Codex Singularity: Search for the Prisca Sapientia
Book bible (1) - advanced (full page)
1. BIBLE (1) – ADVANCED
BY: DR. ORLANDO SHORT
Table Of Contents
CHAPTER 1 TO CREATE pg. 1
VERSES 3-5 pg. 6
CHAPTER 2 LETS LOOK AT THE EXODUS pg. 10
THE BOOK OF THE COVENANT pg. 10
THE HOLINESS CODE
pg. 11
THE DEUTERONOMIC CODE pg. 11
FUNCTIONAL DEVELOPMENT OF LAW pg. 12
CEREMONIAL LAW pg. 12
DIETARY LAW pg. 13
C. QUARANTINE LAW
pg. 15
D. LAWS OF DEDICATION pg. 15
E. LAWS OF RELIGIOUS SYMBOLISM pg. 16
F. CIVIL LAW pg. 17
CHAPTER 3 SACRIFICIAL OFFERINGS pg.
18
2. CHAPTER 4 SIN
pg. 24
BIBLE (1) - ADVANCED
Gen 1:1 In the beginning God created the heavens and the earth.
TO CREATE
bara (― ,)4521 ,א ָּבto create, make.‖ This verb is of profound theological
ָּר
significance, since it has only God as its subject. Only God can ―create‖ in the
sense implied by bara . The verb expresses creation out of nothing, an idea
seen clearly in passages having to do with creation on a cosmic scale: ―In the
beginning God created the heavens and the earth‖ (Gen. 1:1; cf. Gen. 2:3; Isa.
40:26; 42:5). All other verbs for ―creating‖ allow a much broader range of
meaning; they have both divine and human subjects, and are used in contexts
where bringing something or someone into existence is not the issue.
Bara is frequently found in parallel to these other verbs, such as asah, ―to
make‖ (Isa. 41:20; 43:7; 45:7, 12; Amos 4:13), yatsar, ―to form‖ (Isa. 43:1, 7;
45:7; Amos 4:13), and kun, ―to establish.‖ A verse that illustrates all of these
words together is Isa. 45:18: ―For thus saith the Lord that created [bara] the
heavens; God himself that formed [yatsar] the earth and made [asah] it; he hath
established [kun] it, he created [bara] it not in vain, he formed [yatar] it to be
inhabited: I am the Lord; and there is none else.‖ The technical meaning of bara
(to ―create out of nothing‖) may not hold in these passages; perhaps the verb was
popularized in these instances for the sake of providing a poetic synonym.
Objects of the verb include the heavens and earth (Gen. 1:1; Isa. 40:26; 42:5;
45:18; 65:17) man (Gen. 1:27; 5:2; 6:7; Deut. 4:32; Ps. 89:47; Isa. 43:7; 45:12);
Israel (Isa. 43:1; Mal. 2:10); a new thing (Jer. 31:22); cloud and smoke (Isa. 4:5);
north and south (Ps. 89:12); salvation and righteousness (Isa. 45:8); speech (Isa.
57:19); darkness (Isa. 45:7); wind (Amos 4:13); and a new heart (Ps. 51:10). A
careful study of the passages where bara occurs shows that in the few
non-poetic uses (primarily in Genesis), the writer uses scientifically precise
language to demonstrate that God brought the object or concept into being from
previously nonexistent material.1
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1 Vine, W. E. ; Unger Merrill F. ; White, William: Vine’s Complete Expository
Dictionary of Old and New Testament Words. Nashville : T. Nelson, 1996, S. 1:51
3. (1)
1. Observe, in this verse, four things:—
(1.) The effect produced—the heavens and the earth, that is, the world,
including the whole frame and furniture of the universe, the world and all things
therein, Acts 17:24. The world is a great house, consisting of upper and lower
stories, the structure stately and magnificent, uniform and convenient, and every
room well and wisely furnished. It is the visible part of the creation that Moses
here designs to account for; therefore he mentions not the creation of angels. But
as the earth has not only its surface adorned with grass and flowers, but also its
bowels enriched with metals and precious stones (which partake more of its solid
nature and more valuable, though the creation of them is not mentioned here), so
the heavens are not only beautified to our eye with glorious lamps which garnish
its outside, of whose creation we here read, but they are within replenished with
glorious beings, out of our sight, more celestial, and more surpassing them in
worth and excellency than the gold or sapphires surpass the lilies of the field. In
the visible world it is easy to observe, [1.] Great variety, several sorts of beings
vastly differing in their nature and constitution from each other. Lord, how
manifold are thy works, and all good! [2.] Great beauty. The azure sky and
verdant earth are charming to the eye of the curious spectator, much more the
ornaments of both. How transcendent then must the beauty of the Creator be! [3.]
Great exactness and accuracy. To those that, with the help of microscopes,
narrowly look into the works of nature, they appear far more fine than any of the
works of art. [4.] Great power. It is not a lump of dead and inactive matter, but
there is virtue, more or less, in every creature: the earth itself has a magnetic
power. [5.] Great order, a mutual dependence of beings, an exact harmony of
motions, and an admirable chain and connection of causes. [6.] Great mystery.
There are phenomena in nature which cannot be solved, secrets which cannot be
fathomed nor accounted for. But from what we see of heaven and earth we may
easily enough infer the eternal power and Godhead of the great Creator, and may
furnish ourselves with abundant matter for his praises. And let our make and
place, as men, remind us of our duty as Christians, which is always to keep
heaven in our eye and the earth under our feet.
(2.) The author and cause of this great work—GOD. The Hebrew word is
Elohim, which be speaks, [1.] The power of God the Creator. El
signifies the
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4. strong God; and what less than almighty strength could bring all things out of
nothing? [2.] The plurality of persons in the Godhead, Father, Son, and Holy
Ghost. This plural name of God, in Hebrew, which speaks of him as many
though he is one, was to the Gentiles perhaps a savour of death unto death,
hardening them in their idolatry; but it is to us a savour of life unto life,
confirming our faith in the doctrine of the Trinity, which, though but darkly
intimated in the Old Testament, is clearly revealed in the New. The Son of God,
the eternal Word and Wisdom of the Father, was with him when he made the
world (Prov. 8:30), nay, we are often told that the world was made by him, and
nothing made without him, Jn. 1:3, 10; Eph. 3:9; Col. 1:16; Heb. 1:2. O what
high thoughts should this form in our minds of that great God whom we draw
nigh to in religious worship, and that great Mediator in whose name we draw
nigh!
(3.) The manner in which this work was effected: God created it, that is, made
it out of nothing. There was not any pre-existent matter out of which the world
was produced. The fish and fowl were indeed produced out of the waters and the
beasts and man out of the earth; but that earth and those waters were made out of
nothing. By the ordinary power of nature, it is impossible that any thing should
be made out of nothing; no artificer can work, unless he has something to work
on. But by the almighty power of God it is not only possible that something
should be made of nothing (the God of nature is not subject to the laws of
nature), but in the creation it is impossible it should be otherwise, for nothing is
more injurious to the honour of the Eternal Mind than the supposition of eternal
matter. Thus the excellency of the power is of God and all the glory is to him.
(4.) When this work was produced: In the beginning, that is, in the beginning
of time, when that clock was first set a going: time began with the production of
those beings that are measured by time. Before the beginning of time there was
none but that Infinite Being that inhabits eternity. Should we ask why God made
the world no sooner, we should but darken counsel by words without knowledge;
for how could there be sooner or later in eternity? And he did make it in the
beginning of time, according to his eternal counsels before all time. The Jewish
Rabbies have a saying, that there were seven things which God created before
the world, by which they only mean to express the excellency of these things:
—The
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5. law, repentance, paradise, hell, the throne of glory, the house of the
sanctuary,
and the name of the Messiah. But to us it is enough to say, In the beginning was
the Word, Jn. 1:1.
2. Let us learn hence, (1.) That atheism is folly, and atheists are the greatest
fools in nature; for they see there is a world that could not make itself, and yet
they will not own there is a God that made it. Doubtless, they are without excuse,
but the God of this world has blinded their minds. (2.) That God is sovereign
Lord of all by an incontestable right. If he is the Creator, no doubt he is the
owner and possessor of heaven and earth. (3.) That with God all things are
possible, and therefore happy are the people that have him for their God, and
whose help and hope stand in his name, Ps. 121:2; 124:8. (4.) That the God we
serve is worthy of, and yet is exalted far above, all blessing and praise, Neh. 9:5,
6. If he made the world, he needs not our services, nor can be benefited by them
(Acts 17:24, 25), and yet he justly requires them, and deserves our praise, Rev.
4:11. If all is of him, all must be to him.
II. Here is the work of creation in its embryo, v. 2, where we have an account
of the first matter and the first mover.
1. A chaos was the first matter. It is here called the earth (though the earth,
properly taken, was not made till the third day v. 10), because it did most
resemble that which afterwards was called earth, mere earth, destitute of its
ornaments, such a heavy unwieldy mass was it; it is also called the deep, both for
its vastness and because the waters which were afterwards separated from the
earth were now mixed with it. This immense mass of matter was it out of which
all bodies, even the firmament and visible heavens themselves, were afterwards
produced by the power of the Eternal Word. The Creator could have made his
work perfect at first, but by this gradual proceeding he would show what is,
ordinarily, the method of his providence and grace. Observe the description of
this chaos. (1.) There was nothing in it desirable to be seen, for it was without
form and void. Toho and Bohu, confusion and emptiness; so these words are
rendered, Isa. 34:11. It was shapeless, it was useless, it was without inhabitants,
without ornaments, the shadow or rough draught of things to come, and not
the
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6. image of the things, Heb. 10:1. The earth is almost reduced to the same condition
again by the sin of man, under which the creation groans. See Jer. 4:23, I beheld
the earth, and lo it was without form, and void. To those who have their hearts in
heaven this lower world, in comparison with that upper, still appears to be
nothing but confusion and emptiness. There is no true beauty to be seen, no
satisfying fulness to be enjoyed, in this earth, but in God only. (2.) If there had
been any thing desirable to be seen, yet there was no light to see it by; for
darkness, thick darkness, was upon the face of the deep. God did not create this
darkness (as he is said to create the darkness of affliction, Isa. 45:7), for it was
only the want of light, which yet could not be said to be wanted till something
was made that might be seen by it; nor needs the want of it be much complained
of, when there was nothing to be seen but confusion and emptiness. If the work
of grace in the soul is a new creation, this chaos represents the state of an
unregenerate graceless soul: there is disorder, confusion, and every evil work; it
is empty of all good, for it is without God; it is dark, it is darkness itself. This is
our condition by nature, till almighty grace effects a blessed change.
2. The Spirit of God was the first mover: He moved upon the face of the
waters. When we consider the earth without form and void, we think it is like the
valley full of dead and dry bones. Can these live? Can this confused mass of
matter be formed into a beautiful world? Yes, if a spirit of life from God enter
into it, Eze. 37:9. Now there is hope concerning this thing; for the Spirit of God
begins to work, and, if he works, who or what shall hinder? God is said to make
the world by his Spirit, Ps. 33:6; Job 26:13; and by the same mighty worker the
new creation is effected. He moved upon the face of the deep, as Elijah stretched
himself upon the dead child,—as the hen gathers her chickens under her wings,
and hovers over them, to warm and cherish them, Mt. 23:37,—as the eagle stirs
up her nest, and flutters over her young (it is the same world that is here used),
Deu. 32:11. Learn hence, That God is not only the author of all being, but the
fountain of life and spring of motion. Dead matter would be for ever dead if he
did not quicken it. And this makes it credible to us that God should raise the
dead. That power which brought such a world as this out of confusion,
emptiness, and darkness, at the beginning of time, can, at the end of time, bring
our vile bodies out of the grave, though it is a land of darkness as darkness itself,
and without any order (Job 10:22), and can make them glorious bodies.
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Verses 3-5
7. We have here a further account of the first day’s work, in which observe, 1. That
the first of all visible beings which God created was light; not that by it he
himself might see to work (for the darkness and light are both alike to him), but
that by it we might see his works and his glory in them, and might work our
works while it is day. The works of Satan and his servants are works of darkness;
but he that doeth truth, and doeth good, cometh to the light, and coveteth it, that
his deeds may be made manifest, Jn. 3:21. Light is the great beauty and blessing
of the universe. Like the first-born, it does, of all visible beings, most resemble
its great Parent in purity and power, brightness and beneficence; it is of great
affinity with a spirit, and is next to it; though by it we see other things, and are
sure that it is, yet we know not its nature, nor can describe what it is, or by what
way the light is parted, Job 38:19, 24. By the sight of it let us be led to, and
assisted in, the believing contemplation of him who is light, infinite and eternal
light (1 Jn. 1:5), and the Father of lights (Jam. 1:17), and who dwells in
inaccessible light, 1 Tim. 6:16.
Vs 2 And the earth was without form…………..
Ezek. 28:11
11
Moreover the word of the LORD came unto me, saying, 12 Son of man, take up
a lamentation upon the king of Tyrus, and say unto him, Thus saith the Lord
GOD; Thou sealest up the sum, full of wisdom, and perfect in beauty. 13 Thou
hast been in Eden the garden of God; every precious stone was thy covering, the
sardiusd, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire,
the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of
thy pipes was prepared in thee in the day that thou wast created. 14 Thou art the
anointed cherub that covereth; and I have set thee so: thou wast upon the holy
mountain of God; thou hast walked up and down in the midst of the stones of
fire. 15 Thou wast perfect in thy ways from the day that thou wast created, till
iniquity was found in thee. 16 By the multitude of thy merchandise they have
filled the midst of thee with violence, and thou hast sinned: therefore I will
cast
______________________
d sardius: or, ruby
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thee as profane out of the mountain of God: and I will destroy thee, O covering
cherub, from the midst of the stones of fire. 17 Thine heart was lifted up because
of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness: I will
8. cast thee to the ground, I will lay thee before kings, that they may behold thee.2
ISA: 14:13
12 How art thou fallen from heaven, O Lucifer 2, son of the morning! how art
thou cut down to the ground, which didst weaken the nations! 13 For thou hast
said in thine heart, I will ascend into heaven, I will exalt my throne above the
stars of God: I will sit also upon the mount of the congregation, in the sides of
the north: 14 I will ascend above the heights of the clouds; I will be like the
most High. 15 Yet thou shalt be brought down to hell, to the sides of the pit. 16
2
Michael Defeats The Dragon
Rev. 12:7 And there was war in heaven: Michael and his angels fought against
the dragon; and the dragon fought and his angels, 8 And prevailed not; neither
was their place found any more in heaven. 9 And the great dragon was cast
out, that old serpent, called the Devil, and Satan, which deceiveth the whole
world: he was cast out into the earth, and his angels were cast out with him
LUKE 10:18
And the seventy returned again with joy, saying, Lord, even the devils are subject
unto us through thy name. 18 And he said unto them, I beheld Satan as
lightning fall from heaven.
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2 The Holy Bible : King James Version. Electronic ed. Of the 1769 edition of
the 1611 Authorized Version. Bellingham WA : Logos Research Systems, Inc.,
1995, S. Eze 28:11-17
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Dispensation and Major Covenants
DISPENSATION --- a period of time under which mankind is answerable to
God for how it has obeyed the revelation of God that it has received. The
9. term
―dispensation: is found twice in the NKJV: ―The dispensation of the fullness of
the times‖ (Eph. 1:10) and ―the dispensation of the grace of God‖ (Eph. 3:2;
administration, NIV). The KJV uses the term four times (1 Cor. 9:17; Eph.
1:10; 3:2; Col. 1:25).
Many Bible students believe all of history can be divided into several
dispensations. According to this view, all of history has been pointing toward
the SECOND COMING of Christ, when salvation will be made complete.
Others reject this view, insisting that God has had faithful, loyal followers in all
times who have lived according to HIS COVENANT with them.
Seven dispensations are commonly identified by traditional
dispensationalist: Innocence, from Creation to the Fall of Adam and Eve and
God’s sending them out of the Garden of Eden (Gen. 3:24); Conscience, the
covenant with Adam, ending with the judgment of the Flood (Genesis 9); Human
government, the covenant with Noah, extending to the time of Abraham;
Promise, from Abraham’s call (Gen. 12:1) to Moses; Law, from the giving of the
Law to Moses (Ex. 19:8, 20-31) to the death of Jesus Christ; Grace, from the
death and resurrection of Christ to His Second Coming; Kingdom, the
establishment of God’s kingdom on earth and the thousand-year reign of Christ
over the nations.
2DISPENSATION vine’s Expository Dictionary
oikonomia (o kovouia, 3622) primarily signifies ―the management of a
household or of household affairs‖ (oikos, ―a house,‖ nomos, ―a law‖); then
the management or administration of the property of others, and so ―a
stewardship,‖
Luke 16:2-4; elsewhere only in the epistles of Paul, who applies it (a) to the
responsibility entrusted to him of preaching the gospel, 1 Cor. 9:17 (RV,
―stewardship,‖ KJV, ―dispensation‖); (b) to the stewardship committed to him
―to fulfill the Word of God,‖ the fulfillment being the unfolding
of the
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completion of the divinely arranged and imparted cycle of truths
which are consummated in the truth relating to the church as the body of
Christ, Col. 1:25 (RV and KJV, ―dispensation‖); so in Eph. 3:2, of the grace
of God given him as a stewardship (―dispensation‖) in regard to the same
10. ―mystery‖; (c) in Eph. 1:10 and 3:9, it is used of the arrangement or
administration by God, by which in ―the fullness of the times‖ (or seasons)
God will sum up all things in the heavens and on earth in Christ. In Eph. 3:9
some mss. have koinonia, ―fellowship,‖ for oikonomia, ― dispensation.‖ In 1
Tim. 1:4 oikonomia may mean either a stewardship in the sense of (a) above, or
a ―dispensation‖ in the sense of (c). The reading oikodomia, ―edifying,‖ in
some mss., is not to be accepted. See STEWARDSHIP.2
Note: A ―dispensation‖ is not a period or epoch (a common, but erroneous,
use of the word), but a mode of dealing, an arrangement or administration of
affairs. Cf. oikonomos, ―a steward,‖ and oikonomeo, ―to be a steward,‖2
Look up all dispensation and find their relationship to the Major Covenants
What is a dispensation?
Can you name them?
1. Judges. The judges were temporary and special deliverers, sent by God to
deliver the Israelites from their oppressors; not supreme magistrates, succeeding
to the authority of Moses and Joshua. Their power only extended over portions
of the country, and some were contemporaneous. Their first work was that of
deliverers and leaders in war; they then administered justice to the people, and
their authority supplied the want of a regular government. Even while the
administration of Samuel gave something like a settled government to the south,
there was scope for the irregular exploits of Samson on the borders of the
Philistines; and Samuel at last established his authority as judge and prophet, but
still as the servant of Jehovah, only to see it so abused by his sons as to exhaust
the patience of the people, who at length demanded a king, after the pattern of the
surrounding nations. The following is a list of the judges , whose history is given
under their respective names:—
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The three best-known judges or deliverers described in the book are
DEBORAH (4:1–5:31), GIDEON (6:1–8:32), and SAMSON (13:1–16:31). The
other nine heroic figures from this period in Israel’s history are, EHUD; ELON;
IBZAN; JAIR; JEPHTHAH; OTHNIEL; SHAMGAR; TOLA, and ABDON.
The Book of Judges contains some of the best-known stories in the Bible. One
judge, Gideon, routed a Midianite army of several thousand with a group of 300
11. warriors. Under the cover of darkness, Gideon and his men hid lighted torches
inside empty pitchers, then broke the pitchers and blew trumpets to catch the
army by surprise. The mighty Midianites fled in panic (7:15–25).
An interesting part of the Gideon story is the way in which this judge of Israel
tested what he perceived to be God’s call. First, Gideon spread a piece of wool
on the ground and asked God to saturate it with dew but leave the ground around
it dry if he wanted Gideon to deliver Israel. This happened exactly that way. Still
not satisfied, Gideon asked God to reverse this procedure the second night—to
leave the wool dry with wet ground all around it. After this happened, Gideon
agreed to lead his band of warriors against the Midianites (6:36–40).
Another famous story in the Book of Judges is about Samson and Delilah. A
judge of superhuman strength, Samson defeated superior forces of the Philistine
tribe several times by himself. They finally captured him after Delilah betrayed
him by cutting his long hair, which was the secret of his strength. In captivity,
Samson took thousands of his enemies to their death by pulling down the pillars
of the temple where the Philistines were worshipping their pagan god Dagon
(16:1–31). 3
Lets look at the Exodus
A. The Book of the Covenant. Technically, the ―Book of the Covenant‖
was everything that Moses read to the Israelites at the foot of Mount Sinai (cf.
Ex. 24:3–7), including the Ten Commandments (Ex. 20:2–17). Later Jewish
leaders called the book of Deuteronomy the ―Book of the Cov-enant‖
________________________
3 Youngblood, Ronald F. ; Bruce, F. F.; Harrison, R. K. ; Thomas Nelson
Publishers: Nelson’s New Illustrated Bible Dictionary. Nashville : T. Nelson, 1995
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(2 Kin. 21:2; 23:2; 2 Chr. 34:30). Deuteronomy is generally thought to be ―the
book of the law‖ discovered during the restoration of the temple under King
Josiah of Judah (2 Kin. 22:8).
The Israelites accepted the entire Law as part of their covenant with God.
They believed that the Decalogue stated the basic rules of the Law, while the
other Old Testament laws applied these principles and clarified them. This is why
both the Ten Commandments with the detailed Sinai Legislation and equally the
entire book of Deuteronomy, in which the Sinai legislation is reapplied and
12. amplified, may be called the ―Book of the Covenant.‖
B. The Holiness Code. God unfolded His laws over a span of many
generations. The Ten Commandments were expanded and explained in
Exodus 20:22–23:33. In turn, the laws of Leviticus and Deuteronomy expanded
and explained the laws of Exodus. Leviticus explained the first four
commandments of the Decalogue—those that had to do with the worship of
God—while most of Deuteronomy dealt with the rest of the Decalogue.
The collection of laws found in Leviticus 17–26 is called the Holiness Code;
its primary concern was to keep Israel—God’s chosen people—holy and pure.
The purpose of the Holiness Code was clearly expressed in Leviticus 20:26:
―And ye shall be holy unto me: for I the Lord am holy, and have severed you
from other people, that ye should be mine.‖
C. The Deuteronomic Code. Bible scholars disagree about how much of the
Book of Deuteronomy makes up the Deuteron-omic Code. (Some believe that
Deuteronomy 1–11 continues the discussion of worship from the Book of
Leviticus; others include this section in the Holiness Code, because it differs
from the rest of the book of Deuteronomy.)
But the Decalogue (Deut. 5) laid the foundation for the book of Deuteronomy.
The laws that governed human relationships would have made no sense without
the laws governing man’s relationship with God. So it is more logical to see the
Book of Deuteronomy as a complete work, and to call the entire book the
―Deuteronomic Code.‖ It covers the wide range of ethical and ritual concerns
that Moses raised with the Israelites just before they entered the Promised Land.
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Notice that the book of Exodus divides its case laws from its general legal
policies (Ex. 21:1–22:17; 22:18–23:33). The fact that Deuteronomy blends these
two forms of law together confirms that it was probably written later. Also notice
that the laws of Deuteronomy were designed for a more settled way of life; for
instance, the book adds laws of inheritance (Deut. 21:15–17) and interest on
loans (Deut. 23:20) to the Exodus laws. These new laws reflected a life that
would be less nomadic. When Deuteronomy was written, the Israelites were no
longer destined to wander in the wilderness; they were ready to conquer Canaan
and settle down. We find more of these domestic laws in the book of Numbers,
such as the laws of a woman’s inheritance (Num. 27:1–11; 36:1–12).
13. III. Functional Development of Law. The law of Israel developed over
several hundred years as God gave each generation the instructions it needed for
its way of life. When the laws of the Bible are grouped by topic, we get a picture
of how they unfolded through the centuries.
A. Ceremonial Law. The ancient Israelites centered all of their activities on
the worship of Jehovah. Each person was expected to worship God individually,
just as the whole nation was to worship Him together. Jesus recalled this when
He said He could sum up all the commands of the Old Testament in one
commandment—to love God (Matt. 22:37; cf. Deut. 6:5; Lev. 19:18).
In great detail, the Bible described the ceremonies of worship that were so
important to the life of God’s people. These scriptures show that even though a
person cannot please God on his own, God makes that person able to worship
Him acceptably.
1. Ark of the Covenant. The Bible’s ceremonial law mentioned several
sacred objects that the Israelites kept at the center of their camp as they wandered
in the wilderness. The most important of these was the ark of the covenant.
The ark of the covenant was a wooden box about 122 x 76 x 76 cm.
(4 x 2 1/2 x 2 1/2 ft.), or 2 1/2 x 1 1/2 cubits. It was made of acacia (“shittim,”
KJV) wood and covered with gold, inside and out. The Israelites believed this
box was God’s throne, and so they called its solid gold lid the ―mercy seat.‖ Two
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golden cherubim (angelic statues) stood on opposite ends of the box, facing the
mercy seat (Ex. 25:10–22). Inside the box the Israelites kept the stone tablets on
which God gave them the Ten Commandments, a pot of manna, and Aaron’s
rod—all reminders of God’s love for them.
The Israelites carried this ark at the head of their procession across the Jordan
River (Josh. 3–4). Arabian tribes carried similar arks into battle as a magic charm
to gain their gods’ favor. But the ark of the covenant was a symbol of the
covenant between God and men, not a magic charm.
2. Central Sanctuary. God promised Israel that some day they would be at
―rest‖ in a land of their own (cf. Heb. 4). When that day came, they were
supposed to build a central sanctuary where they could worship Him. (See ―Jews
14. in New Testament Times.‖ )
God chose all of the Israelites to be His priests (Ex. 19:6), but most of them
had to earn a living. Therefore He ordered that the tribe of Levi should represent
the whole nation in the sanctuary (Ex. 28:43–29:9). The Levites had to follow
special rules to keep themselves pure for this kind of service. God chose the
Levitical family of Aaron to be His priests, and they had to follow stricter rules
(Lev. 10:8–11). From them, God chose one man to be the high priest and gave
him even more special rules.
Why God would lay out such complex rules for worship puzzles many
modern readers of the Bible. But the crucial idea behind the ceremonial laws was
holiness, that is, separation, closeness, and conformity to God. Obedience to the
laws assured that God’s people would be different from all others. The worship
of God was most important in their lives, so they devoted much time and care to
it. (See ―Worship Rituals.‖ )
B. Dietary Law. God gave the Israelites a special diet to emphasize that they
were His special people (Deut. 12:15). He did not allow them to eat meat that
was improperly butchered (Lev. 7:22–27) or any of the first- fruits from a plant
(Ex. 23:19; 34:26). He gave them many other rules about their diet. Here are
some examples:
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—They could not eat any blood, because life was in the blood (Deut. 12:23)
and it was a covering (atonement) for sin (Lev. 17:11).
—They could not eat any animal fat, because it should be offered to God
(Lev. 7:23, 31).
—They could not eat animals killed by wild beasts or animals that died of
natural causes (Lev. 7:22–27).
—They could not eat scavenger animals, such as vultures (Deut. 14:11–20), or
organs that remove impurities from an animal’s body (Ex. 29:13, 22).
—They could eat water animals with scales or fins, but not others, such as the
otter (Deut. 14:9–10).
15. —They could eat any plant-eating animals which both chewed their cud and
had a parted hoof (such as cows), but no others (Deut. 14:6–8).
—They could not eat any crawling or flying insects, except those of the locust
and beetle families (Lev. 11:22–23).
—They could eat any fruits after the fourth harvest (Lev. 19:23), as well as
any vegetables and grains (Gen. 1:29–30) or eggs (Deut. 22:6–7).
—They could not eat or drink anything that had been left open in a room with
a dead or dying person (Num. 19:11–22).
—They could not eat a goat’s kid boiled in its mother’s milk because this was
a pagan ritual of the Canaanites (Ex. 23:19).
Some basic concepts of biblical law emerge from this list. First, God’s people
were to give Him what was rightfully His (the blood and fat). Second, they were
to avoid contact with sources of defilement, such as the dead. Third, they were to
avoid anything pagan or idolatrous. Fourth, all of the dietary laws came from
God; He alone decided what His people should eat.
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C. Quarantine Law. God laid down strict rules about death, illness,
childbirth, and a woman’s monthly menstrual period. The Israelites learned that
these things could make them unclean and unfit for acceptable worship (cf. Lev.
12; 14:1–32; 15).
The Israelites knew that God was a God of the living, so they accepted that
they must keep death away from their worship. If they touched a corpse, they
could not go to a worship service until they had cleansed themselves
(Lev. 22:3–7).
God blessed marriage and the raising of a family (Deut. 28:11), but His laws
on childbirth reminded the Israelites that they were born in sin. (A woman who
bore a child had to cleanse herself by rituals; so did the midwife and anyone else
who attended the birth—Lev. 12.) These laws also reminded the Israelites that
sex was not a part of their worship. This set them farther apart from other ancient
cultures, for whom fertility rites and temple prostitutes formed an important part
of worship.
16. D. Laws of Dedication. God taught the Israelites that the firstborn of every
family, animal, and plant belonged to Him. They gave the firstborn to God as a
symbol of giving all life back to Him. Because God counted Israel His firstborn
among mankind, He called the nation to dedicate itself to serving Him
(Ex. 4:22–23).
God claimed the Israelites as His people when they lived in Egypt. Answering
His call, they followed Moses into the wilderness and entered into a covenant (a
treaty or agreement) with God at Mount Sinai. They agreed to let the tribe of
Levi represent the firstborn of the nation in its worship ceremony (Num.
3:40–41; 8:18). The other Israelites paid a fee to excuse their own firstborn
children from this duty (Lev. 27:1–8). Once a year they sacrificed the firstborn of
all flocks, herds, and fields to the Lord (Deut. 14:22–27). After the Israelites
settled in Canaan, God told them to give these firstfruits to the Levites (Lev.
23:10, 17). This demonstrated that the land and all its fruits belonged to God.
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The Israelites probably gave three tithes. They called the first ―the Lord’s
tithe.‖ It was one-tenth of their money and produce, and they gave it to the
Levites, who weren’t allowed to own any land (Num. 18:21–24). From what they
received, the Levites gave a tithe to the priests (Num. 18:26).
The Israelites gave a second tithe three times a year when they went to the
central sanctuary (Deut. 12:6–7, 17–18). They gave the third tithe once every
three years; they left it at the city gate to be distributed among the Levites,
strangers, orphans, and widows (Deut. 14:27–29). These tithes amounted to
about 13 percent of a man’s total income. 1 The tithe system allowed all of the
Israelites to offer their possessions to God. It spread the responsibility for
maintaining worship among the rich and the poor, the willing and the unwilling.
God ordered the Israelites not to plant their land in the seventh year (Ex.
23:10–11), and He did not require a tithe in that year. Thus God expected men to
recognize His Lordship, but He demanded only a relatively small portion of their
property for Himself.
In addition to these tithes, every adult male of the wilderness generation paid a
poll tax to raise funds for constructing the tabernacle (Ex. 38:24–31). All Israelite
17. men over the age of 20 paid this tax.
E. Laws of Religious Symbolism. God commanded the Israelites to wear
certain symbols to show their dedication to Him. For example, Jewish men wore
phylacteries—tiny containers that held key Bible texts. The Old Testament often
mentions the phylacteries, but gives no specific command from God concerning
them (Ex. 13:9; Deut. 6:8; 11:18). An Israelite would tie the phylactery to his
forehead, his left hand, or the doorpost of his house.
God told the Israelites to wear blue fringes on their garments (Deut. 22:12;
Num. 15:37–41). These fringes showed a person’s commitment to God’s royal
law. Jesus wore them (Matt. 9:20), but He condemned Jews who made their
fringes large to boast of their dedication to God (Matt. 23:5).
_______________________
1 1 R. J. Rushdoony, Institutes of Political Law (Nutley, N.J.: Craig Press, 1973), p. 53.
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F. Civil Law. The people of Israel knew themselves called to worship
God with their entire lives. This meant that their obedience extended to the
realm of
civil laws as well as of religious laws. They consulted God when they selected
their leaders, and they looked to God to guide their government. They believed
that God had set up the powers of civil government for their own good.
1. Political Leaders. God would not allow anyone who had a physical
handicap to serve in a position of leadership. He banned from office any male
who was sexually maimed, anyone who was born out of wedlock, and anyone
who was a Moabite or Ammonite (mixed races). The law prevented these people
from entering the ―congregation of the Lord,‖ the chief political body of the
nation (Deut. 23:1–3).
These laws offend our modern sense of democracy, but we must remember
that ancient Israel was not a democracy. It was a theocracy (a government ruled
by God), and God stressed that His people should be pure. He wanted Israelites
to be spiritually clean and perfect; He symbolized this by allowing only those
who were physically and racially perfect to come into His presence.
God gave Israel specific instructions for choosing a king (Deut. 17:14–20).
Some modern scholars believe that these laws date from after the time of Moses,
18. but there is no proof of that. What is said is that God required a king who would
submit to the laws of the covenant, and this is fully in keeping with the teachings
of the rest of the Pentateuch.
Anticipating the Israelites’ desire for a king, God laid down the laws of
Deuteronomy to make sure that the king would not lead the people away to
paganism. But the Israelites did not need these laws until many generations
after Moses (cf. 1 Sam. 8:5).
2. Israel’s Army. God allowed Israel to raise an army for defense (Num.
2:14), but He did not want His people to become a war-like nation, greedy for
land and power. He would not let them have war horses (Deut. 17:16), nor would
He let them keep anything they captured in war. But they could protect the
borders of the Promised Land from any invaders, and they could crush
rebel
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armies within their country. The generals of Israel could draft soldiers from the
men over 20 years of age (cf. Num. 1:21–43), except for the Levites (Num.
1:48–49). God promised to help the army of Israel if the soldiers obeyed His
laws (Deut. 23:9–14). Israel must try to make peace with its enemies before
going into battle, but often Israel had to destroy its enemies (Deut. 2:34; 3:6).
Sometimes God allowed the troops to spare young virgins and marry them. But if
a soldier decided to do this, he could not treat the woman as a slave or captive
(Deut. 21:10–14). Even in war, God told the Israelites to respect the life He had
created. He ordered them to protect all innocent forms of life, including the fruit
trees (Deut. 20:19–20). 4
SACRIFICIAL OFFERINGS
Offerings brought periodically (sometimes daily; Ex. 29:38; Heb. 10:11) to
God in Old Testament times by which people hoped to atone for their sins and
restore fellowship with God. The Bible depicts us as sinners abiding in death and
destined for death. We abide in death because we are separated from fellowship
with God and unable to restore that life-giving fellowship (Rom. 5:12; 8). The
sentence of death hangs over us because of our identity with Adam’s fall (Rom.
5:14), our enmity toward God, and our constant sinning (Gen. 6:5; 8:21;
Rom. 3:10). Ultimately, this will result in physical death and eternal suffering in
hell.
19. God, however, provided a method by which our penalty can be paid and
fellowship with God can be restored. This method is the sacrificial offering of
Jesus Christ (Hebrews 9–10). This perfect offering was anticipated throughout
the Old Testament by various sacrificial offerings. These Old Testament
sacrifices were effective only when offered in faith in the promised sacrifice
(Gen. 3:15; Heb. 9:8–9; 10:8–9, 16–17).
The first sacrifices were the offerings of Cain and Abel. Only Abel’s
offering was a true sacrifice made in faith because Abel recognized his
________________________
4 Packer J.I. ; Tenney, Merrill Chapin ; White, William: Nelson’s Illustrated Manners
and Customs of the Bible. Nashville : Thomas Nelson, 1997, c1995, S. 383
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unworthiness and the divine promise of a true and perfect redeemer (Gen. 4:3–5;
Heb. 1:4). The sacrifice of Christ is most clearly and fully anticipated in the
Mosaic system of sacrificial offerings. The following specific sacrificial
offerings were provided for in the Mosaic Law:
Burnt Offering. This kind of offering was described as ―that which goes
up
(to God).‖ It was termed ―whole‖ (Lev. 6:22) because the entire offering was to
be burnt upon the altar. It was termed ―continual‖ (Ex. 29:38–42) to teach the
nation of Israel that their sinfulness required a complete and continual atonement
and consecration. This sacrifice, offered every morning and evening, pointed to
Christ’s atoning death for sinners (2 Cor. 5:21) and His total consecration to
God (Luke 2:49). The burnt offering spoke of Christ’s passive obedience and His
submission to the penalty required by human sinfulness. It also refers to His
perfect obedience to God’s law by which He did for us what we are unable to do
for ourselves.
Cereal Offering (see Meal Offering).
Drink Offering. An offering of liquid, such as wine (Ex. 29:40).
Fellowship Offering (see Peace Offering).
Grain Offering (see Meal Offering).
20. Guilt Offering (see Sin Offering).
Heave Offering (see Peace Offering).
Meal Offering. This offering is translated meat offering in some versions, but
since this offering was bloodless and meatless, it is more meaningfully rendered
meal (NKJV) or grain (NIV); sin offering (NRSV) cereal offering. Meal
offerings were prepared and presented to God as a meal, symbolically presenting
the best fruits of human living to God to be consumed or used as He desired
(Heb. 10:5–10). A notable exception to this is that poor people could present
meal offerings as sin offerings.
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In the meal offering a person presented to God a vicarious consecration of the
perfect life and total property of another (Christ). There is no ground in this
offering for human boasting as though the offered were received by God on
the
grounds of human effort. Rather, the recognition of the person’s unworthiness is
emphasized by the fact that meal offerings must be accompanied by a whole
burnt offering or a peace offering (Lev. 2:1; Num. 15:1–16). Both offerings were
made to atone for human sin.
Meat Offering (see Meal Offering).
Peace Offering. This sacrificial offering was also called a heave offering and
a wave offering. This was a bloody offering presented to God (Lev. 3:1;
fellowship offering, NIV). Part of the offering was eaten by the priest
(representing God’s acceptance) and part was eaten by worshipers and their
guests (non-officiating priests or Levites and the poor, Deut. 12:18; 16:11). Thus,
God hosted the meal, communing with the worshiper and other participants. This
sacrifice celebrated covering of sin, forgiveness by God, and the restoration of a
right and meaningful relationship with God and with life itself (Judg. 20:26;
21:4).
There were three kinds of peace offerings: (1) thank offerings in response to
an unsolicited special divine blessing; (2) votive (vowed) offerings in pursuit of
making a request or pledge to God; and (3) freewill offerings spontaneously
21. presented in worship and praise.
Sin Offering. This bloody offering, also known as a guilt offering, was
presented for unintentional or intentional sins for which there was no possible
restitution (Lev. 4:5–13; 6:24–30). If the offering was not accompanied by
repentance, divine forgiveness was withheld (Num. 15:30). Expiation or
covering (forgiveness) of sin was represented by the blood smeared on the horns
of the altar of incense or burnt offering and poured out at the base of the altar.
The size and sex of the beast offered depended on the rank of the offerers. The
higher their post the more responsibility they bore. The penalty for all sin,
death,
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was vicariously inflicted on the animal. Guilt for the worshiper’s sin was
transferred symbolically through the laying on of the offerer’s hands.
Thank Offering (see Peace Offering).
Trespass Offering. This was a bloody offering presented for unintentional or
intentional sins of a lesser degree and for which the violator could make
restitution (Lev. 5:15). The sprinkling of the blood on the sides of the altar rather
than on its horns gave further evidence that this offering addressed sins of a
lesser degree. Special provisions were made for the poor by allowing less
valuable offerings to be substituted in this kind of sacrifice. The amount of
restitution (money paid) was determined by the officiating priest. Restitution
declared that the debt incurred was paid. Significantly, Christ was declared a
trespass offering in Isaiah 53:10 (guilt offering, NIV). He not only bore the
sinner’s penalty and guilt but made restitution, restoring the sinner to right
standing with God.5
OFFERINGS. Offered at the door of the tabernacle, Lev. 1:3; 3:2; 17:4, 8, 9; of
the temple, 2 Chr. 7:12; 1 Kin. 8:62; 12:27. All animal sacrifices must be eight
days old or over, Lev. 22:27. Must be salted, Lev. 2:13; Ezek. 43:24; Mark 9:49;
accompanied with leaven, Lev. 7:13; Amos 4:5; without leaven, Ex. 23:18;
34:25. Eaten, 1 Sam. 9:13. Ordinance relating to scapegoat, Lev. 16:7–26.
Atonement for sin made by, see ATONEMENT.
Figurative: Psa. 51:17; Jer. 33:11; Rom. 12:1; Phil. 4:18; Heb. 13:15.
22. Animal Sacrifices: A type of Christ, Psa. 40:6–8, with Heb. 10:1–14; Isa. 53:11,
12, with Lev. 16:21; John 1:29; 1 Cor. 5:7; 2 Cor. 5:21; Eph. 5:2; Heb. 9:19–28;
10:1, 11, Heb. 12; 13:11–13; Rev. 5:6.
Burnt: Lev. 9:2. Its purpose was to make an atonement for sin, Lev. 1:4; 7.
Ordinances concerning, Ex. 29:15–18; Lev. 1; 5:7–10; 6:9–13; 17:8, 9; 23:18,
26–37; Num. 15:24, 25; 19:9; 28:26–31; 29. Accompanied by other offerings,
__________________________
5 Youngblood, Ronald F. ; Bruce, F.F.; Harrison, R. K.; Thomas Nelson Publishers:
Nelson’s New Illustrated Bible Dictionary. Nashville : T. Nelson, 1995
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Num. 15:3–16. Skins of, belonged to priests, Lev. 7:8. Offered daily, morning
and evening, Gen. 15:17; Ex. 29:38–42; Lev. 6:20; Num. 28; 29:6; 1 Chr. 16:40;
2 Chr. 2:4; 13:11; Ezra 3:3; Ezek. 46:13–15. Music with, Num. 10:10.
Drink: Libations of wine offered with the sacrifices, Gen. 35:14; Ex. 29:40, 41;
30:9; Lev. 23:13, 18; Num. 6:17; 15:24; 28:5–15, 24–31; 29:6–11, 18–40; 2 Kin.
16:13; 1 Chr. 29:21; 2 Chr. 29:35; Ezra 7:17.
Free Will: Must be perfect, Lev. 22:17–25. To be eaten by priests, Lev. 7:11–18.
With meal and drink offerings, Num. 15:1–16. Obligatory when signified in a
vow, Deut. 16:10; 23:23.
Heave: Given to the priests’ families as part of their emoluments, Lev.
10:14;
Num. 5:9; 18:10–19, 24. Consecrated by being elevated by the priest, Ex.
29:27. Consisted of the right thigh or hind quarter, Ex. 29:27, 28; Lev.
7:12–14, 32, 34;
Lev. 10:15; spoils, including captives and other articles of war, Num. 31:29, 41.
When offered, Lev. 7:12–14; Num. 6:20; 15:19–21. In certain instances this
offering was brought to the tabernacle, or temple, Deut. 12:6, 11, 17, 18. To be
offered on taking possession of the land of Canaan, Num. 15:18–21.
Human Sacrifices: Forbidden, Lev. 18:21; 20:2–5; Deut. 12:31. Offered by
Abraham, Gen. 22:1–19; Heb. 11:17–19; by Canaanites, Deut. 12:31; Moabites,
2 Kin. 3:27. Israelites, 2 Kin. 16:3; 2 Chr. 28:3; 2 Kin. 23:10; Isa. 57:5; Jer. 7:31;
Jer. 19:5; 32:35; Ezek. 16:20, 21; 20:26, 31; 23:37, 39; by the Sepharvites to
idols, 2 Kin. 17:31. To demons, Psa. 106:37, 38; and to Baal, Jer. 19:5, 6.
23. Insufficiency of: Heb. 8:7–13; Heb. 9:1–15; Heb. 10:1–12, 18–20 See
ORDINANCE.
Meal (or Meat): Ordinances concerning, Ex. 29:40, 41; 30:9; 40:29; Lev. 2; 5:11,
12; Lev. 6:14–23; 7:9–13, 37; 9:17; 23:13, 16, 17; Num. 4:16; 5:15, 18, 25, 26;
8:8; Num. 15:1–16, 24; 18:9; 28:5, 9, 12, 13, 20, 21, 26–31; 29:3, 4, 14. To be
eaten in the holy place, Lev. 10:13; Num. 18:9, 10. Offered with the
sacrifices,
Num. 15:3–16. Not mixed with leaven, Lev. 2:4, 11; 6:14–18; 10:12, 13;
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Num. 6:15, 17. Storerooms for, in the temple reconstructed by Ezra, Neh. 12:44;
13:5, 6; provided for in the vision of Ezekiel, Ezek. 42:13.
Peace: Laws concerning, Ex. 29:19–22, 31; Lev. 7:11–15, 18; 9:3, 4, 15–21;
23:19; Num. 6:14; 10:10.
Sin: Ordinances concerning, Ex. 29:10–14 with Heb. 13:11–13; Lev. 4; 5; 6:1–7,
Lev. 26–30; 9:1–21; 12:6–8; 14:19, 22, 31; 15:30; 23:19; Num. 6:10, 11, 14, 16;
8:8, Num. 12; 15:27; 28:15, 22–24, 30; 29:5, 6, 11, 16–38. Temporary, Dan.
11:31; Heb. 9, 10.
Special Sacrifices: In consecration of the altar, see ALTAR; of priests, see
PRIESTS; of the temple, see TEMPLE, DEDICATION OF; for leprosy, see
LEPROSY; for defilement, see DEFILEMENT.
Thank: Ordinances concerning, Lev. 7:11–15; 22:29; Deut. 12:11, 12.
Trespass: Ordinances concerning, Lev. 5; 6:1–7; 7:1–7; 14:10–22; 15:15, 29, 30;
Lev. 19:21, 22; Num. 6:12; Ezra 10:19. To be eaten by the priests, Lev. 7:6, 7;
14:13; Num. 18:9, 10. Offered by idolaters, 1 Sam. 6:3, 8, 17, 18. See SIN
OFFERING, above.
Unavailing When not Accompanied by Piety: 1 Sam. 15:22; Psa. 40:6;
Psa. 50:8–14; Psa. 51:16, 17; Prov. 21:3, 27; Isa. 1:11–14; Isa. 40:16; Isa. 66:3;
Jer. 6:20; Jer. 7:21–23; Jer. 14:12; Hos. 6:6; Hos. 8:13; Amos 5:21–24; Mic.
6:6–8; Mark 12:33
24. Vow: Lev. 7:16, 17; 22:17–25; Deut. 23:21–23.
_________________________
6 Swanson, James ; Nave, Orville: New Nave’s Oak Harbor : Logos Research
Systems, 1994
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Wave: Ordinances concerning, Ex. 29:22, 26–28; Lev. 7:29–34; 8:25–29;
9:19–21; 10:14, 15; 23:10, 11, 17–20; Num. 5:25; 6:19, 20. Belonged to the
priests, Ex. 29:26–28; Lev. 7:31, 34; 8:29; 9:21; 23:20; Num. 18:11, 18. To be
eaten, Lev. 10:14, 15; Num. 18:11, 18, 19, 31. 6
SIN
---Lawlessness (1 John 3:4) or transgression of God’s will, either by omitting to
do what God’s law requires or by doing what it forbids. The transgression can
occur in thought (1 John 3:15), word (Matt. 5:22), or deed (Rom. 1:32).
Mankind was created without sin, morally upright and inclined to do
good
(Eccl. 7:29). But sin entered into human experience when Adam and Eve
violated the direct command of God by eating the forbidden fruit in the
Garden of Eden
(Gen. 3:6). Because Adam was the head and representative of the whole human
race, his sin affected all future generations (Rom. 5:12–21). Associated with
this guilt is a corrupted nature passed from Adam to all his descendants.
Out of this
perverted nature arise all the sins that people commit (Matt. 15:19); no person is
free from involvement in sin (Rom. 3:23).
God is holy and cannot sin (James 1:13). Jesus Christ, the Son of God who
came to earth in human form, is also sinless. His perfection arises from His
divine nature, as well as His human nature (1 Pet. 2:22). Although the story of
the Bible focuses on the sin of mankind and God’s provision for our redemption,
the angels are also described as capable of sinning. Some have fallen away from
25. God’s service (Jude 6). But animals are not morally responsible creatures; so
they cannot sin.
Mankind originally fell into sin at the temptation of Satan. As the tempter, he
continues to lure people into sin (1 Pet. 5:8); nevertheless, people remain fully
responsible for what they do. God is not the author of sin, but His plan for world
redemption does include His dealing with the reality of sin (2 Sam. 24:1; 1 Chr.
21:1). This truth is dramatically witnessed in the death of Jesus
Christ. The
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crucifixion happened according to God’s will; but at the same time, it was the
worst crime of human history (Acts 2:23).
Sin is not represented in the Bible as the absence of good, or as an illusion that
stems from our human limitations. Sin is portrayed as a real and positive evil. Sin
is more than unwise, inexpedient, calamitous behavior that produces sorrow and
distress. It is rebellion against God’s law—the standard of righteousness
(Ps. 119:160).
Since God demands righteousness, sin must be defined in terms of mankind’s
relation to God. Sin is thus the faithless rebellion of creatures against the just
authority of their Creator. For this reason, breaking God’s law at any point
involves transgression at every point (James 2:10).
Violation of the law of God in thought, word, and deed shows the sinfulness
of the human heart. Sin is actually a contradiction to the holiness of God, whose
image mankind bears. This depraved condition is called ―original sin‖ because it
comes from Adam and characterizes all persons from the moment of their birth.
The moral depravity of mankind is total in that ―the carnal mind is enmity
against God; for it is not subject to the law of God, nor indeed can be‖ (Rom.
8:7). Apart from Christ, all are ―dead in trespasses and sins‖ (Eph. 2:1). But this
does not mean that people behave as wickedly as they might, for God restrains
the outworkings of the sinful heart. At times He even helps sinners to do things
that conform to the law (Gen. 20:6). The corruption of sin is not developed or
expressed to the same degree in every person. Neither is it expressed in the same
way in any person at all times.
26. Sin involves the denial of the living God from whom human beings draw their
life and existence (Acts 17:28); the consequence of this revolt is death and the
torment of hell. Death is the ultimate penalty imposed by God for sin (Rom.
6:23).
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Against this dark background of sin and its reality, the gospel comes as the
good news of the deliverance that God has provided through His Son. Jesus bears
the penalty of sin in place of His people (Mark 10:45). He also redeems us from
lawlessness and makes us long for good works in service to God and others
(Titus 2:14). 7
_______________________
7 Youngblood, Ronald F.; Bruce, F. F.; Harrison, R.K. ; Thomas Nelson
Publishers: Nelson’s New Illustrated Bible Dictionary. Nashville : T. Nelson, 1995
![CHAPTER 4 SIN
pg. 24
BIBLE (1) - ADVANCED
Gen 1:1 In the beginning God created the heavens and the earth.
TO CREATE
bara (― ,)4521 ,א ָּבto create, make.‖ This verb is of profound theological
ָּר
significance, since it has only God as its subject. Only God can ―create‖ in the
sense implied by bara . The verb expresses creation out of nothing, an idea
seen clearly in passages having to do with creation on a cosmic scale: ―In the
beginning God created the heavens and the earth‖ (Gen. 1:1; cf. Gen. 2:3; Isa.
40:26; 42:5). All other verbs for ―creating‖ allow a much broader range of
meaning; they have both divine and human subjects, and are used in contexts
where bringing something or someone into existence is not the issue.
Bara is frequently found in parallel to these other verbs, such as asah, ―to
make‖ (Isa. 41:20; 43:7; 45:7, 12; Amos 4:13), yatsar, ―to form‖ (Isa. 43:1, 7;
45:7; Amos 4:13), and kun, ―to establish.‖ A verse that illustrates all of these
words together is Isa. 45:18: ―For thus saith the Lord that created [bara] the
heavens; God himself that formed [yatsar] the earth and made [asah] it; he hath
established [kun] it, he created [bara] it not in vain, he formed [yatar] it to be
inhabited: I am the Lord; and there is none else.‖ The technical meaning of bara
(to ―create out of nothing‖) may not hold in these passages; perhaps the verb was
popularized in these instances for the sake of providing a poetic synonym.
Objects of the verb include the heavens and earth (Gen. 1:1; Isa. 40:26; 42:5;
45:18; 65:17) man (Gen. 1:27; 5:2; 6:7; Deut. 4:32; Ps. 89:47; Isa. 43:7; 45:12);
Israel (Isa. 43:1; Mal. 2:10); a new thing (Jer. 31:22); cloud and smoke (Isa. 4:5);
north and south (Ps. 89:12); salvation and righteousness (Isa. 45:8); speech (Isa.
57:19); darkness (Isa. 45:7); wind (Amos 4:13); and a new heart (Ps. 51:10). A
careful study of the passages where bara occurs shows that in the few
non-poetic uses (primarily in Genesis), the writer uses scientifically precise
language to demonstrate that God brought the object or concept into being from
previously nonexistent material.1
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1 Vine, W. E. ; Unger Merrill F. ; White, William: Vine’s Complete Expository
Dictionary of Old and New Testament Words. Nashville : T. Nelson, 1996, S. 1:51](data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7)