrdrl\brdrs\brdrw10 \tLVALdrbrdrt\brdrs\brdrw10 \trbrdrr\brdrs\brdrw10 \trbrdrb\brdrs\brdrw10 \trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx3960\clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx4500\clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx8748\pard\intbl\cf1\ul Zec_9:9-10\cf0\ulnone King comes riding on a donkey\cell\cell and His dominion will be from sea to sea\cell\row\trowd\trgaph108\trleft-108\trbrdrl\brdrs\brdrw10 \trbrdrt\brdrs\brdrw10 \trbrdrr\brdrs\brdrw10 \trbrdrb\brdrs\brdrw10 \trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx3960\clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx4500\clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx8748\pard\intbl\cf1\ul Luk_1:32-33\cf0\ulnone His name shall be called Jesus\cell\cell and He shall sit upon the throne of David\cell\row\trowd\trgaph108\trleft-108\trbrdrl\brdrs\brdrw10 \trbrdrt\brdrs\brdrw10 \trbrdrr\brdrs\brdrw10 \trbrdrb\brdrs\brdrw10 \trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx3960\clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx4500\clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx8748\pard\intbl\cf1\ul Isa_61:2\cf0\ulnone To proclaim the acceptable year\cell\cell and the day of vengeance of our God\cell\row\trowd\trgaph108\trleft-108\trbrdrl\brdrs\brdrw10 \trbrdrt\brdrs\brdrw10 \trbrdrr\brdrs\brdrw10 \trbrdrb\brdrs\brdrw10 \trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx3960\clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brLVALedrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx4500\clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx8748\pard\intbl\cf1\ul Joe_2:28-30\cf0\ulnone Pour out of My Spirit\cell\cell and I will show wonders in the heavens and earth\cell\row\trowd\trgaph108\trleft-108\trbrdrl\brdrs\brdrw10 \trbrdrt\brdrs\brdrw10 \trbrdrr\brdrs\brdrw10 \trbrdrb\brdrs\brdrw10 \trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx3960\clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx4500\clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx8748\pard\intbl\cf1\ul Jer_23:5\cf0\ulnone Righteous branch\cell\cell king shall reign\cell\row\trowd\trgaph108\trleft-108\trbrdrl\brdrs\brdrw10 \trbrdrt\brdrs\brdrw10 \trbrdrr\brdrs\brdrw10 \trbrdrb\brdrs\brdrw10 \trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx3960\clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx4500\clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx8748\pard\intbl\cf1\ul Mic_5:2\cf0\ulnone Come forth unto me\cell\cell who is to be ruler in Israel\cell\row\trowd\trgaph108\trleft-108\trbrdrl\brdrs\brdrw10 \trbrdrt\brdrs\brdrw10 \trbrdrr\brdrs\brdrw10 \trbrdrb\brdrs\brdrw10 \trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx3960\clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx4500\clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx8748\pard\intbl\cf1\ul Zec_12:10\cf0\ulnone Look upon whom they pierced\cell\cell they shall mourn for Him\cell\row\pard\li1440\par \pard [\tab Assignment 79\par \pard\fi-1440\li2880\taLVALfb\tab\par \pard Using this idea of gaps in prophecy: Read \cf1\ul Zec_9:9-10\cf0\ulnone and notice that in verse nine the Lord comes into Jerusalem riding on a donkey. Then in verse ten His dominion is world wide. When did the first event take place and when will the second be accomplished? How long a gap is between them?\par \pard\fi-1440\li2880\par \pard Just because such gaps are recognized does not mean that we should go to looking for gaps everywhere we would like one. Some have tried to prove a gap between \cf1\ul Gen_1:1\cf0\ulnone and \cf1\ul Gen_1:2\cf0\ulnone . The purpose for this is to try to place Satan and the beginning of his kingdom on earth before Adam and Eve. Such a gap is not nearly so obvious, however, as the gap of the church age that continues to manifest itself in the prophecies of the Old Testament. Therefore it is best not to try to prove something from a gap theory. Rather, we should notice what is obvious, and if other gaps are there that God has not yet brought to pass, it would be best to leave them until that time comes.\par \par J. Dwight Pentecost refers to this gap in \ul Things\ulnone \ul To\ulnone \ul Come\ulnone , page 62. "Events that are widely separated as to the time of their fulfillment may be treated within one prophecy. This is particularly true in the prophecies concerning Christ, where events of the first and second advents are spoken of together as though taking place at the same time. In like manner the second and third dispersions of the Jews are viewed in prophecy as taking place without interruption. Feinberg refers to this principle by saying:\par 'Another rule of prophetic interpretation is what is known as foreshortening which, according to Dr. Arthur T. Pierson, may assume any one of several forms. Two or more events of a like character may be described by a common profile. . . Furthermore, a common and important example of foreshortening is evident where future events are placed side by side whereas in the fulfillment therLVALge is a great gap. . .' (Charles L. Feinberg, \ul Premillennialism\ulnone \ul Or\ulnone \ul Amillennialism\ulnone , page 38). It is important to observe that the prophet may view widely separated events as continuous, or future things as either past or present."\par \par B.\tab MULTIPLE FULFILLMENT\par \par One thing that makes prophecy hard to understand sometimes is the way a single prophecy encloses more than one time of fulfillment. As J. Dwight Pentecost states in \ul Things\ulnone \ul to\ulnone \ul Come\ulnone , we must interpret prophecy according to the law of double reference. "Oftentimes in a prophecy there may be a near and a far view. Of these the near view may have been fulfilled and the far view await fulfillment, or both may be in the realm of fulfilled prophecy. Again there may have been a double reference to the two events of similar character, both of which were in the distant future. The fact that part of the prophecy has been fulfilled without the fulfillment of the rest of it does not argue for a figurative or non-literal method of fulfillment of that unfulfilled portion, but such a partial fulfillment does promise a complete, literal, future fulfillment of the whole" (page 63).\par \pard\li1440\par \pard\fi-1440\li1440 [\tab Assignment 80\par \pard\fi-1440\li2880\par \pard\fi-90\li90 You should be able to see this for yourself if you read Psalm 22 and observe the parts of the psalm which can include both David in the day this was written and Jesus Christ at His first advent to this earth. What parts do we attribute only to Jesus, and what parts can be both David and Jesus?\par \pard\li1440\cf1\ul Psa_22:1\cf0\ulnone\par \pard An example is also found in Isaiah 7 where Isaiah was speaking to King Ahaz. He told the king to ask for a sign that the two kings that were disturbing him would soon be destroyed. In order to prove to him that they would be gone within a very short time, he said that God Himself will give you a sign. A virgin would bear a son and befoLVALhre that child is able to distinguish between good and evil (\cf1\ul Isa_7:16\cf0\ulnone ), or before he is able to say, "My father and my mother" (\cf1\ul Isa_8:4\cf0\ulnone ), both of these kings will be gone. That means this prophecy was first fulfilled within two years of the time Isaiah stated them. However, we know that there was a future fulfillment, for the child born at that time was not of a virgin and was not Emmanuel, God with us. A child was born and a son given to prove to a king that two other kings would be destroyed, but the government was not on the shoulders of that son and his name was not called wonderful, the mighty God, or the Prince of Peace (\cf1\ul Isa_9:6-7\cf0\ulnone ). Therefore it is obvious that the prophecy meant one thing to those of Isaiah's day and another thing to us who live after the Messiah has come.\par \par Look at the prophecy of Joel. He spoke of the restoration of the land after a locust plague. There is no doubt the Lord restored what the locusts ate and the Spirit of God was poured out upon all flesh within a few years from the time Joel stated this. However, Peter, on the day of Pentecost places the outpouring of the Spirit in his day (\cf1\ul Act_2:16-20\cf0\ulnone ). So we see at least two parts to the fulfillment of this portion of scripture. Yet even Peter spoke of things that have not yet come to pass. Therefore we must look forward to another final fulfillment of this prophecy in the future. And as we look at Joel 3 we see that there is still much to follow.\par \pard\li1440\par \pard\fi-1440\li1440 [\tab Assignment 81\par \pard\par From the above information, describe scripturally how one Bible prophecy may have two or more fulfillments.\par \par C.\tab PSALMS AS PROPHECY \cf1\ul Psa_1:6\cf0\ulnone\par \par (1) MESSIAH\par (2) MILLENNIUM\par [\tab Assignment 82\par \pard\fi-1440\li3600\par \pard In order to see this for yourself do the following assignment: In \cf1\ul Mat_23:39\cf0\ulnone Jesus quoted \cf1\ul Psa_118:26\cf0\u LVAL lnone and put it in the future. Read \cf1\ul Psa_118:22-26\cf0\ulnone and determine when this will take place.\par \pard\li2160\par \pard\cf4\par \cf1\ul Neh_8:16\cf4\ulnone\par \pard\sa200\sl276\slmult1\cf0\par \pard\cf4\f1\fs29\par \fs29\par } LVALbZj{\rtf1\ansi\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Georgia;}{\f1\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;\red0\green128\blue0;\red0\green0\blue255;\red128\green0\blue128;\red255\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\cf1\lang1033\f0\fs28 HERM \cf2\ul Neh_8:15\cf1\ulnone\par \cf0 7.\tab FIGURATIVE LANGUAGE\tab\par \par How will you recognize figurative language?\par \pard\li1440 Beware of leaven of Pharisees \cf2\ul Mat_16:6-12\cf0\ulnone\par \pard\cf3\b (1)\tab The context should reveal it. \par \pard\li720\cf0\b0\par \pard In \cf2\ul Isa_2:1-4\cf0\ulnone the term \cf4\b "mountain"\cf0\b0 is obviously not a true mountain, because people flow into it as a temple. Nations come there to worship. Then it is identified as "Zion," and "Jerusalem." The context reveals to us that it is God's government in Jerusalem above all other governments in the world.\par \par The context shows the people and nations as real, the teaching and judging as real, but the beating of war implements into agricultural instruments as representative of all that will be done to make peace in the world. These may literally be done, but it is obvious that for there to be peace and no military strategy taught any more, more than these implements will have to be changed.\par \par \pard\li1440\par \pard\fi-1440\li1440 [\tab Assignment 83\par \pard\fi-1440\li2880\par \pard In order to get an idea of this type of biblical figurative language: What is meant by the people turning implements of warfare into implements of agriculture in \cf2\ul Isa_2:4\cf0\ulnone ?\par \pard\li720\par \pard\fi-720\li720\cf3\b (2)Any impossibility demands a figurative image being used.\par \pard\li720\cf0\b0\par \pard\cf4\b "Ephraim is a cake\cf0\b0 not turned" (\cf2\ul Hos_7:8\cf0\ulnone ). Really Ephraim is a nation. But they are hot politically and cold spiritually; thus they resemble a cake done on one side and raw on the other. When the scriptures teach that our God is a "LVALk\cf4\b sun\cf0\b0 ," it is not referring to any idol worship. It refers to His illumination of the mind, the warmth of His presence, the life-giving qualities that come from the sun and are so much like Him. \par \pard\li720\cf4\b Lord is my shepherd (\cf2\ul\b0 Psa_23:1\cf4\ulnone\b )\par This is my body (\cf2\ul\b0 Mat_26:26\cf4\ulnone\b )\par \cf0\b0\par \pard\cf3\b (3)\tab Sometimes the scriptures themselves tell us the passage is figurative. \par \pard\li720\cf0\b0\par \pard When Jesus spoke of \cf4\b destroying the Temple \cf0\b0 and in three days He would raise it up, the writer reveals to us that "He spake of the Temple of His body" (\cf2\ul Joh_2:18-22\cf0\ulnone ). This was so that none could fall for the snare the Pharisees were placing for Jesus. They surely knew what He meant, but to cloud the issue they used this against Him. However, someone who was not from Israel may read this and not understand what He referred to. Here they have a clear explanation. \par \par The same thing happened when Jesus stood on the great day of the feast and asked those to come to Him who were thirsty. He promised that \cf4\b rivers of water\cf0\b0 would flow from within them. In order to explain that, the writer says, "This spake He of the Spirit" so that we would recognize the typology here (\cf2\ul Joh_7:37-39\cf0\ulnone ). When the Bible makes it clear that there is a type, we have no question about it in that place. We may have a difficulty, however, in trying to make other places refer to a type based on the ones the Bible clearly gives. Not every time the Bible speaks of water does it refer to the Spirit, although it does in this case.\par \pard\li1440\par \pard\fi-1440\li1440 [\tab Assignment 84\par \pard\fi-1440\li2880\par \pard We mentioned that Jesus said, "This spake He of the Spirit," but what is the typology He is bringing out?\par \pard\li1440\par \pard Jesus told His disciples the reason for which He spoke in parables (\cf2\ul Mat_13:10-17\cf0\ulnone ). It was to LVALlopen the minds of those disciples who would listen carefully to all He had to say, and at the same time those who did not follow Him would never grasp their importance. This is one of the most enlightening scriptures on the purpose of figurative language. \par \par We find Paul also giving us the name of his figurative language in \cf2\ul Gal_4:24\cf0\ulnone . He calls his illustration an allegory. Thus they know that he is going to tell the story of something they were familiar with and use parallels from that to exemplify their condition. \par \pard\li720\par \pard\cf3\b (4)\tab Statements used in satire and irony.\par \pard\li720\cf0\b0\par \pard\cf4\b When Elijah mocked the Baal worship he was certainly not serious (\ul 1Ki_18:27\ulnone ). \cf0\b0 But his mockery is enhanced by his satire. He asks them to continue to try and awaken the Baal for various problems that he may be engaged in. In like manner, when the crucifiers cried out of Jesus, "He saved others, let Him save Himself. \cf2\ul Luk_23:35\cf0\ulnone " Not that they believed that He really saved others, nor that He could save Himself. To them He was just a man and therefore their words were not serious. They did not mean what they said.\par \par A.\tab TYPOLOGY\par \par There are multitudes of things which are typical in scripture. Some of them were always typical of the same thing. \cf4\b Gold is always typical of God in His great value, silver of redemption, and brass of judgment. \cf0\b0 Others may be typical of one thing at one time and something opposite in another setting. \cf4\b God is represented as a lion because He is a conquering King. The devil is also typified as a lion because of his ferocious devouring of the prey without \cf0\b0 consideration of the loss of valuable life. Water has so many forms and is used in so many ways for so many purposes that it is one of the most used types in scripture. Some of the types to look for are:\par \par \trowd\trgaph108\trleft-108\trbrdrl\brdrs\brdrw10 \trbrLVALmdrt\brdrs\brdrw10 \trbrdrr\brdrs\brdrw10 \trbrdrb\brdrs\brdrw10 \trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx2844\clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx5796\clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx8748\pard\intbl FIRE Type of Trials\cell DOVE Type of peace\cell EGYPT Type of the world\cell\row\trowd\trgaph108\trleft-108\trbrdrl\brdrs\brdrw10 \trbrdrt\brdrs\brdrw10 \trbrdrr\brdrs\brdrw10 \trbrdrb\brdrs\brdrw10 \trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx2844\clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx5796\clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx8748\pard\intbl OIL Type of the Spirit\cell BREAD Type of the Word\cell LEAVEN Corruption\cell\row\trowd\trgaph108\trleft-108\trbrdrl\brdrs\brdrw10 \trbrdrt\brdrs\brdrw10 \trbrdrr\brdrs\brdrw10 \trbrdrb\brdrs\brdrw10 \trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx2844\clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx5796\clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx8748\pard\intbl SACRIFICES \endash Christ\cell WOOD Type of humanity\cell BLUE Type of heaven\cell\row\trowd\trgaph108\trleft-108\trbrdrl\brdrs\brdrw10 \trbrdrt\brdrs\brdrw10 \trbrdrr\brdrs\brdrw10 \trbrdrb\brdrs\brdrw10 \trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx2844\clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx5796\clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdLVALnrs\clbrdrb\brdrw10\brdrs \cellx8748\pard\intbl PHARAOH Type of satan\cell RED Type of blood\cell LAVER Type of baptism\cell\row\trowd\trgaph108\trleft-108\trbrdrl\brdrs\brdrw10 \trbrdrt\brdrs\brdrw10 \trbrdrr\brdrs\brdrw10 \trbrdrb\brdrs\brdrw10 \trpaddl108\trpaddr108\trpaddfl3\trpaddfr3 \clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx2844\clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx5796\clbrdrl\brdrw10\brdrs\clbrdrt\brdrw10\brdrs\clbrdrr\brdrw10\brdrs\clbrdrb\brdrw10\brdrs \cellx8748\pard\intbl ARK Type of God\cell WINE Type of the Spirit\cell VEIL Type of Christ\cell\row\pard\par \par \pard\sb100\sa100\b\f1 Typical Persons\par \b0 A number of Old Testament people, due to some character or relation which they sustain in redemptive history, serve as types.\par \pard\fi-360\li720\sb100\sa100\tx720 1.\tab Adam is a type of Christ in that as the former introduced sin into the world, even so, through the latter a system of righteousness was made available for mankind (\cf2\ul Rom_5:14-19; 1Co_15:45-50\cf0\ulnone ). \par 2. Joseph has more types of Christ than any individual in the Bible (Gen 37-50).\par \pard\fi-360\li720\sb100\sa100 3.\tab Melchizedek, who was both king of Salem and a priest of God\emdash\b at the same time\b0 (\cf2\ul Gen_14:18-20\cf0\ulnone ; \cf2\ul Heb_7:1-3\cf0\ulnone )\emdash was a type of Christ. \par 4.\tab Moses, in his noble role of prophet, leader, and mediator for Jehovah\rquote s people, was typical of the Lord Jesus who functions in a similar, though more exalted, capacity (cf. \cf2\ul Deu_18:15\cf0\ulnone ; \cf2\ul Act_3:22\cf0\ulnone ; \cf2\ul 1Co_10:2\cf0\ulnone ; \cf2\ul Gal_3:27\cf0\ulnone ; \cf2\ul Gal_3:19\cf0\ulnone ; \cf2\ul 1Ti_2:5\cf0\ulnone ).\par 5. David is often mentioned instead of Jesus (\cf2\ul Psa_89:20-27\cf0\ulnone ). \par \pard\sb100\sa100\b Typical Places\par \b0 Several prominent places emphasized in the Old Testament appear to have a typicalLVALo significance. Egypt represents a state of bondage such as holds the sinner prior to his conversion (\cf2\ul Gal_4:2\cf0\ulnone ; \cf2\ul Rom_6:17\cf0\ulnone ; \cf2\ul 1Co_10:1-3\cf0\ulnone ); Jerusalem or Zion typifies the church and finally heaven (cf. \cf2\ul Gal_4:25-26\cf0\ulnone ; \cf2\ul Heb_12:22\cf0\ulnone ; \cf2\ul Rev_21:2\cf0\ulnone ); and Babylon, which held God\rquote s people captive in the Old Testament, pictures the condition of an apostate church that has departed from the simplicity of the New Testament pattern (\cf2\ul Rev_11:8\cf0\ulnone ; \cf2\ul Rev_14:8\cf0\ulnone ; \cf2\ul Rev_16:19\cf0\ulnone ; \cf2\ul Rev_17:5\cf0\ulnone ; \cf2\ul Rev_18:2\cf0\ulnone ).\par \b Typical Things\par \b0 Certain Old Testament objects preview New Testament truths. For example, Jacob\rquote s ladder, with the angels ascending and descending upon it (\cf2\ul Gen_28:12\cf0\ulnone ), apparently pictured Christ (cf. \cf2\ul Joh_1:51\cf1\ulnone ; \cf2\ul Joh_3:13\cf0\ulnone ), who provides both communication from the heaven (\cf2\ul Joh_1:18\cf0\ulnone ; \cf2\ul Heb_1:1-2\cf0\ulnone ) and access to heaven (\cf2\ul Joh_14:6\cf0\ulnone ).\par The brazen serpent, lifted up in the wilderness, through which the people found physical healing (\cf2\ul Num_21:8\cf0\ulnone ) was a type of the lifted-up Christ (\cf2\ul Joh_3:14\cf0\ulnone ; \cf2\ul Joh_12:32\cf0\ulnone ), through whom healing comes (\cf2\ul Isa_53:5\cf0\ulnone ).\par As indicated earlier, the tabernacle and many of its features were typical of the present time (cf. \cf2\ul Heb_9:8-9\cf0\ulnone ). As the tabernacle was designed to be a \ldblquote house of God,\rdblquote and since he is \ldblquote Lord of heaven and earth\rdblquote (\cf2\ul Act_17:24\cf0\ulnone ), it was proper that the sanctuary of the tabernacle be composed of two compartments\emdash one representing God\rquote s heavenly dwelling place and the other his earthly dwelling place. Accordingly, the most holy place of the tabernacle represented heaven (\cf2\ul Heb_6:19-20\cf0\ulLVALpnone ; \cf2\ul Heb_9:8\cf0\ulnone , \cf2\ul Heb_9:24\cf0\ulnone ), while the holy place was a type of the church (\cf2\ul Act_15:16\cf0\ulnone , \cf2\ul Act_15:17\cf0\ulnone ; \cf2\ul 1Co_3:16\cf0\ulnone ; \cf2\ul 1Ti_3:15\cf0\ulnone ).\par \b Typical Events\par \b0 Several Old Testament events represent things to come. The creation of light on the first day of Earth\rquote s history (\cf2\ul Gen_1:3\cf0\ulnone ) suggests the coming brilliant illumination of the gospel of Christ (cf. \cf2\ul 2Co_4:6\cf0\ulnone ).\par The flood of Noah\rquote s day (Genesis 6-8) typified the sudden destruction of the world yet to come at the end (\cf2\ul Mat_24:37-39\cf0\ulnone ).\par The miraculous water from the rock in the wilderness (\cf2\ul Exo_17:6\cf0\ulnone ) was a preview of the life-sustaining water provided by our Lord (\cf2\ul Joh_4:14\cf0\ulnone ; \cf2\ul 1Co_10:4\cf0\ulnone ). Smitten in order to flow as Jesus was smitten in order for His Spirit to flow (\cf2\ul Num_20:11\cf0\ulnone ).\par The manna from heaven in the wilderness (\cf2\ul Exo_16:14-16\cf0\ulnone ) was a type of that spiritual bread who came down from heaven to nourish humanity (\cf2\ul Joh_6:32\cf0\ulnone ).\par The deliverance of Noah\rquote s family from a corrupted world, by means of \ldblquote water,\rdblquote prefigured our salvation, through baptism, from the power of darkness into the kingdom of Christ (cf. \cf2\ul 1Pe_3:20-21\cf0\ulnone ; \cf2\ul Col_1:13\cf0\ulnone ).\par \b Typical Offices\par \b0 There were three offices in the Old Testament characterized by an anointing. Prophets (\cf2\ul 1Ki_19:16\cf0\ulnone ), priests (\cf2\ul Exo_28:41\cf0\ulnone ), and kings (\cf2\ul 1Sa_10:1\cf0\ulnone ) were anointed in anticipation of the coming of the anointed one (cf. \cf2\ul Dan_9:25-26\cf0\ulnone ) who is prophet (\cf2\ul Act_3:22\cf0\ulnone ), priest (\cf2\ul Heb_3:1\cf0\ulnone ), and king (\cf2\ul Rev_17:14\cf0\ulnone ).\par We too, as Christians, have an anointing from God (\cf2\ul 2Co_1:21\cf0\ulnone ) and we function aLVALqs prophets (not miraculously, but simply as \ldblquote forth speakers\rdblquote of the word of God\emdash cf. \cf2\ul 1Co_11:4-5\cf0\ulnone ), priests, and kings (cf. \cf2\ul 1Pe_2:9\cf0\ulnone ; \cf2\ul Rev_1:6\cf0\ulnone ). The anointings of the Old Testament thus prefigured both the work of Christ and our service to him.\par \b Typical Actions\par \b0 Certain ceremonial actions of the Old Testament system typified the atoning work of the Messiah. For instance, on the annual Jewish day of atonement, amidst numerous other rituals, the high priest presented two goats before the door of the tabernacle. After the casting of lots upon these animals, one was sacrificed as a \ldblquote sin-offering\rdblquote and the other was \ldblquote set alive before Jehovah\rdblquote (\cf2\ul Lev_16:9-10\cf0\ulnone ).\par The blood of the slain goat was taken into the most holy place where it was sprinkled upon the mercy seat. This, of course, was typical of the sacrificial death of Christ (\cf2\ul Heb_9:11-12\cf0\ulnone ). The high priest then took the living goat, laid hands upon him and confessed over him all the iniquities of the people. Subsequently, by an appointed servant, the animal was led away into the wilderness (\cf2\ul Lev_16:21-22\cf0\ulnone ).\par The two goats were, so to speak, two sides of the same coin; both constituted the solitary offering of Christ. The one signified his death and the atoning effect of his blood, the other his resurrection (cf. \cf2\ul Rom_4:25\cf0\ulnone ) and the complete removal of our sins (cf. \cf2\ul Isa_53:4-6\cf0\ulnone ; \cf2\ul Joh_1:29\cf0\ulnone ).\par Note also the similar ceremony in connection with the cleansing of the leper (\cf2\ul Lev_14:4-7\cf0\ulnone ). Two birds were selected; one was killed, and the other was dipped in its blood and let loose alive.\par \b Typical Institutions\par \b0 Many institutions of the Old Testament era were prophetic shadows of good things to come. The Passover, for instance, with its spotless lamb (\cf2\ul Exo_12:5\cf0\ulnoLVALrne ) which was slain \ldblquote between the two evenings\rdblquote (\cf2\ul Exo_12:6\cf0\ulnone ASVfn), i.e., between three and five P.M., without any bones being broken (\cf2\ul Exo_12:46\cf0\ulnone ). It was a type of the death of Jesus (cf. \cf2\ul 1Co_5:7\cf0\ulnone ), who was without spot or blemish (\cf2\ul 1Pe_1:19\cf0\ulnone ), who died at about three P.M. (\cf2\ul Mat_27:46\cf0\ulnone ), and who had none of his bones broken (\cf2\ul Joh_19:33\cf0\ulnone ).\par The feast of the firstfruits (\cf2\ul Lev_23:10\cf0\ulnone ), i.e., Pentecost, was a celebration in which the initial produce of the harvest was offered to God as a token of the full crop to follow. This ritual typified: (1) the early influx of the Jews into the church of Christ (\cf2\ul Rom_11:16\cf0\ulnone ); and, (2) the resurrection of the Lord Jesus as God\rquote s pledge of the general resurrection to ultimately come (\cf2\ul 1Co_15:20-23\cf0\ulnone ).\par The feast of the tabernacles was instituted to commemorate Israel\rquote s sojourn in the wilderness (\cf2\ul Lev_23:43\cf0\ulnone ). But it was also designed to remind us that we are but sojourners on this earth (\cf2\ul 1Pe_2:11\cf0\ulnone ), and that someday we will lay aside this earthly tabernacle (\cf2\ul 2Co_5:1\cf0\ulnone ; \cf2\ul 2Pe_1:13-14\cf0\ulnone ) for a more permanent abiding place (cf. \cf2\ul Heb_11:9-13\cf0\ulnone ).\par There are numerous other Old Testament types which cannot be discussed in the scope of this brief study. Surely, though, the reader can see from this limited survey what a thrilling area of biblical investigation this can be. Yes, it must be approached with judicious caution, but abuses should not deter the careful student from exploring such rich material. God intended for us to learn valuable lessons from Bible typology.\par Note Paul\rquote s statement after discussing the experiences of Israel in the wilderness of Sinai: \ldblquote Now these things were our examples [tupoi], to the intent we should not lust after evil things, as theLVALsy also lusted\rdblquote (\cf2\ul 1Co_10:6\cf0\ulnone ; cf. \cf2\ul 1Co_10:11\cf0\ulnone ).\par \pard\par \f0 We soon weary of studying man's work. We master it and need no further study. But when we study God's work, the more we study it the more it attracts us. Typology gives us a variation of study from the usual.\par \par Here we must look beyond the surface of the Bible. We look into it until looking becomes seeing.\par \par Types illustrate doctrine, but are not to be used to prove a doctrine. There must be other scriptures to back up a biblical idea before types may be used to explain it.\par \pard\li1440\par \pard\fi-1440\li1440 [\tab Assignment 85\par \pard\fi-1440\li2880\par \pard\fi-90\li90 We say the sacrifices at the brazen altar in the Tabernacle represent the offering of Jesus as our sacrifice. Where can we find Scriptural proof that Jesus is our sacrifice without referring to typology?\par \pard\li1440\par \pard Every reader of the Bible must have been struck with the frequent references to a dark saying, parable, allegory, symbol or type, that contains the height of wisdom in their unfolding. Among the objects which Solomon sets before his son is the attainment of the skill \cf5 "to understand a proverb, and the interpretation; the words of the wise and their dark sayings"\cf0 (\cf2\ul Pro_1:6\cf0\ulnone ). These are found abundantly in the figurative language of the Bible.\par \par The seventy-eighth Psalm gives a succinct account of the Lord's dealings with Israel, and begins with \cf5 "I will open my mouth in a parable: I will utter dark sayings of old:\cf0 . . ." \cf2\ul Psa_78:1-9\cf0\ulnone . They missed it just like Jesus' disciples (\cf2\ul Joh_13:33-38\cf0\ulnone ; \cf2\ul Joh_14:1-11. \cf0\ulnone Paul declares (\cf2\ul Gal_4:24\cf0\ulnone ) that the story of Isaac and Ishmael is an "allegory;" that is, the historical event of the Old Testament has been purposely recorded so as to convey a parallel spiritual lesson. So with other parts of Old TestamLVALtent history; the bondage in Egypt, the deliverance by Moses, the sojourn in the wilderness, with its remarkable incidents, the institution of the priesthood, with the sacrifices, forms and ceremonies which were its special charge to maintain, and the Babylonish captivity: these and other events are referred to frequently, both in the Old Testament and the New Testament, as lending themselves to a typical interpretation. \par \par How remarkable is the reference in \cf2\ul 1Co_10:1-4\cf0\ulnone to the miraculous crossing of the Red Sea and the provision of water in the wilderness. They represent our baptism and provision of God today. \cf5 "They drank of that spiritual Rock that followed them: and that Rock was Christ."\cf0 \cf4\b Thus, we have an example and can all drink of that same Rock today (\ul 1Co_10:6\ulnone , \ul 1Co_10:11\ulnone ; \ul Rom_15:4\ulnone ). Do we not all, in our journey through the wilderness, drink of this spiritual Rock? \cf0\b0 Without its constant presence and accompaniment in our journey we should have no strength or life in our souls. Hungry and thirsty, our soul faints in us, but He delivers us from all our distresses (\cf2\ul Psa_118:5-6\cf0\ulnone ), making \cf5 "the wilderness a pool of water, and the dry lands springs of water"\cf0 (\cf2\ul Isa_41:18\cf0\ulnone ). \par \par That does not take away from the literal meaning of the verses, but it adds a spiritual light for our present use. There are some things that are not obvious, and for this purpose Jesus spoke in parables. Those parables may teach a very basic truth in human conduct. However, there are things Jesus spoke that He wanted only His faithful believers to understand. He said to His disciples, \cf5 "Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables"\cf0 (\cf2\ul Mar_4:11\cf0\ulnone ). The reason for this discrimination is \cf5 "That seeing they might see, and not perceive; and hearing they might hear, LVALuand not understand; lest at any time they should be converted, and their sins should be forgiven them."\cf0\par \par Jesus' own doctrine was largely given in the form of parable and imagery. Indeed, we are told that \cf5 "without a parable spake He not unto them"\cf0 (\cf2\ul Mat_13:34\cf0\ulnone ). \cf5 "The words that I speak unto you,\cf0 " Jesus said, \cf5 "they are spirit, and they are life"\cf0 (\cf2\ul Joh_6:63\cf0\ulnone ). \cf4\b When He speaks of giving us His flesh and blood to eat and drink, we must not think of material flesh and blood, but of His divine goodness and truth, which are the true substance and life of His glorious Being.\cf0\b0 These are things that must be typically and spiritually discerned (\cf2\ul 1Co_2:14\cf0\ulnone ). That is why He had to \cf5 "open their understanding, that they might understand the scriptures"\cf0 (\cf2\ul Luk_24:45\cf0\ulnone ).\par \pard\li1440\par \pard\fi-1440\li1440 [\tab Assignment 86\par \pard\fi-1440\li2880\par \pard\fi-90\li90 Read the material above and answer: What was Jesus' purpose of speaking in parables? [\cf2\ul Mat_13:10-17\cf0\ulnone ]\par \pard\li1440\par \pard The New Testament speaks 27 times of the "mystery" of God(See \cf2\ul Col_1:26\cf0\ulnone MYSTERY. Paul acknowledged that he was a \cf5 "steward of the mysteries of God."\cf0 These are not mysteries in the sense of inscrutable things purposely withheld from man's apprehension; but as vehicles for conveying divine knowledge through parables, symbols, and types. \cf5 "We speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory"\cf0 (\cf2\ul 1Co_2:7\cf0\ulnone ). What kind of mysteries are these? One such is in \cf2\ul Rom_11:25\cf0\ulnone referring to a parable of an olive tree. The old branch was cut off so a new one could be grafted in. Paul said, \cf5 "I would not that ye should be ignorant of this mystery."\cf0 This was the means of explaining how the Gentiles had come into a right relaLVALvtionship with Christ, and the Jews were now cut off. In \cf2\ul Eph_5:32\cf0\ulnone He says \cf5 "this is a great mystery."\cf0 What was the mystery? That Christ and His church are like a man and his wife. Incidentally, all 27 times the word mystery is speaking of this church age, which was hidden from the past ages but revealed in this last time for us (\cf2\ul Rom_16:25-26\cf0\ulnone ). \par \par In like manner, Paul speaks of the law having a \cf5 "shadow of good things to come"\cf0 (\cf2\ul Heb_10:1\cf0\ulnone ). Throughout that book there are typical references. The Tabernacle is a type of the \cf5 "true Tabernacle, which the Lord pitched, and not man" \cf0 (\cf2\ul Heb_8:2\cf0\ulnone ); Mount Sinai stands for the\cf5 "heavenly Jerusalem"\cf0 (\cf2\ul Heb_12:22\cf0\ulnone ); the Holy of Holies is heaven (\cf2\ul Heb_9:24\cf0\ulnone ); and the \cf3 veil\cf0 which separated it from the Holy Place or Sanctuary, is \cf5 "His flesh"\cf0 or the Human nature of Jesus, which hides while it reveals the glory of God (\cf2\ul Heb_10:20\cf0\ulnone ). The entrance of the High Priest alone into the Most Holy Place \cf5 "was a figure for the time then present"\cf0 (\cf2\ul Heb_9:9\cf0\ulnone ). The sacrifices and other institutions of the Mosaic dispensation were according to \cf5 "the pattern of things in the heavens"\cf0 (\cf2\ul Heb_9:23\cf0\ulnone ), \cf5 "a copy and shadow of the heavenly things, even as Moses is warned of God when he was about to make the Tabernacle"\cf0 (\cf2\ul Heb_8:5\cf0\ulnone ). The rest which we look forward to after our painful journey through this wilderness world, is represented to us as a type of the state of Sabbath rest and peace which Jesus came to bring (\cf2\ul Heb_4:8\cf0\ulnone ).\par \par The honest hearted and humble minded are the ones who have always valued God's word most highly; and it is such who will receive the more profound truths of scripture. \cf5 "The secret of the Lord is with them that fear Him,"\cf0 (\cf2\ul Psa_25:14\cf0\ulnone )LVALw. The Christian's own enlightenment is attributed to his obedience to the divine commands, \cf5 "I understand more than the ancients, because I keep Thy precepts"\cf0 (\cf2\ul Psa_119:100\cf0\ulnone ). So it ever will be; if we would know the Lord's doctrine, we must do His will (\cf2\ul Joh_7:17\cf0\ulnone ). Obedience and humility are the chief conditions for the attainment of divine knowledge. \par \par \cf5 "Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts"\cf0 (\cf2\ul Isa_28:9\cf0\ulnone ). The things of the kingdom of God are hidden from the wise and prudent, but revealed unto babes (\cf2\ul Mat_11:25\cf0\ulnone ). The self-sufficient can never gain more than a superficial knowledge of divine truth, and the evil pervert and distort what little they possess (\cf2\ul Mar_4:24\cf0\ulnone ). \par \par From passages such as these it may sometimes appear that God arbitrarily causes some to be blinded, while opening the eyes of others. It should never be thought that God does anything that is unfair or without just cause. Never leave God in a bad light. Perhaps we can understand it better by looking at the commentary on \cf2\ul Mat_11:25\cf0\ulnone .\par \par \cf5 ". . . because thou hast hid these things\emdash the knowledge of these saving truths. from the wise and prudent\cf0\emdash The former of these terms points to the men who pride themselves upon their speculative or philosophical attainments; the latter to the men of worldly shrewdness\emdash the clever, the sharpwitted, the men of affairs. The distinction is a natural one, and was well understood. (See \cf2\ul 1Co_1:19\cf0\ulnone , etc.) But why had the Father hid from such the things that belonged to their peace, and why did Jesus so emphatically set His seal to this arrangement? Because it is not for the offending and revolted to speak or to speculate, but to listen to Him from whom we have broken loose, that we may learn wLVALxhether there be any recovery for us at all; and if there be, on what principles\emdash of what nature\emdash to what end. To bring our own "wisdom and prudence" to such questions is impertinent and presumptuous; and if the truth regarding them, or the glory of it, be 'hid' from us, it is but a fitting retribution, to which all the right-minded will set their seal along with Jesus" [Jamieson, Fausset and Brown. \ul Commentary\ulnone \ul On\ulnone \ul The\ulnone \ul Whole\ulnone \ul Bible\ulnone , pages 920-21].\par \par \cf5 "None of the wicked shall understand; but the wise shall understand" (\ul Dan_12:10\ulnone ). "Evil men understand not judgment: but they that seek the Lord understand all things" \cf0 (\cf2\ul Pro_28:5\cf0\ulnone ). It is in the "honest and good heart" that the seed of the kingdom grows to perfection, and brings forth abundantly the fruits of righteousness.\par \pard\li1440\par \pard\fi-1440\li1440 [\tab Assignment 87\par \pard\fi-1440\li2880\par \pard Seeing the many scriptures that show God blinding men's eyes, and speaking in parables, what do you believe is God's purpose of hiding truth from some people? Take into consideration the material from the Bible Commentary above. \par Church or Christian is like: \cf2\ul Luk_6:47\cf0\ulnone\par \par B. PARABLES AND OTHER ILLUSTRATIVE MATERIAL\par \par The primary purpose of Jesus using parables was to portray His kingdom, thus most parables will involve Israel's place in God's drama of redemption. This must be kept in mind to correctly interpret the parable. This is not to say that the parable cannot speak to Gentiles or be a good moral illustration for many other things. However, if we fail to catch the prophetic element in the parable we will usually misunderstand His thinking when He gave it.\par \par \cf4\b He told of a man who would not wear a wedding garment, as Israel will not accept His righteousness (\ul Mat_22:11\ulnone ). He spoke of ten virgins; five of them wise and five foolish (\ul Mat_25:1-10LVALy\ulnone ). There will be those in Israel who will accept the Spirit of God in their lives [have the oil] and go into His kingdom. Others will not. \par \cf0\b0\par These two parables also fit well into our Gentile church. We need to put on the wedding garment also. We are not a guest at the wedding, rather we are the Bride of Christ, so our garment is different. We need the Spirit [oil in our lamps] to be prepared for the coming of the Groom, though we will look for Him to come take us as a bride; again not as a guest. \par \par Those who do not recognize this have difficulty with the historical setting of the parable and usually ask, "How could he get into heaven without the wedding garment? How does he get put out once he gets there?" This is to Israel in the coming kingdom and therefore is not in heaven and is not speaking to the church. \par \par In Matthew 13 we have several parables depicting the kingdom of Heaven. Notice that there are many times Jesus tells what the parable is about. If He does not, the writer of the gospel will sometimes reveal it. \cf4\b Jesus said the parable about the widow and unjust judge was given so men would know something about prayer (\ul Luk_18:1-8\ulnone ). The parables in Luke 15 were in response to the accusations of the Pharisees that Jesus ate with sinners (\ul Luk_15:1-3\ulnone ). \cf0\b0 Likewise here, we have a purpose of the parable, which is to describe some of the things that will happen in His kingdom. This particular one is not just for Israel, but speaks of both Israel and the church. \par \par The kingdom is like a sower that sows profusely, everywhere. That is the way the Word of God will spread throughout the time of the church age, or the spiritual kingdom of God. At the same time there will be tares in with the wheat. That is, the "children of the wicked one" will sow his deception at the same time this kingdom of God is broadcast throughout the world. Like a mustard tree this kingdom of God will grow into a huge bodyLVALz of people and the same birds [Satan] who ate the seed before it fell into the ground will be in this tree to eat its fruit. This kingdom will experience leaven which is a type of corruption. That is, this kingdom is going to be overspread with evil doctrine until it is almost wiped out. And it virtually was during the dark ages. \par \par So what happened did not catch Jesus unaware. He said His kingdom would be like that. However, He will pay the price for the field which holds His treasure, and His treasure has always been Israel. At the same time Israel is being kept in the field, waiting the redemption of the purchased possession, the church is being formed like a pearl of great price. Jesus paid all He had for this pearl (\cf2\ul 2Co_8:9\cf0\ulnone ). The end of this age is like a net which brings in all kind of fish; but the good are kept and the bad are thrown out. So will it be when Jesus returns and casts out the children of the evil one and keeps the children of the kingdom of God.\par \pard\li1440\par \pard\fi-1440\li1440 [\tab Assignment 88\par \pard\fi-1440\li2880\par \pard\fi-90\li90 What other great truths could be made from these parables besides these things Jesus wanted His people to know about His kingdom?\par \pard\li1440\par \pard The three parables in Luke 15 were a result of the Pharisees reaction to His eating with sinners (\cf2\ul Luk_15:1-2\cf0\ulnone ). The sinners were represented in the parables as a sheep, a coin, and a lost son. The sheep were a part of the fold that had wandered away. We often use it to depict our lives as sinners before we came to God. We even sing, "I was that one lost sheep." We should remember, however, that this sheep was at one time part of God's people, in this case a Jew and now had drifted away. In the story of the prodigal, Jesus pictures these who did not like Him eating with sinners as an older brother of the prodigal, thus picturing the ungrateful spirit that always misses the purpose of salvation. Jesus let them knLVAL{ow that by the very nature of redemption they should be the last people to find fault with His eating with sinners.\par \par Literally, a parable means something "thrown alongside of." That is why we would call it an illustration of a truth, for it is a story thrown alongside of a truth, or compared with that truth.\par \par It differs from a fable in that it is always taken from something that either happened in real life, or could have happened. That is, we never have animals or trees talking in parables like we do in fables (\cf2\ul Jdg_9:6-21\cf0\ulnone ; \cf2\ul 2Ki_14:8-10\cf0\ulnone ). That is why it is a futile effort to try to prove that the rich man in hell (\cf2\ul Luk_16:19-31\cf0\ulnone ) is only a parable. If this could be proven, it would make no difference whatsoever, because all the parables of Jesus were only drawn from things that are possible. \par \pard\fi-1440\li2880\par \pard\fi-1440\li1440 [\tab Assignment 89\par \pard\fi-1440\li2880\par \pard\fi-90\li90 Look at the Book of Hosea, the prophet who used figurative language more than any other, and tell what these figures mean:\par \cf4\b Israel slideth back like a backsliding heifer (\ul Hos_4:16\ulnone )\par \cf0\b0 Their drink is sour (\cf2\ul Hos_4:18\cf0\ulnone )\par \cf4\b I will be to Ephraim like a moth (\ul Hos_5:12\ulnone )\par \cf0\b0 I will be to Ephraim like a lion (\cf2\ul Hos_5:14\cf0\ulnone )\par He will come upon us as the rain, as the latter and former rain upon the earth (\cf2\ul Hos_6:3\cf0\ulnone )\par Your goodness is like a cloud and dew that goes away (\cf2\ul Hos_6:4\cf0\ulnone )\par I have hewed them by the prophets (\cf2\ul Hos_6:5\cf0\ulnone )\par \cf4\b Ephraim is a cake not turned (\ul Hos_7:8\ulnone )\par Ephraim is a silly dove (\ul Hos_7:11\ulnone )\par \cf0\b0 Your calf has cast you off (\cf2\ul Hos_8:5\cf0\ulnone )\par \pard\par The Bible is filled with various forms of figurative language. The biblical writer apparently did not consider any differences between these manyLVAL types of illustrations. He was merely interested in illustrating the truth. He used them and did not try to analyze them. What is listed here will be from all of these various types of illustrations found in the Bible. Of course this is not all that the Bible uses, but it shows a good selection. It is obvious by the multitude of illustrations the Bible uses that it was expected that the truth would be illustrated with types, symbols, parables, proverbs, and all other forms of language aids.\par \par \cf2\ul Neh_8:17\cf0\ulnone\par \par SEE LIST OF TYPES \cf2\ul Heb_8:5\cf0\ulnone\par \pard\sa200\sl276\slmult1\par \pard DRAMA \cf2\ul Eze_4:1\cf0\ulnone\par \par \pard\fi-360\li360\f1 EZEKIEL'S TWELVE SYMBOLIC ACTS\par \pard\par \pard\fi-360\li360 1. Drawing a map of Jerusalem (\cf2\ul Eze_4:1-3\cf0\ulnone )\par 2. Lying on his left side for a portion of 390 days (\cf2\ul Eze_4:4-5\cf0\ulnone )\par 3. Lying on his right side for a portion of 40 days (\cf2\ul Eze_4:6\cf0\ulnone )\par 4. Preparing a scant meal (\cf2\ul Eze_4:9-17\cf0\ulnone )\par 5. Shaving his head and beard (\cf2\ul Eze_5:1-4\cf0\ulnone )\par 6. Stamping his feet and clapping his hands (\cf2\ul Eze_6:11\cf0\ulnone )\par 7. Digging through the wall (\cf2\ul Eze_12:1-16\cf0\ulnone )\par 8. Trembling as he ate his food (\cf2\ul Eze_12:17-20\cf0\ulnone )\par 9. Slashing about with a sword (\cf2\ul Eze_21:9-17\cf0\ulnone )\par 10. Drawing a map of the middle east (\cf2\ul Eze_21:18-22\cf0\ulnone )\par 11. Boiling a pot of water dry (\cf2\ul Eze_24:1-24\cf0\ulnone )\par 12. Remaining tearless at his wife's funeral (\cf2\ul Eze_24:15-18\cf0\ulnone )\par \b\fs20 [SEE MAKE A CHAIN \cf2\ul Eze_7:23\cf0\ulnone ]\b0\fs28\par \pard\f0\par \pard\sa200\sl276\slmult1\par \pard\cf1\f1\fs29\par \fs29\par } LVALbZ}{\rtf1\ansi\deff0{\fonttbl{\f0\froman\fprq2\fcharset0 Georgia;}{\f1\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\cf1\lang1033\f0\fs28 HERM \cf2\ul Neh_8:16\cf1\ulnone\par \cf0 C.\tab WORD SENSE\par \par Benjamin Keach developed this area of word study very likely more than any other. He has an entire book "Preaching from the types and metaphors of the Bible" using the various figurative language to enhance the figurative language of the Bible. From his work we take these usages of words that are found in the Bible:\par \par \pard\fi-1440\li1440 Metonymy:\tab a cause is put for the effect or an effect for the cause, the subject for the adjunct, or the adjunct for the subject.\par \pard\fi-720\li2160 (1)\tab The person acting is put for the thing acted or effected (\cf2\ul 1Co_14:32\cf0\ulnone The spirit is put for the doctrine or scriptural interpretation).\par (2)\tab The original cause or instrument is put for the thing effected by it (\cf2\ul Deu_17:6\cf0\ulnone the mouth is put for speech).\par (3)\tab A thing or action is put for the effect produced by that thing or action (\cf2\ul Gen_20:13\cf0\ulnone ; \cf2\ul Gen_32:13\cf0\ulnone ; \cf2\ul 2Ch_35:16\cf0\ulnone mercy is put for the benefit of mercy).\par \pard\par \pard\fi-1440\li1440 Irony:\tab contraries or opposites are put for one another, or when by the thing named a contrary thing must be understood.\par \pard\par \cf2\ul Deu_32:37-38\cf0\ulnone\emdash Where are the gods that ate your sacrifices?\par \cf2\ul Jdg_10:14\cf0\ulnone\emdash Let your gods deliver you.\par \par \pard\fi-1440\li1440 [\tab Assignment 96\par \pard\fi-1440\li2880\par \pard From your understanding of the word "irony," what is the irony of Jesus statement when He said, "Sleep on, and take your rest" (\cf2\ul Mat_26:45\cf0\ulnone )?\par \pard\fi-1440\li1440\par \pard What did Job mean when he said to his friends, "No doubt but ye are the people, and wisdLVAL~om shall die with you. . ." (\cf2\ul Job_12:2\cf0\ulnone ).\par \pard\fi-1440\li1440\par Metaphor:\tab a word translated from its proper and genuine signification to another less proper; or when like is signified by like.\par \par Christ is called a Lion because He is unconquerable (\cf2\ul Rev_5:5\cf0\ulnone )\par The devil is called a lion because he is devouring (\cf2\ul 1Pe_5:8\cf0\ulnone )\par Wicked are called lion because they are tyrants (\cf2\ul Job_4:10-11\cf0\ulnone )\par Apostles are called salt (\cf2\ul Mat_5:13\cf0\ulnone )\par \par Simile:\tab when something is said to be like another, using words such as "like" or "as," "after the similitude of," "after the order of."\par \par Student of the Bible is "like a tree" (\cf2\ul Psa_1:1-3\cf0\ulnone )\par God pours out His wrath "like water" (\cf2\ul Hos_5:10\cf0\ulnone )\par Jesus is similar to Melchisedec (Hebrews 6:20--7:3) \cf2\ul Heb_7:15\cf0\ulnone\par \par Anthropathy:\tab where body members and ways are attributed to God.\par \par \tab God is the head of Christ (\cf2\ul 1Co_11:3\cf0\ulnone )\par \tab God's hand as a place of power (\cf2\ul Exo_15:6\cf0\ulnone ; \cf2\ul Psa_20:7\cf0\ulnone )\par \tab God is a shepherd (\cf2\ul Psa_23:1\cf0\ulnone )\par \tab God is a Father (\cf2\ul Deu_32:5\cf0\ulnone )\par \par Prosopopeia:\tab where things are proposed as persons which are not persons.\par \par \tab "Ear heard and blessed me" (\cf2\ul Job_29:11\cf0\ulnone )\par \tab "My bones say, O Lord" (\cf2\ul Psa_35:10\cf0\ulnone )\par \tab "Ask the beasts and they will tell you" (\cf2\ul Job_12:7\cf0\ulnone )\tab\par \par Synecdoche:\tab whole placed for the part, or part for the whole.\par \par \tab All sometimes placed for many (\cf2\ul Mat_3:5\cf0\ulnone )\par \tab Baptism of John put for his whole ministry (\cf2\ul Act_1:22\cf0\ulnone ; \cf2\ul Act_10:37\cf0\ulnone )\par \par Catachresis:\tab use of words harsher than what they actually are.\par \par \tab Idols are called "carcasses" (\cf2\ul Lev_26:30\cLVALf0\ulnone )\par \tab Water is called "blood" (\cf2\ul 1Sa_23:17\cf0\ulnone )\par \par Hyperbole:\tab expressing much more or much less than the truth for the sake of effect.\par \par \tab Beam in the eye (\cf2\ul Mat_7:3\cf0\ulnone )\par \tab Rivers of oil (\cf2\ul Job_29:6\cf0\ulnone )\par \tab Bed swims (\cf2\ul Psa_6:6\cf0\ulnone )\par \par Paronomasia:\tab likeness of words, when by the change of one letter or word, the signification thereof is also changed. This requires knowing the language in which it was done, so we give some in English to show how it is done.\par \par \tab Wine is the blood of the vine\par \tab No stumbling but tumbling\par \tab Errors will cause terrors\par \pard\fi-720\li2160 Though we walk after the flesh we do not war after flesh (\cf2\ul 2Co_10:3\cf0\ulnone )\par \pard\fi-1440\li1440\tab As unknown, yet well known (\cf2\ul 2Co_6:9\cf0\ulnone )\par \par Antanaclasis:\tab when a word is repeated in a different, if not contrary signification.\par \par \tab Let the dead bury their dead (\cf2\ul Mat_8:22\cf0\ulnone )\par \tab They are not all Israel which are of Israel (\cf2\ul Rom_9:6\cf0\ulnone )\par \par [\tab Assignment 97\par \pard\fi-1440\li2880\par \pard What kind of figures have the writers used in the following passages, and how must they be interpreted? \cf2\ul Gen_49:14\cf0\ulnone ; \cf2\ul Num_24:21\cf0\ulnone ; \cf2\ul Deu_32:40\cf0\ulnone ; \cf2\ul Job_34:6\cf0\ulnone , "my arrow is incurable;" \cf2\ul Psa_26:6\cf0\ulnone ; \cf2\ul Psa_46:9\cf0\ulnone ; \cf2\ul Psa_108:9\cf0\ulnone ; \cf2\ul Ecc_12:3\cf0\ulnone , "days;" \cf2\ul Jer_2:13\cf0\ulnone ; \cf2\ul Jer_8:7\cf0\ulnone ; \cf2\ul Eze_7:27\cf0\ulnone ; \cf2\ul Eze_23:29\cf0\ulnone ; \cf2\ul Zec_7:11\cf0\ulnone ; \cf2\ul Mat_3:5\cf0\ulnone ; \cf2\ul Mat_5:13\cf0\ulnone ; \cf2\ul Mat_12:40\cf0\ulnone ; \cf2\ul Rom_6:4\cf0\ulnone ; \cf2\ul 1Co_5:7-8\cf0\ulnone .\par \pard\fi-1440\li1440\par \pard If a person wanted to do some in-depth research on different figures of speech used inLVAL the Bible, the book which explores this quite thoroughly is Ethelbert W. Bullinger, \ul Figures Of Speech Used In The Bible\ulnone , Baker Book House, Grand Rapids, Michigan. I will list here the various figures he finds in the Bible, though it would be beyond the scope of this course to spend a lot of time on these figures.\par \par Accismus: apparent refusal.\par Acrostichion: or, acrostic. Repetition of the same or successive letters at the commencement of words or phrases.\par Aenigma: or, enigma. A dark saying. A truth expressed in obscure language.\par Aetiologia: or, cause shown. The rendering of a reason for what is said or done.\par Affirmatio: or affirmation. Spontaneous affirmation.\par Aganactesis: or, indignation. An expression of feeling by way of indignation.\par Allegory: or, continual metaphor and hypocatastasis. Continued representation and implication.\par Amoebaeon: or refrain. The repetition of the same phrase at the end of successive paragraphs.\par Amphibologia: or, double meaning. A word or phrase susceptible of two interpretations.\par Amphidiorthosis: or, double correction. A setting both hearer and speaker right by a correction which acts both ways\par Ampliatio: or, adjournment. An old name for a new thing. A retaining of an old name after the reason for it has passed away.\par Anabasis: or, gradual ascent. An increase of sense in successive sentences.\par Anachoresis: or, regression. A return to the original subject after a digression.\par Anacoenosis: or, common sense. An appeal to others as having interests in common.\par Anacoluthon: or, non-sequence. A breaking off the sequence of thought.\par Anadiplosis: or, like sentence endings and beginnings \par \pard\fi-720\li1440 Anaeresis: or, detraction. Parenthetic addition by way of detraction.\par Anamnesis: or, recalling. An expression of feeling by way of recalling to mind.\par