W. G. JORDAN, “For those who desire to understand fully the growth of Hebrew religion and the origin of Judaism, the Book of Deuteronomy is of the very greatest interest and importance. The three most powerful and aggressive religions of the world, Islam, Judaism, and Christianity,
are closely related to the Old Testament; and in the Sacred Canon there is no book of larger historical importance and deeper spiritual significance than this. The name is due to a mistaken translation of a particular text, and yet it turns out, as we shall see to be wonderfully appropriate. In the Greek version of 17:18 the phrase "a copy of this law" is rendered "this deuteronomion' which means this second law, hence the name Deuteronomy, just as we use "Deutero-Isaiah," for a second writer of the Isaiah school, or a second part of the book of Isaiah. The Jews sometimes
used this name, though it was their usual custom to take the first words of a book as its title ; in this case, these words or simply words. Modern versions give it the heading : The Fifth Book of Moses.”
This is a study of the third commandment which deals with respect for the name of God. It is blasphemy to curse with the name of God and there will be judgment for those who do. It could be the most often commandment broken out of the ten.
W. G. JORDAN, “For those who desire to understand fully the growth of Hebrew religion and the origin of Judaism, the Book of Deuteronomy is of the very greatest interest and importance. The three most powerful and aggressive religions of the world, Islam, Judaism, and Christianity,
are closely related to the Old Testament; and in the Sacred Canon there is no book of larger historical importance and deeper spiritual significance than this. The name is due to a mistaken translation of a particular text, and yet it turns out, as we shall see to be wonderfully appropriate. In the Greek version of 17:18 the phrase "a copy of this law" is rendered "this deuteronomion' which means this second law, hence the name Deuteronomy, just as we use "Deutero-Isaiah," for a second writer of the Isaiah school, or a second part of the book of Isaiah. The Jews sometimes
used this name, though it was their usual custom to take the first words of a book as its title ; in this case, these words or simply words. Modern versions give it the heading : The Fifth Book of Moses.”
This is a study of the third commandment which deals with respect for the name of God. It is blasphemy to curse with the name of God and there will be judgment for those who do. It could be the most often commandment broken out of the ten.
This is a study of Jesus being our everything. He is the source of infinite resources that can meet all of our needs. It may be material or spiritual, but He is able to meet any need.
This is a study of Jesus in Gethsemane, and the prayer he prayed in deep agony of spirit. None can know the depth of His emotions, but we see in Scripture that Jesus went on to plead for us.
A very critical look at the reality of the parable expounded by Christ in John 10 of the hireling. Looked at through analysis of history and use of the term a thought provoking study. It will enrich a lead to deeper studies of more passages of scripture.
CLARKE, “The good will of him that dwelt in the bush - The favor of him who appeared in the burning bush on Mount Sinai, who there, in his good will - mere love and compassion, took Israel to be his people; and who has preserved and will preserve, in tribulation and distress, all those who trust in him, so that they shall as surely escape unhurt, as the bush, though enveloped with fire, was unburnt. The top of the head, etc. - The same words are used by Jacob in blessing this tribe, Gen_49:26.
The meaning appears to be that God should distinguish this tribe in a particular way, as Joseph himself was separated, nazir, a Nazarite, a consecrated prince to God, from among and in preference to all his brethren. See the notes on Gen_49:25, etc.
Paul Cornford, “How useful are you to God? This morning we consider the Song of the Vineyard which is a parable about the bad fruit of injustice that abounded in Israel at the time of Isaiah. This was despite the many privileges Israel enjoyed as the chosen people of God. The prophets used various methods of getting God's word across to the Israelites and one such method included the composition of a song although not necessarily meant to be sung. But this
song is meant to communicate an important lesson: God wants us to be productive.”
A verse by verse commentary on Psalm 86 dealing with the prayer of David for mercy and the restoration of his joy.God is praised above all others and all the nations will worship and bring glory to His name.God has been his comforter.
This is a study of Jesus being our everything. He is the source of infinite resources that can meet all of our needs. It may be material or spiritual, but He is able to meet any need.
This is a study of Jesus in Gethsemane, and the prayer he prayed in deep agony of spirit. None can know the depth of His emotions, but we see in Scripture that Jesus went on to plead for us.
A very critical look at the reality of the parable expounded by Christ in John 10 of the hireling. Looked at through analysis of history and use of the term a thought provoking study. It will enrich a lead to deeper studies of more passages of scripture.
CLARKE, “The good will of him that dwelt in the bush - The favor of him who appeared in the burning bush on Mount Sinai, who there, in his good will - mere love and compassion, took Israel to be his people; and who has preserved and will preserve, in tribulation and distress, all those who trust in him, so that they shall as surely escape unhurt, as the bush, though enveloped with fire, was unburnt. The top of the head, etc. - The same words are used by Jacob in blessing this tribe, Gen_49:26.
The meaning appears to be that God should distinguish this tribe in a particular way, as Joseph himself was separated, nazir, a Nazarite, a consecrated prince to God, from among and in preference to all his brethren. See the notes on Gen_49:25, etc.
Paul Cornford, “How useful are you to God? This morning we consider the Song of the Vineyard which is a parable about the bad fruit of injustice that abounded in Israel at the time of Isaiah. This was despite the many privileges Israel enjoyed as the chosen people of God. The prophets used various methods of getting God's word across to the Israelites and one such method included the composition of a song although not necessarily meant to be sung. But this
song is meant to communicate an important lesson: God wants us to be productive.”
A verse by verse commentary on Psalm 86 dealing with the prayer of David for mercy and the restoration of his joy.God is praised above all others and all the nations will worship and bring glory to His name.God has been his comforter.
This is the life story of Abraham and his family. It is a Bible commentary on this man and his family that is the most honored of all around the world, for Abraham is considered the father of all three of the great religions of the world.
Lesson 01: When the Family Acts on Its Own..pptxCelso Napoleon
SBS | 2nd Quarter 2023 | CPAD – Adults – TOPIC: FAMILY RELATIONSHIPS – Overcoming Challenges and Problems with Examples from the Word of God | Sunday Bible School | Lesson 01: When the Family Acts on Its Own.
Slides prepared by Celso Napoleon
A verse by verse commentary on Habakkuk 1 dealing with the complaint of Habakkuk that God is silent and unresponsive in the face of evil. God gives an answer of His purpose, but Habakkuk goes on to complain more,
1. NO ONE IS ON THEIR OWN
A FRESH LOOK AT ABRAHAM’S CALLING
By Ferdinand Regalado
Illustration by Ralph Butler
When God calls, He calls us not alone—a kind of lone-ranger call. We may have to give up
possessions, leave our families behind, and then go to a strange country—but then, we may not.
God’s calling of Abraham provides a convenient matrix for all of us to consider our divine
calling to serve others in whatever capacity.1 It is a familiar story that may, however, provide
fresh insights into a topic that requires our full attention. After all, it is God who calls, not just
anyone.
Abraham’s Call
Have you noticed that God’s call to Abraham did not expressly mention any specific place or
destination? God simply called it the place that He would show him (Gen. 12:1). Without a
doubt, the call demanded faith on the part of Abraham (Heb. 11:8). Although God told him to go
to an unnamed land, God promised that He would make Abraham a household name (Gen.
12:2).2 What a promise! Abraham’s call was not for his benefit alone. His call would benefit the
whole world. The Bible says that “through you all the people of the earth will be blessed” (verse
3).3 In the call privilege was coupled with responsibilities.
The Hebrew text contains two imperatives in the first three verses of Genesis 12. The first one is
the verb “to go” (verse 1) and the second is the verb “to be” as in “be a blessing.” The former
involves action, while the latter focuses upon being. The root word of the imperative “to go” in
Hebrew is halak, which literally means “to walk.” In another important instance in the Abraham
narrative the word halak refers to Abraham’s living before God (Gen. 17:1). In this sense the
command of “going” expresses the idea of “living” and of “being.” It suggests then that in our
calling as disciples of Jesus the “being” is as essential as the “doing.” Also, “being” precedes the
“doing,” for the messengers themselves are powerful messages. What impresses you most in
other people (including your fellow church members or your pastor)—what they do or who they
are?
Sarah’s Call
The Bible records that when Abraham heeded
the call of God to go to Canaan, he did not go
alone. He brought his wife, Sarah, with him.
Sometimes we feel that God’s call to serve
others and proclaim His message (in whatever
cultural setting) is extended only to us—
individually. Spouses, children, the larger
family, just appear to be an addendum, tagging
along. But a closer look at Abraham’s call
suggests that Sarah was part of God’s call to
Abraham, that God called them as a couple.
It must have been difficult for Sarah to leave
their place of stability and abundance. She
probably wanted the security and safety she was
experiencing at home. Perhaps she was not used to moving from one place to another. Also,
considering her age, Sarah might not have wanted to travel to a place she had never seen or
visited before. I wish I knew the conversations Abraham and Sarah had in Haran. Somehow
Abraham must have helped Sarah realize that she was included in God’s call, that she was part of
God’s design. At the end of the day she was to be the mother (and grandmother) of the people
who would bless the entire world. She definitely was a key part of God’s dream for Abraham and
his descendants.
2. I’ve personally witnessed many cases of successful husband-and-wife teams in ministry (and I
am not referring only to pastoral teams). There is no better way to be successful in ministry and
service for others than for husband and wife to be partners in the Lord’s work.
Scripture tells us that there were three things that Abraham had to leave behind as God
commanded him to go. He had to leave his country, his kindred, and his father’s household (Gen.
12:1). Those three pertained to Abraham’s relationships. In ancient Near Eastern culture (similar
to many parts of the world still today) it was not easy to leave family relationships behind.
However, when Abraham left those three entities behind, he took four new ones with him.
Genesis 12:5 notes that Abraham brought his wife, Sarah; his nephew Lot; the people he had
acquired in Haran; and all the possessions he had accumulated. Obviously Abraham was not
going alone. He had a big household. He left three, but brought four. Abraham left behind
important relations, but maintained and nurtured more valuable ones. Heeding the call of God is
losing some things but gaining others—many times, more valuable ones.
The Call of Lot and Abraham’s People
When reading the biblical text we get our first surprise by the fact that Lot actually went with his
uncle Abraham to a strange place whose coordinates he did not know (verse 5). He might have
opted to stay with his uncle Nahor and aunt Milcah and be with his cousin Bethuel. Lot could
have chosen a more stable and familiar life in Haran. In Haran he did not need to establish new
relationships. He did not need to travel long. Life was easy if he would stay. How could Lot
afford to leave such a place, most probably named after his father, Haran, who had died there? It
must have been difficult for Lot to leave his home. What caused him to make that life-changing
decision? Somehow, it seems that the influence of Abraham’s life must have been so compelling
that Lot was prepared to leave familiar places and people and be part of the divine call to
Abraham—ready to enter the great unknown.
However, God’s call included not only Abraham’s nephew but also the people working for
Abraham (verse 5). The Bible notes that Abraham brought with him the people who were
working in his households. Servants, maids, shepherds, perhaps some artisans, together with
their families and their children—people he had acquired during his stay in Haran (which,
judging by all accounts, must have been prosperous). Abraham probably had cast a vision of his
sacred calling to his family and these people. He probably encouraged them to consider the same
call and go with him. The Hebrew Bible describes these people literally as hannepesh, “the
lives,” which may suggest that they should be considered not only Abraham’s workforce but
actual converts of Abraham.4 As he left his father’s household and country he took with him
fruits of his influence and ministry. Even at the beginning of his faith journey, God had already
blessed Abraham’s labor for his own household. Abraham had already demonstrated that he was
ready to take the name of God to a strange land and serve his Master there.
Abraham’s Possessions and His Call
Aside from his relationships, Abraham brought with him his accumulated possessions when he
responded to God’s call (verse 5). Sometimes we think that when we are called to serve others
we have to abandon everything, including our material possessions. That appears to be a
misconception. Based on our reading of the story of Abraham, one’s wealth is an essential part of
our calling. Material blessings can be used for God’s work. Since God is the real owner of
everything we have, these must be used for the advancement of His kingdom. And Abraham just
did that. He managed his earthly riches for the glory of God and for kingdom purposes.
One can note that when the Bible records that “Abraham took . . . all their possessions . . . and
went out” (verse 5), it suggests that he was not controlled by his belongings and riches. Rather,
he took control of his riches and went out to advance God’s kingdom. He did not go to Canaan to
make money. He did not go as mercenary or businessman, but as missionary. He took the risk of
bringing his possessions with him, exposing himself to marauders on the way to Canaan, in order
to use them for God’s plans. In turn, God blessed Abraham even more abundantly.
3. Responding to the call of God is not a solitary decision. It has to be shared and lived with family
members, friends, and other people who may respond to the same call. At times, because of our
passion and preoccupation to the call itself, the call may become the reason for severing
relationships. Focusing too much on the call itself, we lose sight of the real purpose of the
calling. As a result God’s call may turn into a curse instead of a blessing. Our divine call to serve
others must include our family members, friends, and people who are dear to us. It involves a
community that shares the same vision and passion for the Lord. After all, the call of God is a
call to connect in a world of disconnection, where people feel disconnected from one another and
from God. It is a call to restore, maintain, nurture, and establish relationships—relationships with
God and fellow human beings.
No one is on their own.