Quarter At-A-Glance December 2015 Lady Vivian Finnell/Christ Temple Apostolic Faith Assembly, Indianapolis, IN Quarter Theme: The study of this quarter.

Quarter At-A-Glance December 2015 Lady Vivian Finnell/Christ Temple Apostolic Faith Assembly, Indianapolis, IN Quarter Theme: The study of this quarter examines religious and family traditions including the traditions surrounding the Jewish holidays as well as marriage and death. The material from Exodus and Leviticus as well as Matthew highlight the importance of tradition in worship while the material from Genesis, Song of Solomon, Hosea, and John highlight the importance of tradition when it comes to different life stages. Sacred Gifts and Holy Gatherings

Giving Our Offering The four lessons in this unit focus on worship and the importance of maintaining sacred traditions and the proper way to present offerings to the Lord. UNIT 1

The Lord’s Day Bible Background EXODUS 20:8–11, 31:12–18 Printed Text EXODUS 20:8–11, 31:12–16 Devotional Reading HEBREWS 4:1–11 LESSON AIM By the end of this lesson, we will: EXPLORE the meaning of the Sabbath as expressed in Exodus; RECOGNIZE and appreciate the importance of Sabbath; and DISCOVER ways to practice Sabbath in the twenty-first century Lady Vivian Finnell/Christ Temple Apostolic Faith Assembly, Indianapolis, IN December 6, 2015 “Remember the sabbath day, to keep it holy” (Exodus 20:8).

December 6, 2015 EXODUS BACKGROUND FULL LIFE STUDY BIBLE/KJV pg 90-91 Author: Moses Theme: Redemption Date of Writing: c.1445-1405 B.C. Exodus continues the narrative begun in Genesis. The book’s title, derived from the Greek word exodus (the title used in the Septuagint, i.e., the Greek translation of the O.T.), means “exit” or “departure”. It refers to God’s mighty deliverance of Israel from slavery in Egypt and their departure from that land as the people of God. Two issues related to the background of Exodus have involved major controversy; the date of Israel's exodus from Egypt and the authorship of the book. 1)Two different dates for the exodus have been proposed by scholars. a)An ‘early date”(also referred to as the Biblical date) is derived from I King 6:1, which states that it occurred 480 years before “ the fourth year of Solomon’s reign.” This dates the exodus c. 1445 B.C.. Also, in Judg. 11:26, Jephithah (c. 1100 B C.). declared that Israel had occupied their land for 300 years, which would date the conquest at approximately 1400 B.C.. This chronology for the exodus, conquest, and the period of the judges fits well with the datable history of Israel’s first three kings(Saul, David, and Solomon). b)A “late date” for the exodus (c.1290)is proposed by liberal critics of the Bible, based on certain assumptions about Egyptian ruler and on a thirteenth century B.C. archaeological dating for the destruction of Canaanite cities during the conquest.

December 6, 2015 EXODUS BACKGROUND FULL LIFE STUDY BIBLE/KJV pg 90-91 Author: Moses Theme: Redemption Date of Writing: c.1445-1405 B.C. 2)There is also disagreement between conservative and liberal Biblical scholars over the Mosaic authorship of the book of Exodus. a)Modern interpreters often view the book as a composite work by various editors, completed at a much later time in Israel's history than the time of Moses 9called the JEDP theory) b)However, Jewish tradition from the time of Joshua onward (Josh. 8:31-35), plus the testimony of Jesus (cf. Mark 12:26), early Christianity, and contemporary conservative scholarship, all attribute the book’s origin to Moses 9see the introduction to Deuteronomy). Furthermore, internal evidence supports Moses authorship. Numerous details in Exodus indicate that the author was an eyewitness of the recorded events (e.g., 2:12, 9:31-32; 15:27). Also, portions of the book itself testify to Moses' direct involvement in its writing (e.g. 17:14; 24;4; 34:27).

December 6, 2015 FULL LIFE STUDY BIBLE/KJV pg :91 Exodus Purpose Exodus was written to provide an enduring record of the historical and redemptive acts of God whereby Israel was delivered out of Egypt. Established as His chosen nation, and given the written revelation concerning God’s covenant with her. Also, it was written as a supremely important link in the overall progressive self-revelation of God that culminated in the person of Jesus Christ and in the N.T. Survey The book of Exodus begins with Jacob’s descendents suffering oppression, slavery, and infanticide in Egypt; the book ends with God’s presence, power, and glory manifested (i.e., tabernacling in the midst of His liberated people in the wilderness. Exodus divides into three major sections. A.Chs. 1-14 reveal Israel in Egypt suffering oppression under a pharaoh who did not know Joseph and God redeeming Israel “with a stretched out arm, and with great judgments” (6.6). Among the monumental events in this part of Israel’s history are: 1.Moses’ birth, preservation, and preparation (ch.2) 2.Moses’ call at the burning bush (chs.3-4) 3.The ten plagues(chs 7-12) 4.The Passover (ch.12) 5.The Red Sea crossing (chs.13-14). Israel’s exodus from Egypt is viewed throughout the O.T. as the greatest experience of redemption in the old covenant. B.Chs. 16-18 describe Israel in the wilderness en route to Mount Sinai. God guided His redeemed people by a cloud and pillar of fire and provided manna, quail, and water, while training them to walk by faith and obedience. C.Chs. 19-40 record Israel at Mount Sinai receiving revelation involving 1.The covenant (ch.19) 2.The Ten Commandments (ch. 20) 3.The tabernacle and priesthood (chs.25-31). The book concludes with the completion of the tabernacle and God’s glory filling it(ch.40).

December 6, 2015 FULL LIFE STUDY BIBLE/KJV pg :91-92 EXODUS Special Features Five major features or emphases characterize Exodus 1.It records the historical circumstances of Israel’s birth as a nation. 2.It contains, in the Ten Commandments (ch. 20), God’s summary of His moral law and righteous requirements for His people, and thus provides a foundation for Biblical ethics and morals 3.It is the foremost O.T. book describing the nature of God’s redemptive grace and power in action. In O.T. terms, exodus describes the supranational character of God’s deliverance of His people from the peril and bondage of sin, satan, and the world. 4.The entire book is permeated with a majestic revelation of God as a.Glorious in attributes (truthful, merciful, faithful, holy and omnipotent); b.Lord over history and powerful kings c.Redeemer who enters into covenant with the redeemed d.Just and righteous as revealed in His moral law and judgments e. worthy of devout worship as the transcendent God who descends to “tabernacle” with His people. 5.Exodus emphasizes the how, what, and why of true worship that should necessarily follow God’s redemption of His people.

December 6, 2015 FULL LIFE STUDY BIBLE/KJV pg :91-92 EXODUS New Testament Fulfillment Throughout Exodus there is a foreshadowing of the redemption that is offered under the new covenant. The frist Passover, the Red Sea crossing and the giving of the Law at Mount Sinai are to the old covenant what Jesus’ death, resurrection, and the giving of the Holy Spirit at Pentecost are to the new covenant. Types in Exodus which foreshadow Christ and redemption in the N.T. are: 1)Moses 2)the Passover 3)the Red Sea crossing 4)Manna 5)The rock and water 6)The tabernacle 7)The high priest The absolute moral demands of the Ten Commandments are repeated in the N.T.as requirements for new covenant believers.

Reformation Study Bible/ Biblegateway.com Commentarie s 20:8 Sabbath. The Hebrew word (shabbat) apparently derives from the verb meaning “to cease”—the Sabbath being the day that regular labor ceased. Exodus cites God’s work of creation as the basis for the command (v. 11), while Deuteronomy bases the Sabbath ordinance on the deliverance from Egypt (Deut. 5:12and note). The Sabbath ordinance is rooted in both the orders of creation and of redemption—it looks backward to God’s good creation (Gen. 2:2, 3) and forward to the final redemptive Sabbath rest for God’s people (Heb. 4:1–11). Just as circumcision was the sign of the Abrahamic covenant (Gen. 17), so the Sabbath becomes the sign of the Sinai covenant (31:13), reminding God’s people of their place within God’s purposes for creation and of their salvation from physical bondage in Egypt. Ultimately, the Sabbath points to Christ, our Creator and Redeemer, who brings rest to the people of God (Matt. 11:28; Col. 2:16, 17). 20:10 shall not do any work. The Sabbath is not designed as a burden, but as a blessed release from hard labor (Mark 2:27). The holiness of the day separates it to the Lord so that it is enjoyed by sharing His rest, celebrating His work of creation and redemption (Deut. 5:15). 31:12–17 The Sabbath commandment is reiterated and designated as the covenant sign of the Mosaic covenant (Gen. 9:12 note). To keep God’s Sabbath is to keep the covenant since the Sabbath is a sign of the special relationship between God and Israel. To disregard God’s Sabbath was to disregard God’s purposes for creation through His redemption of Israel. December 6, 2015 EXODUS 20:8–11, 31:12–16

Verses 8 REMEMBER THE SABBATH DAY The O.T. Sabbath was the seventh day of the week. To keep that day holy meant setting it apart as different from other days by ceasing one’s labor in order to rest, serve God, and concentrate on those things which concerned eternity, spiritual life, and God’s honor (vv.9-11; cf. Gen.2:2-3;Is.58:13-14. 1.The Israelites were expected to model their conduct after God’s work in creation (v. 11; Gen. 2;2-3) 2.The Sabbath was a sign that they belonged to God (31:13). 3.It reminded them of their deliverance from slavery in Egypt(Deut.5: 15) December 6, 2015 EXODUS 20:8–11, 31:12–16 Full Life Study Bible pg 125

Acceptable Offerings Bible Background LEVITICUS 22:17–33; 23:9–14, 31–32; ROMANS 12:1–2 Printed Text LEVITICUS 22:17–25, 31–33 Devotional Reading HEBREWS 11:4–16 LESSON AIM By the end of the lesson, we will: REVIEW what Leviticus says about God’s requirement for acceptable sacrifices; EXAMINE the connection between obedience to God and sacrificial giving of self and possessions; and PLEDGE to make a self sacrifice to God. Lady Vivian Finnell/Christ Temple Apostolic Faith Assembly, Indianapolis, IN December 13, 2015 “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service” (Romans 12:1). Definitions Acceptable - satisfactory, suitable, adequate Offerings- contribution, gift for God

December 13, 2015 LEVITICUS BACKGROUND FULL LIFE STUDY BIBLE/KJV pg 160 Author: Moses Theme: Holiness Date of Writing: c.1445-1405 B.C. Leviticus is closely related to the book of Exodus. Exodus records how the Israelites were delivered from Egypt, received God’s law, and built the tabernacle according to God’s pattern; it concludes with the Holy One coming to indwell the newly constructed tabernacle (Ex. 40:34) Leviticus contains God’s instruction given to Moses during the two months between the completion of the tabernacle (Ex. 40:17) and Israel’s departure from Mount Sinai (Num.10:11). The title “Leviticus” is derived not from the Hebrew Bible, but from the Greek and Latin versions. This title might lead some to believe that the book concerns only the Levitical priest. However, this is not the case, since much of the book relates to all Israel. Leviticus is the third book of Moses. More than fifty times is affirms that it contents are God’s direct words and revelation to Moses for Israel, which Moses subsequently preserved in written form. Jesus refers to a passage in Leviticus and attributes it to Moses (Mark 1:44). The apostle Paul refers to a passage in this book by saying “Moses writes that…”(Rom.10:5). Critics who attribute Leviticus to a much later priestly editor do so by rejecting the integrity of Biblical testimony.

December 13, 2015 FULL LIFE STUDY BIBLE/KJV pg :161 Purpose Leviticus was written to instruct the Israelites and their priestly mediators about their access to God by means of atoning blood and to make clear God’s standard of holy living for His chosen people.. Survey Leviticus preeminently involves two important themes: atonement and holiness. A.Chs. 1-16 contain God’s provision for redemption from sin and from the alienation between God and humankind that has resulted from sin. Variations of the verb “to make atonement” (Heb. kaphar) occur some forty-eight times in Leviticus; the noun “atonement” occurs three times. The basic meaning of the verb is “to cover, to make a covering.” The O.T. blood sacrifices 9chs.1-7) were temporary blood coverings for sin (cf.Heb.10:4) until such time as Jesus Christ would die as the perfect sacrifice to “take away the sin of the world”(cf. John 1:29; Rom. 3:25; Heb. 10”11-12). The Levitical priest (chs.8-10) foreshadow Christ’s ministry of mediation, while the annual Day of Atonement (ch.16) foreshadows the crucifixion. B.Chs.17-27 present a series of practical standards by which God called His people to purity and holy living. God’s recurring command is “Ye shall be holy; for I the Lord God am holy”(e.g., 19:2; 20:7,26). The Hebrews words for “holy” occur over 100 times, and when applied to humans denote lives of purity and obedience. Holiness is expressed in ceremony (ch.17) and worship (chs23-25), but especially in issues of daily living 9chs. 18-22). Levitical ends with an exhortation by Moses 9cg.26) and instruction concerning certain special vows. (ch.27). LEVITICUS

FULL LIFE STUDY BIBLE/KJV pg :91-92 Special Features Four major features or emphases characterize Leviticus: 1.Revelation as a direct word from God is emphasized more in Leviticus than in any other book of the Bible. No less than thirty-eight times it is explicitly stated that the Lord spoke to Moses. 2.Instruction concerning the sacrificial system and substitutionary atonement is given in minute detail in this book. a) (Technically speaking, substitutionary atonement is the name given to a number of Christian models of the atonement that all regard Jesus as dying as a substitute for others, 'instead of' them. It is expressed in the Bible in passages such as 'He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness,'[1 Pet. 2:24] and 'For Christ also died for sins once for all, the righteous for the unrighteous, that he might bring us to God.'[1 Pet. 3:18] (although other ways of reading passages like this are also offered) 3.Ch. 16 is the foremost chapter in the Bible describing the Day of Atonement. 4.Leviticus stresses the theme that the people of Israel were to fulfill their priestly calling through lives of spiritual and moral purity, separation from other nations, and obedience to God. New Testament Fulfillment Because of the twofold emphasis on blood atonement and holiness, this book has enduring relevance for believers under the new covenant. The N.T, teaches that the atoning blood of sacrificial animals, prominent in Leviticus was “a shadow of good things to come”(Heb.10:1) and pointed to Christ’s once-for-all-time sacrifice for sin (Heb.9:12). The command to be holy can be fully realized through the precious blood of Christ in the law covenant believer, whose calling is to be holy in all areas of life. (I Pet.1:15) The second great commandment as stated by Jesus was derived from Lev. 19:18, “Thou shall love thy neighbor as thyself”(Mat. 23:39). December 13, 2015 LEVITICUS

December 13, 2015 FULL LIFE STUDY BIBLE/KJV pg :91-92 New Testament Fulfillment Throughout Exodus there is a foreshadowing of the redemption that is offered under the new covenant. The frist Passover, the Red Sea crossing and the giving of the Law at Mount Sinai are to the old covenant what Jesus’ death, resurrection, and the giving of the Holy Spirit at Pentecost are to the new covenant. Types in Exodus which foreshadow Christ and redemption in the N.T. are: 1)Moses 2)the Passover 3)the Red Sea crossing 4)Manna 5)The rock and water 6)The tabernacle 7)The high priest The absolute moral demands of the Ten Commandments are repeated in the N.T.as requirements for new covenant believers. LEVITICUS

22:17–25 Only blemish-free animals were to be sacrificed. This was partly because God was not to be given anything but the best (Mal. 1:8), and partly because the holiness of sacrifices was symbolized by a perfect physical body (cf. 21:17–21). 22:23 In the case of the optional freewill offering, a kind of peace offering (ch. 3), minor blemishes could be tolerated. 22:27, 28 Killing an animal soon after birth showed little respect for life and therefore was incompatible with holiness. So, too, did killing an animal and its young on the same day (cf. Deut. 14:21; 22:6, 7). Deut. 14:21 a young goat in its mother’s milk. This prohibition is not fully explained. Appearing also in Ex. 23:19and 34:26, it is the basis of the practice among orthodox Jews of not eating milk and meat products together. The prohibition may be similar to 22:6, which forbids taking the mother bird with its young. There, the idea is to preserve the mother and nest so as to have more birds for the future. Some have also suggested that cooking a goat in milk may have been a Canaanite practice with pagan religious implications, but the evidence is not clear. December 13, 2015 Reformation Study Bible/ Biblegateway.com Commentarie s LEVITICUS 22:17–25, 31–33

Verses 17–33 Here are four laws concerning sacrifices:— I. Whatever was offered in sacrifice to God should be without blemish, otherwise it should not be accepted. This had often been mentioned in the particular institutions of the several sorts of offerings. Now here they are told what was to be accounted a blemish which rendered a beast unfit for sacrifice: if it was blind, or lame, had a wen, or the mange (Lev. 22:22),—if it was bruised, or crushed, or broken, or cut (Lev. 22:24), that is, as the Jewish writers understand it, if it was, in any of these ways, castrated, if bulls and rams were made into oxen and weathers, they might not be offered. Moreover a difference is made between what was brought as a free-will offering and what was brought as a vow, Lev. 22:23. And, though none that had any of the forementioned blemishes might be brought for either, yet if a beast had any thing superfluous or lacking (that is, as the Jews understand it, if there was a disproportion or inequality between those parts that are pairs, when one eye, or ear, or leg, was bigger than it should be, or less than it should be)--if there was no other blemish than this, it might be accepted for a free-will offering, to which a man had not before laid himself, nor had the divine law laid him, under any particular obligation; but for a vow it might not be accepted. December 13, 2015 Matthew Henry's Commentary/Biblegateway.com Commentarie s LEVITICUS 22:17–25, 31–33

Verses 17–33 Here are four laws concerning sacrifices:— continued I.Thus God would teach us to make conscience of performing our promises to him very exactly, and not afterwards to abate in quantity or value of what we had solemnly engaged to devote to him. What was, before the vow, in our own power, as in the case of a free-will offering, afterwards is not, Acts 5:4. It is again and again declared that no sacrifice should be accepted if it was thus blemished, Lev. 22:20, 21. According to this law great care was taken to search all the beasts that were brought to be sacrificed, that there might, to a certainty, be no blemish in them. A blemished sacrifice might not be accepted even from the hand of a stranger, though to such all possible encouragement should be given to do honour to the God of Israel, Lev. 22:25. By this it appears that strangers were expected to come to the house of God from a far country (1 Kgs. 8:41, 42), and that they should be welcome, and their offerings accepted, as those of Darius, Ezra 6:9, 10; Isa. 56:6, 7. The heathen priests were many of them not so strict in this matter, but would receive sacrifices for their gods that were ever so scandalous; but let strangers know that the God of Israel would not be so served. December 13, 2015 Matthew Henry's Commentary/Biblegateway.com Commentarie s LEVITICUS 22:17–25, 31–33

Verses 17–33 Here are four laws concerning sacrifices:— continued Now, 1. This law was then necessary for the preserving of the honour of the sanctuary, and of the God that was there worshipped. It was fit that every thing that was employed for his honour should be the best of the kind; for, as he is the greatest and brightest, so he is the best of beings; and he that is the best must have the best. See how greatly and justly displeasing the breach of this law was to the holy God, Mal. 1:8, 13, 14. 2. This law made all the legal sacrifices the fitter to be types of Christ, the great sacrifice from which all these derived their virtue. In allusion to this law, he is said to be a Lamb without blemish and without spot, 1 Pet. 1:19. As such a priest, so such a sacrifice, became us, who was harmless and undefiled. When Pilate declared, I find no fault in this man, he did thereby in effect pronounce the sacrifice without blemish. The Jews say it was the work of the sagan, or suffragan, high priest, to view the sacrifices, and see whether they were without blemish or no; when Christ suffered, Annas was in that office; but little did those who brought Christ to Annas first, by whom he was sent bound to Caiaphas, as a sacrifice fit to be offered (John 18:13, 24), think that they were answering the type of this law. 3. It is an instruction to us to offer to God the best we have in our spiritual sacrifices. If our devotions are ignorant, and cold, and trifling, and full of distractions, we offer the blind, and the lame, and the sick, for sacrifice; but cursed be the deceiver that does so, for, while he thinks to put a cheat upon God, he puts a damning cheat upon his own soul. December 13, 2015 Matthew Henry's Commentary/Biblegateway.com Commentarie s LEVITICUS 22:17–25, 31–33

Here are four laws concerning sacrifices:— continued II. That no beast should be offered in sacrifice before it was eight days old, Lev. 22:26, 27. It was provided before that the firstlings of their cattle, which were to be dedicated to God, should not be brought to him till after the eighth day, Exod. 22:30. Here it is provided that no creature should be offered in sacrifice till it was eight days old complete. Sooner than that it was not fit to be used at men’s tables, and therefore not a God’s altar. The Jews say, “It was because the Sabbath sanctifies all things, and nothing should be offered to God till at least one Sabbath had passed over it.” It was in conformity to the law of circumcision, which children were to receive on the eighth day. Christ was sacrificed for us, not in his infancy, though then Herod sought to slay him, but in the prime of his time. III. That the dam and her young should not both be killed in one day, whether in sacrifice or for common use, Lev. 22:28. There is such a law as this concerning birds, Deut. 22:6. This was forbidden, not as evil in itself, but because it looked barbarous and cruel to the brute creatures; like the tyranny of the king of Babylon, that slew Zedekiah’s sons before his eyes, and then put out his eyes. It looked ill-natured towards the species to kill two generations at once, as if one designed the ruin of the kind IV. That the flesh of their thank-offerings should be eaten on the same day that they were sacrificed, Lev. 22:29,30. This is a repetition of what we had before, Lev. 7:15; 19:6, 7. The chapter concludes with such a general charge as we have often met with, to keep God’s commandments, and not to profane his holy name, Lev. 22:31, 32. Those that profess God’s name, if they do not make conscience of keeping his commandments, do but profane his name. The general reasons are added: God’s authority over them—I am the Lord; his interest in them—I am your God; the title he had to them by redemption—“I brought you out of the land of Egypt, on purpose that I might be your God;” the designs of his grace concerning them—I am the Lord that hallow you; and the resolutions of his justice, if he had not honour from them, to get himself honour upon them—I will be hallowed among the children of Israel. God will be a loser in his glory by no man at last; but sooner or later will recover his right, either in the repentance of sinners or in their ruin. December 13, 2015 Matthew Henry's Commentary/Biblegateway.com Commentarie s Leviticus 17–33

Dedication of Firstborn Bible Background EXODUS 13:11–16; LUKE 2:21–39 Printed Text EXODUS 13:11–15, LUKE 2:22–32 Devotional Reading 2 CHRONICLES 30:5–12 LESSON AIM By the end of the lesson, we will: EXPLORE the story of Simeon at the presentation of Jesus at the temple; FEEL the immenseness of joy that Simeon felt; and COMMIT to make Jesus the center of attention during the secular busyness of the season Lady Vivian Finnell/Christ Temple Apostolic Faith Assembly, Indianapolis, IN December 20, 2015 “And when the days of her purification according to the Law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord” (Luke 2:22). Definitions Dedication – devotion, commitment, loyalty Firstborn-

December 20, 2015 EXODUS BACKGROUND FULL LIFE STUDY BIBLE/KJV pg 90-91 Author: Moses Theme: Redemption Date of Writing: c.1445-1405 B.C. Exodus continues the narrative begun in Genesis. The book’s title, derived from the Greek word exodus (the title used in the Septuagint, i.e., the Greek translation of the O.T.), means “exit” or “departure”. It refers to God’s mighty deliverance of Israel from slavery in Egypt and their departure from that land as the people of God. Two issues related to the background of Exodus have involved major controversy; the date of Israel's exodus from Egypt and the authorship of the book. 1)Two different dates for the exodus have been proposed by scholars. a)An ‘early date”(also referred to as the Biblical date) is derived from I King 6:1, which states that it occurred 480 years before “ the fourth year of Solomon’s reign.” This dates the exodus c. 1445 B.C.. Also, in Judg. 11:26, Jephithah (c. 1100 B C.). declared that Israel had occupied their land for 300 years, which would date the conquest at approximately 1400 B.C.. This chronology for the exodus, conquest, and the period of the judges fits well with the datable history of Israel’s first three kings(Saul, David, and Solomon). b)A “late date” for the exodus (c.1290)is proposed by liberal critics of the Bible, based on certain assumptions about Egyptian ruler and on a thirteenth century B.C. archaeological dating for the destruction of Canaanite cities during the conquest.

EXODUS BACKGROUND FULL LIFE STUDY BIBLE/KJV pg 90-91 Author: Moses Theme: Redemption Date of Writing: c.1445-1405 B.C. 2)There is also disagreement between conservative and liberal Biblical scholars over the Mosaic authorship of the book of Exodus. a)Modern interpreters often view the book as a composite work by various editors, completed at a much later time in Israel's history than the time of Moses 9called the JEDP theory) b)However, Jewish tradition from the time of Joshua onward (Josh. 8:31-35), plus the testimony of Jesus (cf. Mark 12:26), early Christianity, and contemporary conservative scholarship, all attribute the book’s origin to Moses 9see the introduction to Deuteronomy). Furthermore, internal evidence supports Moses authorship. Numerous details in Exodus indicate that the author was an eyewitness of the recorded events (e.g., 2:12, 9:31-32; 15:27). Also, portions of the book itself testify to Moses' direct involvement in its writing (e.g. 17:14; 24;4; 34:27). December 20, 2015

FULL LIFE STUDY BIBLE/KJV pg :91 Exodus Purpose Exodus was written to provide an enduring record of the historical and redemptive acts of God whereby Israel was delivered out of Egypt. Established as His chosen nation, and given the written revelation concerning God’s covenant with her. Also, it was written as a supremely important link in the overall progressive self-revelation of God that culminated in the person of Jesus Christ and in the N.T. Survey The book of Exodus begins with Jacob’s descendents suffering oppression, slavery, and infanticide in Egypt; the book ends with God’s presence, power, and glory manifested (i.e., tabernacling in the midst of His liberated people in the wilderness. Exodus divides into three major sections. A.Chs. 1-14 reveal Israel in Egypt suffering oppression under a pharaoh who did not know Joseph and God redeeming Israel “with a stretched out arm, and with great judgments” (6.6). Among the monumental events in this part of Israel’s history are: 1.Moses’ birth, preservation, and preparation (ch.2) 2.Moses’ call at the burning bush (chs.3-4) 3.The ten plagues(chs 7-12) 4.The Passover (ch.12) 5.The Red Sea crossing (chs.13-14). Israel’s exodus from Egypt is viewed throughout the O.T. as the greatest experience of redemption in the old covenant. B.Chs. 16-18 describe Israel in the wilderness en route to Mount Sinai. God guided His redeemed people by a cloud and pillar of fire and provided manna, quail, and water, while training them to walk by faith and obedience. C.Chs. 19-40 record Israel at Mount Sinai receiving revelation involving 1.The covenant (ch.19) 2.The Ten Commandments (ch. 20) 3.The tabernacle and priesthood (chs.25-31). The book concludes with the completion of the tabernacle and God’s glory filling it(ch.40). December 20, 2015

EXODUS BACKGROUND FULL LIFE STUDY BIBLE/KJV pg 90-91 Author: Moses Theme: Redemption Date of Writing: c.1445-1405 B.C. Exodus continues the narrative begun in Genesis. The book’s title, derived from the Greek word exodus (the title used in the Septuagint, i.e., the Greek translation of the O.T.), means “exit” or “departure”. It refers to God’s mighty deliverance of Israel from slavery in Egypt and their departure from that land as the people of God. Two issues related to the background of Exodus have involved major controversy; the date of Israel's exodus from Egypt and the authorship of the book. 1)Two different dates for the exodus have been proposed by scholars. a)An ‘early date”(also referred to as the Biblical date) is derived from I King 6:1, which states that it occurred 480 years before “ the fourth year of Solomon’s reign.” This dates the exodus c. 1445 B.C.. Also, in Judg. 11:26, Jephithah (c. 1100 B C.). declared that Israel had occupied their land for 300 years, which would date the conquest at approximately 1400 B.C.. This chronology for the exodus, conquest, and the period of the judges fits well with the datable history of Israel’s first three kings(Saul, David, and Solomon). b)A “late date” for the exodus (c.1290)is proposed by liberal critics of the Bible, based on certain assumptions about Egyptian ruler and on a thirteenth century B.C. archaeological dating for the destruction of Canaanite cities during the conquest. December 20, 2015

EXODUS BACKGROUND FULL LIFE STUDY BIBLE/KJV pg 90-91 Author: Moses Theme: Redemption Date of Writing: c.1445-1405 B.C. 2)There is also disagreement between conservative and liberal Biblical scholars over the Mosaic authorship of the book of Exodus. a)Modern interpreters often view the book as a composite work by various editors, completed at a much later time in Israel's history than the time of Moses 9called the JEDP theory) b)However, Jewish tradition from the time of Joshua onward (Josh. 8:31-35), plus the testimony of Jesus (cf. Mark 12:26), early Christianity, and contemporary conservative scholarship, all attribute the book’s origin to Moses 9see the introduction to Deuteronomy). Furthermore, internal evidence supports Moses authorship. Numerous details in Exodus indicate that the author was an eyewitness of the recorded events (e.g., 2:12, 9:31-32; 15:27). Also, portions of the book itself testify to Moses' direct involvement in its writing (e.g. 17:14; 24;4; 34:27). December 20, 2015

13:12 set apart. An animal from the herd or flock could be given to the Lord as a whole burnt offering. The firstborn son was always to be redeemed (v. 13; cf. the pagan use of the firstborn as an offering at 2 Kin. 16:3). firstborn... males. See note on v. 2 13:2 all the firstborn. Firstborn of humans and cattle were sacred to the Lord. Like the first fruits of the harvest, the firstborn from the womb represented God’s claim on all. The principle is enunciated here and the details are given at 13:12–16; 22:29, 30; 34:19, 20. Jesus was so presented as Mary’s firstborn (Luke 2:22–23). 13:13 break its neck. This did not involve the shedding of blood and was not a sacrifice. 13:14 What does this mean. Like the Passover ritual (12:26, 27; 13:8), the redemption of the firstborn was to remind Israel of her redemption from Egypt. 13:15 The Lord’s judgment on the firstborn in Egypt is the explanation for His claim on the firstborn in Israel, a claim made both as Creator and as Judge. Israel was not exempted from the death sentence on the firstborn in Egypt. The firstborn were spared only through the blood of the Passover lamb. Subsequent generations must also be redeemed, either through the life consecration of the Levites, chosen by God in place of the firstborn (Num. 3:11–13), or through the redemption price of five shekels (Num. 3:46–51). Reformation Study Bible/ Biblegateway.com Commentarie s December 20, 2015 EXODUS 13:11–15,

December 20, 2015 St. Luke : BACKGROUND Luke’s Gospel is the first of two books addressed to a man named Theophilus (1:2; Acts 1:1). Although the author is not identified by name in either book, the unanimous testimony of early Christianity and the corroborating internal evidence o9f the two books point to common authorship by Luke. Apparently Luke was a Gentile covert, the only non-Jewish author of a Bible Book. The Holy Spirit prompted him to write to Theophilus (whose name means “one who loves God”) in order to fill a need in the Gentile church for a full account of the beginning of Christianity. This included two parts (1) Jesus’ birth, life and ministry, death, resurrection, and ascension (Luke’s Gospel), and (2) the outpouring of the Spirit at Jerusalem and the subsequent development of the early church (book of Acts). These two books comprise more than one-fourth of the N. T. From Paul’s letters we lean that Luke was a “beloved physician” (Col 4:14) and a loyal co-worker with Paul. From Luke’s own writings we know he was well- educated, a skilled writer, a careful historian, and an inspired theologian. When he wrote his Gospel, the Gentile church apparently had no completed or widely circulated Gospel about Jesus. Mathew wrote initially to the Jews, and Mark wrote a concise Gospel for the church in Rome. The Greek –speaking Gentile world did have oral accounts about Jesus by eyewitnesses, as well as short written digests, but no complete and orderly Gospel. Thus Luke set about to investigate everything carefully “from the very first” (1:3), probably doing research in Palestine while Paul as in prison at Caesarea (Acts 21:17; 23:23-26:32) and completing his Gospel toward the end of that time or soon after arriving in Rome with Paul (Acts 28:16) Luke wrote this Gospel to the Gentiles to provide4 a full and accurate3 record “of all that Jesus began both to do and teach. In Luke, Jesus is clearly seen as the divine –human Savior who came as God’s provision of salvation for all of Adam’s descendants. FULL LIFE STUDY BIBLE/KJV pg 1519

December 20, 2015 ST. LUKE Purpose Luke wrote this Gospel to the Gentiles to provide a full and accurate record “of all that Jesus began both to do and teach, Until the day in which he as taken up” (Acts 1:1b-2a). Writing under the inspiration of the Holy Spirit, he intended Theophilus and other Gentile inquires and converts to know with certainty the exact truth about which they had been orally instructed (1:3-4). The purpose is apparent throughout the Gospel ; for example, he traces Jesus’ human genealogy back to Adam (3:23-38) and not just to Abraham as did Matthew (c.f. Mat. 1:1-17). In Luke, Jesus is clearly seen as the divine -human Saviour who came as Go’s provision of salvation for all of Adam’s descendants. Survey Luke’s Gospel : Begins with the most complete infancy narratives (1:5-2:40) Gives the only glimpse in the Gospels of Jesus boyhood (2:41-5:52) After describing John the Baptist’s ministry and giving the genealogy of Jesus, Luke divides Jesus ministry into three major sections 1.His ministry in and around Galilee (4:14-9:50) 2.His ministry during the final journey to Jerusalem (9:51-19:27) 3.His last week in Jerusalem (19:28-24:43) FULL LIFE STUDY BIBLE/KJV pg 1519-1520

December 20, 2015 St. Luke : SURVEY Survey Continued: While Jesus’ miracles are prominent in Luke’s record of His Galilean ministry, the main focus in this Gospel is on Jesus' teaching and parables during His extended ministry on the way to Jerusalem (9:51-19”27). This section comprises the greatest block of material unique to Luke, and includes many well –loved stories and parable, The pivotal verse (9:51)and the key verse (19:10) of the Gospel occur at the beginning and toward the end of this special Lukan material. Special Features : Eight major features or emphases characterize Luke’s Gospel: 1)It is the most comprehensive Gospel, recording events in Jesus’ life from pre-birth to His ascension, and is the longest book in the N.T. 2) It is the most literacy of the Gospel, demonstrating exceptional style and content, a rich vocabulary, and excellent command of Greek.. 3)It emphasizes the universal scope of the gospel, that Jesus came to bring salvation for Jews and Gentiles alike.. 4)It stresses Jesus’ concern for the underprivileged, including women, children, the poor, and social outcast. 5)It emphasizes Jesus’ prayer life and His teaching about prayer. 6)The prominent title for Jesus in this Gospel is “Son of man”. 7)The response of joy characterizes those who accept Jesus and His messages. 8)The Holy Spirit is given a place of prominence and importance in the life of Jesus and of His people. FULL LIFE STUDY BIBLE/KJV pg 1519- 1520

2:21–24 Jesus was circumcised on the eighth day as the law prescribed (Gen. 17:12; cf. Gal. 4:4, 5). The need for purification arose from the mother’s being ceremonially unclean for seven days after the birth of a son. For another thirty-three days she was to keep away from holy things (these times were doubled for a daughter, Lev. 12:1–5). The mother was then to offer a lamb plus a dove or pigeon. If she was poor her offering was two doves or pigeons (Lev. 12:6–8). Mary gave the offering of the poor. The first male child of every mother was presented to the Lord (Ex. 13:2).13:2 ) 2:25 the consolation of Israel. This title for the Messiah refers to the comfort that He would bring. 2:28–32 blessed God. Simeon’s blessing is often called the “Nunc Dimittis” from its opening words in Latin. 2:30 your salvation. This phrase signifies the Child who would bring God’s salvation to humanity 2:31 all peoples. This phrase is plural and refers to the Gentiles as well as Israel (v. 10 note). 2:10 The angel began by reassuring the frightened men (cf. 1:13, 30), and went on to use strong terms for the great joy and the good news he was telling them. all the people. The Greek phrase normally refers to the whole people of Israel. Reformation Study Bible/ Biblegateway.com Commentarie s December 20, 2015 LUKE 2:22–32

December 13, 2015 Full Life Study Bible pg 1525 2:22 PRESENT HIM TO THE LORD. As Joseph and Mary presented Jesus to the Lord, so all parents should sincerely consecrate their children to the Lord. They should pray constantly from the beginning to the end of each child’s life, he or she will be found in the Lord’s will, serving and glorifying God with complete devotion. 2:24 A PAIR OF TURTLEDOVES. The offering of a pair of turtledoves indicates that Joseph and Mary were poor (Lev. 12:8). From the very beginning Christ was indentified with the underprivileged (9:58; Mat. 8:20). 2:25 JUST AND DEVOUT. “Just or righteous” (cf.1:6) translate the Greek word dikaios (Heb. yasher), meaning “straight” or “upright”. In the O.T. this word did not mean mere conformity to the commandments, but indicated a person was right with God both in heart and inaction. 1)The righteousness that God sought in the O.T. was one that came from the heart, based on true faith, love, and fear of God (Deut. 4:10,29; 5:29). This condition of the heart was seen in the parents of John the Baptist, who walked “in all the commandments and ordinances of the Lord blameless” (1:6, Noah 17:1, Abraham; I Ki. 9:4, where the term includes “integrity of heart” ) Simon manifested the same character in his life. 2)The O.T. righteous man was not perfect. When sin entered his life he obtained forgiveness by presenting an animal sacrifice unto God in an attitude of sincere repentance and faith (Lev. 4:27-35). 2:25 WAITING FOR THE CONSOLATION. In a time of deplorable spiritual conditions righteous Simeon was devoted to God and filled with the Holy Spirit, waiting in faith, patience, and great longing for the coming of the Messiah. Likewise, in the last days of this present age when many abandon the N.T. apostolic faith and the blessed hope for the coming of Christ (Tit. 2: 13, there will always be the faithful Simeons. Others may place their hope in this life and in this world, but the faithful will be like the loyal slave who keeps watch through the long dark night, waiting for the return of his Master.(Mat. 24:45-47). our greatest bl3essing is to see face to face “the Lord’s Christ” vs. 26, cf. rev. 22:4)), to be ready when he comes, and to dwell forever in His presence (rev. 21-22). LUKE 2:22–32

A Generous Gift Bible Background MATTHEW 23:2–12; MARK 12:38–44 Printed Text MATTHEW 23:2–12; MARK 12:38–44 Devotional Reading JOHN 1:10–18 LESSON AIM By the end of the lesson, we will: OBSERVE the contrast that Jesus made between the arrogance of the religious leaders and the piety of the humble, poor woman; REFLECT on the tension between wanting recognition and selfless giving that often receives no recognition; and RESOLVE to become more selfless in giving. Lady Vivian Finnell/Christ Temple Apostolic Faith Assembly, Indianapolis, IN “And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted” (Matthew 23:12). Definitions Generous – Liberal, Kind, Giving, Charitable Gift – Present, Reward December 27, 2015

MATTHEW Author: Matthew Theme: Jesus, the Messianic King Date of Writing: A.D. 60’s Background: This Gospel is appropriately placed first as an introduction to the N.T. and to “the Christ, the Son of the living God”(16:16. Although the author is not identified by name in the Biblical test, the unanimous testimony of all early church fathers (beginning c. A.D. 130) is that this Gospel was written by Matthew, one of Jesus twelve disciples. Whereas Mark’s Gospel was written for the Romans and Luke’s Gospel for Theophilus and for all Gentile believers, Matthew’s Gospel was written for the Jewish believers. The Jewish background of this Gospel is evident in many ways, including: 1)It’s reliance on O.T. revelation, promises and prophecy to prove that Jesus was the long-awaited Messiah 2)Its tracing of Jesus’ lineage, starting from Abraham (1:1-17) 3)It is repeated declaration that Jesus is the “Son of David” (1:1; 9:27;12:23;15:22;20:30-31; 21:9,15; 22:41-45) 4)Its use of preferred Jewish terminology such as “kingdom of heaven”(a synonym for “kingdom of God”)because of the Jews’ reverential reluctance to say the name of God directly 5)Its reference to Jewish customs without any explanation(unlike the other Gospels) FULL LIFE STUDY -91BIBLE/KJV pg 1398

December 27, 2015 MATTHEW FULL LIFE STUDY -91BIBLE/KJV pg 1398 Author: Matthew Theme: Jesus, the Messianic King Date of Writing: A.D. 60’s Background continued: However, this Gospel is not exclusively Jewish. Like the message of Jesus Himself, Matthew’s Gospel was intended ultimately for the whole church, faithfully revealing the universal scope of the gospel(e.g. 2:1-12; 8:11-12; 13:38; 21:43; 28:18-20). The date and location of its origin are uncertain. However, there are good reasons for believing that Matthew wrote prior to A.D.70 while Palestine or Syrian Antioch. Some Bible scholars believe Matthew was the first of the four Gospels to be written; other ascribe that place to the Gospel of Mark. Purpose Matthew wrote this Gospel (1). To provide his readers with an eyewitness account of Jesus' life. (2) to assure his readers that Jesus was God’s Son and the long=awaited Messiah foretold by the O.T. prophets and (3) to show that God’s kingdom w3as manifested in and through Jesus in an unprecedented way. Matthew is concerned that his readers understand (1) that Israel for the most part rejected Jesus and His kingdom, refusing to believe because he came as a spiritual rather than as a political Messiah, and (2) that only at the end of the age will Jesus come in glory as the King of kings to judge and rule the nations.

December 27, 2015 MATTHEW FULL LIFE STUDY -91BIBLE/KJV pg 1398 Author: Matthew Theme: Jesus, the Messianic King Date of Writing: A.D. 60’s Survey Matthew presents Jesus as the fulfillment of Israel’s prophetic hope. He fulfills O.T. prophecy in His birth (1:22-23), birthplace (2:5-6), return from Egypt (2:15), and residence in Nazareth (2:23); as the One for who, the Messianic forerunner was sent (3:1-3); in the primary location of His public ministry 94:14-16), His healing ministry (8:17), His role as God’s servant 912:17-21), His teaching in parables (13:34-35), His triumphal entry into Jerusalem (21:4-5), and His arrest (26:56). Chs. 5-25 record five major discourses by Jesus and 5 major narratives about His mighty deeds as Messiah. The five major discourses are: 1.Sermon on the Mount (chs5-7) 2.Instruction for itinerant proclaimers of the kingdom (ch.10) 3.Parables about the kingdom (ch.13) 4.The character of true disciples (ch.18) 5.The Olivet discourse about the end of the age 9chs. 24-25)

December 27, 2015 MATTHEW BACKGROUND FULL LIFE STUDY -91BIBLE/KJV pg 1398 Author: Matthew Theme: Jesus, the Messianic King Date of Writing: A.D. 60’s Survey continued: The five major narratives in this Gospel are: 1.Jesus performs mighty deeds and miracles which testify concerning the reality of the kingdom (8-9) 2.Jesus further demonstrates the presence of the kingdom (11-12) 3.Proclamation of the kingdom provokes various crisis (chs.14-17) 4.Jesus journeys to Jerusalem and spends his last week there (19:1-26:46) 5.Jesus is arrested, tried, crucified, and raised from the dead (26:47-28:20) The last three verses of the Gospel record Jesus “Great Commission”.

December 27, 2015 MATTHEW FULL LIFE STUDY -91BIBLE/KJV pg 1398 Author: Matthew Theme: Jesus, the Messianic King Date of Writing: A.D. 60’s Special Features Seven major features or emphases characterized this Gospel: 1.It is the most Jewish of the N.T. Gospels 2.It contains the most systematic arrangement of Jesus’ teaching and ministry of healing and deliverance. This led the church in the second century to rely heavily on it for instructing new converts. 3.The five major discourses contain the most extensive blocks of material in the Gospels' on Jesus’ teaching a)during His Galilean ministry and b)on the subject of eschatology(the last things) 4.This Gospel specifically indentifies events in Jesus’ life as fulfilling the O.T. far more often than any other Gospel. 5.It mentions the kingdom of heaven/kingdom of God twice as often as any other Gospel. 6.Matthew emphasizes (a)the righteous standards of the kingdom (chs5-7) (b) the present power of the kingdom over sin, sickness demons, and even death; and (c) the future triumph of the kingdom in the final victory at the end of the age 7.It is the only Gospel to mention or predict the church as a future entity belonging to Jesus (16;18;18:17).

23:1–39 Some regard this chapter as another discourse (making six discourses rather than five; Introduction: Characteristics and Themes), or as part of the eschatological discourse in chs. 24; 25. However, it is not concluded by the phrase that closes the other discourses (“when Jesus had finished all these sayings”). It continues Jesus’ prophetic activity of delivering oracles of woe to the unfaithful leaders of Israel (vv. 13–36 note). It is related to the following discourse in that it provides the reason for the doom of Jerusalem, announced in the language of Old Testament prophecy 23:2 sit on Moses’ seat. Though Jesus elsewhere condemns the scribes and Pharisees for adding human tradition to the law and for evading the spirit of the law (vv. 13–32; 15:1–9), here He recognizes the legitimate teaching office that they occupied (Deut. 17:8–13). 23:5 phylacteries: Ex 13:9 sign... memorial. Interpreting this figurative expression literally, Jews later put brief passages of the Law (13:1–10, 11– 16; Deut. 6:4–9; 11:13–21) in small boxes and attached them to the left arm and forehead. These are the tephillim, the phylacteries (protections) of later Judaism, to which Jesus referred in criticizing the Pharisees’ ostentatious displays of piety (Matt. 23:5). 23:8–10 In forbidding the use of the titles “Rabbi” (v. 8), “father” (v. 9), and “instructors” (lit. “leaders,” v. 10), Jesus does not prohibit organization or the use of all titles in the church (cf. Acts 20:17; 1 Cor. 9:1; 1 Tim. 3:1,2, 8, 12; Titus 1:5–7). His warning is against the temptation to accord human leaders the authority and prerogatives that belong to God alone—a temptation here exemplified by the use of pretentious forms of address. Reformation Study Bible/ Biblegateway.com Commentarie s December 27, 2015 MATTHEW 23:2–12

Verses 1–12 We find not Christ, in all his preaching, so severe upon any sort of people as upon these scribes and Pharisees; for the truth is, nothing is more directly opposite to the spirit of the gospel than the temper and practice of that generation of men, who were made up of pride, worldliness, and tyranny, under a cloak and pretence of religion; yet these were the idols and darlings of the people, who thought, if but two men went to heaven, one would be a Pharisee. Now Christ directs his discourse here to the multitude, and to his disciples(Matt. 23:1) to rectify their mistakes concerning these scribes and Pharisees, by painting them out in their true colours, and so to take off the prejudice which some of the multitude had conceived against Christ and his doctrine, because it was opposed by those men of their church, that called themselves the people’s guides. Note, It is good to know the true characters of men, that we may not be imposed upon by great and mighty names, titles, and pretensions to power. People must be told of the wolves (Acts 20:29, 30), the dogs (Phil. 3:2), the deceitful workers (2 Cor. 11:13), that they may know here to stand upon their guard. And not only the mixed multitude, but even the disciples, need these cautions; for good men are apt to have their eyes dazzled with worldly pomp. Matthew Henry/ Biblegateway.com Commentarie s December 27, 2015 MATTHEW 23:2–12

December 27, 2015 MARK Author: Mark Theme: Jesus, the Servant Son Date of Writing: A.D. 55-65 Background: Among the four Gospels, Mark is the most concise account of “the beginning of the gospel of Jesus Christ, the Son of God’. (1:1). Although the author is not identified by name in the book itself (true of all the Gospels), the early and unanimous testimony of the church is that John Mark was responsible for its writing. This man grew up as a youth in Jerusalem and was among the first generation Christians(Acts 12:12). He had the unique opportunity of being associated in ministry with three N.T. apostles: Paul; (Acts 13:1-13); Col.4:10; Philem 24), Barnabas (Acts 15:39), and Peter (I pet. 5:13). According to Papias (c.A.D. 130) and other second-century church fathers. Mark derived the content of his Gospel from his association with peter, wrote it in Rome, and designed it for Roman believers. Although the specific date for the writing of Mark’s Gospel is uncertain, most scholars place it in the late 50s or the 60s; it is possibly the first of the four Gospel’s to be written. Purpose In the 60s of the first century A. D. believers in Rome were treated cruelly by the populace, and many were tortured and put to death by the Roman emperor Nero. According to tradition, among the Christian martyrs in Rome during this decade were the apostles Peter and Paul. FULL LIFE STUDY -91BIBLE/KJV pg 1477

December 27, 2015 MARK Author: Mark Theme: Jesus, the Servant Son Date of Writing: A.D. 55-65 Purpose continued As one of the church leaders in Rome, John Mark was moved by the Holy Spirit to write this Gospel as a prophetic anticipation of, or a pastoral response to, this time of persecution. His intention was to strengthen the foundations of faith in Roman believers and, if need be, to inspire them to suffer faithfully for the gospel, placing before them the life, suffering, death, and resurrection of Jesus their Lord. Survey In a fast-moving narrative, Mark presents Jesus as the Son of God and the suffering servant Messiah. The watershed of book is the episode in Caesarea Philippi, followed by the transfiguration (8:27-9:10), where both the identity of Jesus and His mission of suffering are fully disclosed to His twelve disciples. The first half of Mark focuses primarily both on Jesus 'mighty miracles and on His authority over sickness and demons as signs that they kingdom, At. Caesarea Philippi, however, Jesus tells His disciples openly that He “must suffer many things and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again”(8;31). There are numerous reference throughout Mark to suffering as the cost of discipleship (e.g. 3:21-22, 30: 8:34-38; 10:30.33-34, 45; 13:8,11-13). God’s vindication, however, will follow righteous suffering, as demonstrated in Jesus resurrection. FULL LIFE STUDY -91BIBLE/KJV pg 1477

December 27, 2015 MARK Author: Mark Theme: Jesus, the Servant Son Date of Writing: A.D. 55-65 Special Features Four features characterize Mark’s Gospel: 1.It is a Gospel of action, emphasizing what Jesus did rather than what He said. Thus Mark records eighteen miracles but only four parables (not including parabolic statements). 2.It is distinctively a Gospel for the Romans-explaining Jewish customs, omitting all Jewish genealogies and birth narratives, translating Aramaic words, and using Latin terms. 3.The Gospel begins abruptly and proceeds rapidly from one episode to another with the frequent use of the Greek adverb for “immediately”(42 times) 4.Mark describes the events of Jesus’ life succinctly and vividly, and with the picturesque skill of a literary artist. FULL LIFE STUDY -91BIBLE/KJV pg 1477

Chapter 12 In this chapter, we have, I. The parable of the vineyard let out to unthankful husbandmen, representing the sin and ruin of the Jewish church, Mark 12:1-12. II. Christ’s silencing those who thought to ensnare him with a question about paying tribute Caesar, Mark 12:13-17. III. His silencing the Sadducees, who attempted to perplex the doctrine of the resurrection, Mark 12:18-27. IV. His conference with a scribe about the first and great command of the law, Mark 12:28-34. V. His puzzling the scribes with a question about Christ’s being the Son of David, Mark 12:35-37. VI. The caution he gave the people, to take heed of the scribes, Mark 12:38-40. VII. His commendation of the poor widow that cast her two mites into the treasury, Mark 12:41-44. Matthew Henry/ Biblegateway.com Commentarie s December 27, 2015 Mark 12:38-44

Chapter 12 Verses 35–40 Here, I. Christ shows the people how weak and defective the scribes were in their preaching, and how unable to solve the difficulties that occurred in the scriptures of the Old Testament, which they undertook to expound. Of this he gives an instance, which is not so fully related here as it was in Matthew. Christ was teaching in the temple: many things he said, which were not written; but notice is taken of this, because it will stir us up to enquire concerning Christ, and to enquire of him; for none can have the right knowledge of him but from himself; it is not to be had from the scribes, for they will soon be run aground. 1. They told the people that the Messiah was to be the Son of David (Mark 12:35), and they were in the right; he was not only to descend from his loins, but to fill his throne (Luke 1:32); The Lord shall give him the throne of his father David. The scripture said it often, but the people took it as what the scribes said; whereas the truths of God should rather be quoted from our Bibles than from our ministers, for there is the original of them.Dulcius ex ipso fonte bibuntur aquae—The waters are sweetest when drawn immediately from their source. Matthew Henry/ Biblegateway.com Commentarie s December 27, 2015 Mark 12:38-44

Chapter 12 Verses 35–40 2. Yet they could not tell them how, notwithstanding that it was very proper for David, in spirit, the spirit of prophecy, to call him his Lord, as he doth, Ps. 110:1. They had taught the people that concerning the Messiah, which would be for the honour of their nation—that he should be a branch of their royal family; but they had not taken care to teach them that which was for the honour of the Messiah himself—that he should be the Son of God, and, as such, and not otherwise, David’s Lord. Thus they held the truth in unrighteousness, and were partial in the gospel, as well as in the law, of the Old Testament. They were able to say it, and prove it—that Christ was to be David’s son; but if any should object, How then doth David himself call him Lord? they would not know how to avoid the force of the objection. Note, Those are unworthy to sit in Moses' seat, who, though they are able to preach the truth, are not in some measure able to defend it when they have preached it, and to convince gainsayers. Matthew Henry/ Biblegateway.com Commentarie s December 27, 2015 Mark 12:38-44

Chapter 12 Verses 35–40 continued Now this galled the scribes, to have their ignorance thus exposed, and, no doubt, incensed them more against Christ; but the common people heard him gladly, Mark 12:37. What he preached was surprising and affecting; and though it reflected upon the scribes, it was instructive to them, and they had never heard such preaching. Probably there was something more than ordinarily commanding and charming in his voice and way of delivery, which recommended him to the affections of the common people; for we do not find that any were wrought upon to believe in him, and to follow him, but he was to them as a lovely song of one that could play well on an instrument; as Ezekiel was to his hearers, Ezek. 33:32. And perhaps some of these cried, Crucify him, as Herod heard John Baptist gladly, and yet cut off his head. II. He cautions the people to take heed of suffering themselves to be imposed upon by the scribes, and of being infected with their pride and hypocrisy; He said unto them in his doctrine, “Beware of the scribes (Mark 12:38); stand upon your guard, that you neither imbibe their peculiar opinions, nor the opinions of the people concerning them.” The charge is long as drawn up against them in the parallel place (Matt. 23:1-39); it is here contracted. 1. They affect to appear very great; for they go in long clothing, with vestures down to their feet, and in those they walk about the streets, as princes, or judges, or gentlemen of the long robe. Their going in such clothing was not sinful, but their loving to go in it, priding themselves in it, valuing themselves on it, commanding respect by it, saying to their long clothes, as Saul to Samuel, Honour me now before this people, this was a product of pride. Christ would have his disciples go with their loins girt. Matthew Henry/ Biblegateway.com Commentarie s December 27, 2015 Mark 12:38-44

Verses 35–40 continued 2. They affect to appear very good; for they pray, they make long prayers, as if they were very intimate with heaven, and had a deal of business there. They took care it should be known that they prayed, that they prayed long, which, some think, intimates that they prayed not for themselves only, but for others, and therein were very particular and very large; this they did for a pretence, that they might seem to love prayer, not only for God’s sake, whom hereby they pretended to glorify, but for their neighbour’s sake, whom hereby they pretended to be serviceable to. 3. They here aimed to advance themselves: they coveted applause, and were fond of it; they loved salutations in the marketplaces, and the chief seats in the synagogues, and the uppermost rooms at feasts; these pleased a vain fancy; to have these given them, they thought, expressed the value they had for them, who did know them, and gained them respect for those who did not. 4. They herein aimed to enrich themselves. They devoured widows’ houses, made themselves masters of their estates by some trick or other; it was to screen themselves from the suspicion of dishonesty, that they put on the mask of piety; and that they might not be thought as bad as the worst, they were studious to seem as good as the best. Let fraud and oppression be thought the worse of for their having profaned and disgraced long prayers; but let not prayers, no nor long prayers, be thought the worse of, if made in humility and sincerity, for their having been by some thus abused. But as iniquity, thus disguised with a show of piety, is double iniquity, so its doom will be doubly heavy; These shall receive great damnation; greater than those that live without prayer, greater than they would have received for the wrong done to the poor widows, if it had not been thus disguised. Note, The damnation of hypocrites will be of all others the greatest damnation. Matthew Henry/ Biblegateway.com Commentarie s December 27, 2015 Mark 12:38-44

Verses 41–44 This passage of story was not in Matthew, but is here and in Luke; it is Christ’s commendation of the poor widow, that cast two mites into the treasury, which our Saviour, busy as he was in preaching, found leisure to take notice of. Observe, I. There was a public fund for charity, into which contributions were brought, and out of which distributions were made; a poor’s-box, and this in the temple; for works of charity and works of piety very fitly go together; where God is honoured by our worship, it is proper he should be honoured by the relief of his poor; and we often find prayers and alms in conjunction, as Acts 10:2, 4. It is good to erect public receptacles of charity for the inviting and directing of private hands in giving to the poor; nay it is good for those who are of ability to have funds of their own, to lay by as God has prospered them (1 Cor. 16:2), that they might have something ready to give when an object of charity offers itself, which is before dedicated to such uses. II. Jesus Christ had an eye upon it;He sat over against the treasury, and beheld now the people cast money into it; not grudging either that he had none to cast in, or had not the disposal of that which was cast in, but observing what was cast in. Note, Our Lord Jesus takes notice of what we contribute to pious and charitable uses; whether we give liberally or sparingly; whether cheerfully or with reluctance and ill-will; nay, he looks at the heart; he observes what principles we act upon, and what our views are, in giving alms; and whether we do it as unto the Lord, or only to be seen of men Matthew Henry/ Biblegateway.com Commentarie s December 27, 2015 Mark 12:38-44

Verses 41–44 continued III. He saw many that were rich cast in much: and it was a good sight to see rich people charitable, to see many rich people so, and to see them not only cast in, but cast in much. Note, Those that are rich, ought to give richly; if God give abundantly to us, he expects we should give abundantly to the poor; and it is not enough for those that are rich, to say, that they give as much as others do, who perhaps have much less of the world than they have, but they must give in proportion to their estates; and if objects of charity do not present themselves, that require so much, they ought to enquire them out, and to devise liberal things. IV. There was a poor widow that cast in two mites, which make a farthing (Mark 12:42); and our Lord Jesus highly commended her; called his disciples to him, and bid them take notice of it (Mark 12:43); told them that she could very ill spare that which she gave, she had scarcely enough for herself, it was all her living, all she had to live upon for that day, and perhaps a great part of what she had earned by her labour the day before; and that forasmuch as he knew she did it from a truly charitable disposition, he reckoned it more than all that put together, which the rich people threw in; for they did cast in of their abundance, but she of her want, Mark 12:44. Now many would have been ready to censure this poor widow, and to think she did ill; why should she give to others, when she had little enough for herself? Charity begins at home; or, if she would give it, why did she not bestow it upon some poor body that she knew? What occasion was there for her bringing it to the treasury to be disposed of by the chief priests, who, we have reason to fear, were partial in the disposal of it? It is so rare a thing to find any that would not blame this widow, that we cannot expect to find any that will imitate her; and yet our Saviour commends her, and therefore we are sure that she did very well and wisely. If Christ saith, Well-done, no matter who saith otherwise; and we must hence learn, ourselves. Matthew Henry/ Biblegateway.com Commentarie s December 27, 2015 Mark 12:38-44

Verses 41–44 continued 1. That giving alms, is an excellent good thing, and highly pleasing to the Lord Jesus; and if we be humble and sincere in it, he will graciously accept of it, though in some circumstances there may not be all the discretion in the world. 2. Those that have but a little, ought to give alms out of their little. Those that live by their labour, from hand to mouth, must give to those that need, Eph. 4:28. 3. It is very good for us to straiten and deny ourselves, that we may be able to give the more to the poor; to deny ourselves not only superfluities, but even conveniences, for the sake of charity. We should in many cases pinch ourselves, that we may supply the necessities of others; this is loving our neighbours as ourselves. 4. Public charities should be encouraged, for they bring upon a nation public blessings; and though there may be some mismanagement of them, yet that is not a good reason why we should not bring in our quota to them. 5. Though we can give but a little in charity, yet if it be according to our ability, and be given with an upright heart, it shall be accepted of Christ, who requires according to what a man has, and not according to what he has not; two mites shall be put upon the score, and brought to account, if given in a right manner, as if they had been two pounds. 6. It is much to the praise of charity, when we give not only to our power, but beyond our power, as the Macedonian churches, whose deep poverty abounded to the riches of their liberality, 2 Cor. 8:2, 3. When we can cheerfully provide for others, out of our own necessary provision, as the widow of Sarepta for Elijah, and Christ for his five thousand guests, and trust God to provide for us some other way, this is thank-worthy Matthew Henry/ Biblegateway.com Commentarie s December 27, 2015 Mark 12:38-44

12:38 Beware of the scribes. The superficiality of the scribes’ messianic doctrine and exegesis brings Jesus to criticize their superficial lifestyle in general. A similar warning is found in 8:15. 8:15 leaven of the Pharisees and... Herod. Jesus uses an everyday ingredient of bread as a metaphor (Luke 12:1 note). What seems like an innocent, indeed legitimate request for a sign (on Herod’s desire for miracles, see Luke 23:8) is actually a rejection of His ministry and all His previous signs. Jesus is warning His disciples against superficial conceptions of His role and preparing them for His teaching concerning the true meaning of His coming and of His cross (vv. 27, 31). Such teaching remained incomprehensible to many Jews (1 Cor. 1:22, 23). 12:40 devour widows’ houses. It was considered improper for anyone to receive a salary for interpreting the Scriptures. Consequently, they relied upon and sometimes took advantage of the hospitality of the people, among whom widows were especially vulnerable. long prayers. See Matt. 6:5, 6 for a similar judgment of ostentatious and hypocritical spirituality. 12:41 treasury. The offering boxes were situated in the women’s court of the temple, which gave access to all. 12:42 two small copper coins. This coin, the lepton, was the lowest denomination in circulation. a penny. A Roman coin worth one sixty-fourth of a denarius (the denarius was one day’s wage). Mark translates into Greek for Gentile readers (5:41 note). 5:41 Talitha cumi. Aramaic was the popular language spoken in Palestine. Mark gives the translation for other Aramaic terms (3:17; 7:11, 34; 10:46; 14:36) in order to clarify his narrative for those unfamiliar with that language. December 27, 2015 MARK Reformation Study Bible/ Biblegateway.com Commentarie s

12:38 -39 LOVE….THE CHEF SEATS. Jesus warns His followers to be on guard for religious leaders who seek recognition and honor from others. He calls them hypocrites (Mat. 23:13-15, 23,25,29) and describes them as frauds and deceivers in the area of observable righteousness(cf.Mat.23:25-28), Such persons do not possess the indwelling Holy Spirit with His regeneration grace (cf.Rom. 8:5-14), While remaining in this condition, they cannot “escape the damnation of hell” (Mat.23:33) 12:40 DEVOUR WIDOWS’ HOUSES. Some of the Jewish religious leaders took advantage of unsuspecting and lonely widows. They would seek and receive exorbitant offerings from them, exploiting their willingness to help those whom the widows believed to be men of God. By deceit and fraud they persuaded the widows to give more than they could afford, then lived in luxury on these misguided offerings. This same pattern has occurred throughout the history of the church, right up to today; each age has its experts in the art of religious extortion. 12:42 POOR WIDOW – St. Luke 7:13= note on God’s special care and love for woman who are alone, abandoned, or widowed. St. Luke 7:13 HE HAD COMPASSION ON HER- Jesus’ compassion for this widow shows that God has a special love and care for widows or for any person left alone in the world. Concerning God’s feeling of sympathy for such women, the Scriptures teach the following : 1.God is a Father of the fatherless and a defender of widows. They are under His special care and protection (Ex. 22:22-23; Deut. 10:218; Ps. 146:9; Prov.15:25) 2.By means of the tithe and abundance of His people, god provides for them (Deut. 14:28-29; 24:19-21; 26:12-13). 3.He blesses those who help and honor them (Is.1:17;, 19; Jer. 7:6-7; 22:3-4). 4.He is against those who take advantage of or hurt them. (Ex. 22:22-24; Deut. 24:17; 27:19; Job 24:3; Ps. 94:6,16, Zech. 7:10). 5.They are recipients of God’s tender love and compassion (mark 12:42-43; Luke 7:11-17; 18:2-8; 21:2-4). 6.The early church made it a priority to care for them (Act.6:1-6). 7.James states that one aspect of true faith in Christ is to look after the fatherless and widows in their affection(jas.1:27;cf. I Tim. 5:3-8) December 27, 2015 MARK 12:38–44 FULL LIFE STUDY BIBLE/KJV pg 1536

A Bride Worth Waiting For Bible Background GENESIS 28–30 Printed Text GENESIS 29:15–30 Devotional Reading 1 TIMOTHY 1:12–17 LESSON AIM By the end of the lesson, we will: RECALL the story of Jacob’s love for and commitment to marry Rachel; REFLECT on marital relationships and the ways unforeseen circumstances affect those relationships; and COMMIT to finding faith-based resolution to difficulties before abandoning relationships.. Lady Vivian Finnell/Christ Temple Apostolic Faith Assembly, Indianapolis, IN “And he went in also unto Rachel, and he loved also Rachel more than Leah, and served with him yet seven other years” (Genesis 29:30).). Definitions Worth – value, merit, significance, importance, meaning Waiting– in the making, coming up, looking for January 3, 2016

GENESIS Author: Moses Theme: Beginnings Date of Writing: c. 1445-1405 B.C. Background: Genesis approximately stands as the first book of the O.T. and serves as an essential introduction to the whole Bible. The book’s title in Hebrew is derived from the first word of the book, bereshith (in the beginning). “Genesis”, the title in the English Bible, is the Greek translation of the Hebrew title and means “the origin, source, creation, or beginning of something”. Genesis is “the book of beginnings”. The author of Genesis is nowhere designated in the book itself. The testimony of the rest of the Bible, however, is that Moses was the author of the entire Pentateuch(i.e. the first five books of the O.T.) and thus of Genesis. Also ancient Jewish writers and the early church fathers unanimously testify that Moses was the author/editor of Genesis. Insofar as the entire history of Genesis antedates Moses’ life, his role in writing Genesis was largely to integrate, under the inspiration of the Holy Spirit, all the available written and oral records from Adam to the death of Joseph that are now preserved in Genesis. Perhaps an indication of the historical records used by Moses when writing Genesis is found in the eleven occurrences of the phrase “these are the generations of” (Heb. ‘ellto ledoth), which also may be translated as “these are the histories by”. Genesis accurately records creation, the beginnings of human history, and the origin of the Hebrew people and God’s covenant with them through Abraham and the other patriarchs. Its historical reliability as inspired Scripture is certified in the N.T. by the Lord Jesus and by the apostles. Its historicity continues to be confirmed by modern archaeological discoveries. Moses was remarkably prepared by education 9Acts7:22) and by God to write this unique first book of the Bible. FULL LIFE STUDY -91BIBLE/KJV pg 2

JANUARY 3, 2015 Purpose Genesis provides an essential foundation for the remainder of the Pentateuch and all subsequent Biblical revelation. It preserves the only trustworthy record about the beginnings of the universe, humankind, marriage, sin, cities, languages, nations, Israel, and redemptive history. It was written in accordance with God’s purpose to give His covenant people in both the O.T. and N.T. a foundational understanding of Himself, creation, the human race, the fall, death, judgment, covenant, and the promise of redemption through the seed of Abraham. Survey Genesis divides naturally into two major parts (A) Chs. 1-11 provides an overview of human beginnings from Adam to Abraham and focus on five epochal events. (1) Creation : God created all things, including Adam and Eve whom He placed in the Garden of Eden (chs.1-2). (2) The Fall: Adam and Eve by their transgression introduced the curse of sin and death into human history (ch.3). (3)Cain and Abel: This tragedy set in motion the two basic streams of history: humanistic civilization and a redemptive remnant (chs.4-5) (4) The Great Flood: The ancient world had become so evil by the time of Noah’s generation that God destroyed it by the universal flood, sparing only righteous Noah and his family as a remnant(chs.6-10). (5) The tower of Babel: When the post-flood would unified in idolatry and rebellion, God dispersed it by fragmenting language and culture and bu scattering the human race throughout the earth(ch.11).. FULL LIFE STUDY -91BIBLE/KJV pg 2-3 GENESIS Author: Moses Theme: Beginnings Date of Writing: c. 1445-1405 B.C.

JANUARY 3, 2015 Survey continued: (B) Chs.12-50 record the beginnings of the Hebrew people and focus on God’s ongoing redemptive purpose through the lives of Israel’s four great patriarchs- Abraham, Isaac, Jacob and Joseph. God’s call of Abraham(ch.12) and His covenantal dealings with him and his seed form the pivotal beginning of the outworking of God’s purpose concerning a Redeemer and redemption in history. Genesis concludes with the death of Joseph and the impending bondage of Israel in Egypt. Special Features Seven major features of emphases characterize Genesis. 1.It is the first book of the Bible written (with the possible exception of Job) and records the beginning of human history, sin, the Hebrew people and redemption. 2.The history of Genesis spans a larger period of time than the rest of the Bible combined, beginning with the first human couple, broadening to pre-flood world history, and then narrowing to Hebrew history as the redemptive stream that is traced throughout the remainder of the O.T. 3.Genesis reveals that the material universe and life on earth are distinctly God’s work and not independent process of nature. Fifty times in chs.1-3 God is the subject of verbs showing what He did as Creator. FULL LIFE STUDY -91BIBLE/KJV pg 3 GENESIS Author: Moses Theme: Beginnings Date of Writing: c. 1445-1405 B.C.

JANUARY 3, 2015 Special Features continued: 4.Genesis is a book of first- first marriage,first family, first birth, first sin, first murder, first polygamist, first musical instrument, first promise of redemption and the like. 5.The covenant of God with Abraham, which began with his call (12:1-3), was made formal in ch.15, and was ratified in ch.17, is central to all of Scripture. 6.Genesis alone explains the origin of the twelve tribes of Israel. 7.It reveals how the descendants of Abraham ended up in Egypt (for 430 years) and thus sets the stage for the exodus, the central redemptive event in the O.T. New Testament Fulfillment: Genesis reveals the prophetic history of redemption and a Redeemer as coming through the seed of a woman(3:15), through the line Seth (4:25-26),through the line Shem(9:26-27), and through the seed of Abraham (12:3). The N.T. applies 12:3 directly of God’s provision of redemption in Jesus Christ (Gal.3:16,29). Numerous persons and events from Genesis are mentioned in the N.T. in relation to faith and righteousness (e.g. Rom. 4; Heb. 11:1-22). God’s judgment (e.g. Luke 17: 26-29, 32; 2 Pet. 3:6; Jude 7, 11a), and the person of Christ (e.g. Mat.1:1; John 8:58; Heb. 7) FULL LIFE STUDY -91BIBLE/KJV pg 3 GENESIS Author: Moses Theme: Beginnings Date of Writing: c. 1445-1405 B.C.

Gen 29:1–30 29:1–30 Jacob experienced the blessings of divine providence in meeting Rachel (vv. 1–14), and in a bitter irony the deceiver became the deceived (vv. 15–29). Behind the two scenes the gracious and just hand of the sovereign God, who works all things according to His own purpose and who promised to be with Jacob (28:15), can be discerned. 29:16 Leah... Rachel. The name Rachel means “ewe,” while Leah perhaps means “wild cow” or “wild ox.” 29:23 evening. As Jacob took advantage of his father’s blindness to deceive him, so Laban used the cover of night to outwit Jacob. he took his daughter Leah. The custom of veiling the bride (24:64, 65 note) and of marrying off the elder daughter first (v. 26) served Laban’s selfish intentions. He shamelessly used his unloved daughter and introduced a source of continuing discord into Jacob’s family (30:1, 2; 31:15). Laban’s daughters were not deceived by his unscrupulous behavior (31:14–16). 29:25 deceived me. 29:26 the younger before the firstborn. This statement underscores the irony of Jacob’s situation. Jacob had stolen the blessing customarily reserved for the firstborn (ch. 27), and here Laban deceives Jacob in order to uphold a similar custom. 29:27 Complete the week. The week of bridal feasting. The extended feast (v. 22) celebrated Laban’s cleverness and Jacob’s humiliation, turning what should have been a joyous occasion into a bad joke. January 3, 2015 Reformation Study Bible / Biblegateway.com Commentarie s GENESIS 29:15–30

Verses 15–30 I. The fair contract made between Laban and Jacob, during the month that Jacob spent there as a guest, Gen. 29:14. It seems he was not idle, nor did he spend his time in sport and pastime; but like a man of business, though he had no stock of his own, he applied himself to serve his uncle, as he had begun (Gen. 29:10) when he watered his flock. Note, Wherever we are, it is good to be employing ourselves in some useful business, which will turn to a good account to ourselves or others. Laban, it seems, was so taken with Jacob’s ingenuity and industry about his flocks that he was desirous he should continue with him, and very fairly reasons thus: “Because thou art my brother, shouldst thou therefore serve me for nought? Gen. 29:15. No, what reason for that?” If Jacob be so respectful to his uncle as to give him his service without demanding any consideration for it, yet Laban will not be so unjust to his nephew as to take advantage either of his necessity or of his good-nature. Note, Inferior relations must not be imposed upon; if it be their duty to serve us, it is our duty to reward them. Now Jacob had a fair opportunity to make known to Laban the affection he had for his daughter Rachel; and, having no worldly goods in his hand with which to endow her, he promises him seven years’ service, upon condition that, at the end of the seven years, he would bestow her upon him for his wife. It appears by computation that Jacob was now seventy-seven years old when he bound himself apprentice for a wife, and for a wife he kept sheep, Hos. 12:12. His posterity are there reminded of it long afterwards, as an instance of the meanness of their origin: probably Rachel was young, and scarcely marriageable, when Jacob first came, which made him the more willing to stay for her till his seven years’ service had expired.. January 3, 2015 MATTHEW HENRY'S COMMENTARY / Biblegateway.com Commentarie s GENESIS 29:15–30

Verses 15–30 continued II. Jacob’s honest performance of his part of the bargain, Gen. 29:20. He served seven years for Rachel. If Rachel still continued to keep her father’s sheep (as she did, Gen. 29:9), his innocent and religious conversation with her, while they kept the flocks, could not but increase their mutual acquaintance and affection (Solomon’s song of love is a pastoral); if she now left it off, his easing her of that care was very obliging. Jacob honestly served out his seven years, and did not forfeit his indentures, though he was old; nay, he served them cheerfully: They seemed to him but a few days, for the love he had to her, as if it were more his desire to earn her than to have her. Note, Love makes long and hard services short and easy; hence we read of the labour of love, Heb. 6:10. If we know how to value the happiness of heaven, the sufferings of this present time will be as nothing to us in comparison of it. An age of work will be but as a few days to those that love God and long for Christ’s appearing.. January 3, 2015 MATTHEW HENRY'S COMMENTARY / Biblegateway.com Commentarie s GENESIS 29:15–30

Verses 15–30 continued III. The base cheat which Laban put upon him when he was out of his time: he put Leah into his arms instead of Rachel, Gen. 29:23. This was Laban’s sin; he wronged both Jacob and Rachel, whose affections, doubtless, were engaged to each other, and, if (as some say) Leah was herein no better than an adulteress, it was no small wrong to her too. But it was Jacob’s affliction, a damp to the mirth of the marriage-feast, when in the morning behold it was Leah, Gen. 29:25. It is easy to observe here how Jacob was paid in his own coin. He had cheated his own father when he pretended to be Esau, and now his father-in-law cheated him. Herein, how unrighteous soever Laban was, the Lord was righteous; as Jdg. 1:7. Even the righteous, if they take a false step, are sometimes thus recompensed on the earth. Many that are not, like Jacob, disappointed in the person, soon find themselves, as much to their grief, disappointed in the character. The choice of that relation therefore, on both sides, ought to be made with good advice and consideration, that, if there should be a disappointment, it may not be aggravated by a consciousness of mismanagement January 3, 2015 MATTHEW HENRY'S COMMENTARY / Biblegateway.com Commentarie s GENESIS 29:15–30

IV. The excuse and atonement Laban made for the cheat. 1. The excuse was frivolous: It must not be so done in our country, Gen. 29:26. We have reason to think there was no such custom of his country as he pretends; only he banters Jacob with it, and laughs at his mistake. Note, Those that can do wickedly and then think to turn it off with a jest, though they may deceive themselves and others, will find at last that God is not mocked. But if there had been such a custom, and he had resolved to observe it, he should have told Jacob so when he undertook to serve him for his younger daughter. Note, As saith the proverb of the ancients, Wickedness proceeds from the wicked, 1 Sam. 24:13. Those that deal with treacherous men must expect to be dealt treacherously with. 2. His compounding the matter did but make bad worse: We will give thee this also, Gen. 29:27. Hereby he drew Jacob into the sin, and snare, and disquiet, of multiplying wives, which remains a blot in his escutcheon, and will be so to the end of the world. Honest Jacob did not design it, but to have kept as true to Rachel as his father had done to Rebekah. He that had lived without a wife to the eighty-fourth year of his age could then have been very well content with one; but Laban, to dispose of his two daughters without portions, and to get seven years’ service more out of Jacob, thus imposes upon him, and draws him into such a strait by his fraud, that (the matter not being yet settled, as it was afterwards by the divine law, Lev. 18:18; and more fully since by our Saviour, Matt. 19:5) he had some colourable reasons for marrying them both. January 3, 2015 MATTHEW HENRY'S COMMENTARY / Biblegateway.com Commentarie s GENESIS 29:15–30 continued

IV. The excuse and atonement Laban made for the cheat. 2. His compounding the matter did but make bad worse: We will give thee this also, Gen. 29:27. continued He could not refuse Rachel, for he had espoused her; still less could he refuse Leah, for he had married her; and therefore Jacob must be content, and take two talents, 2 Kgs. 5:23. Note, One sin is commonly the inlet of another. Those that go in by one door of wickedness seldom find their way out but by another. The polygamy of the patriarchs was, in some measure, excusable in them, because, though there was a reason against it as ancient as Adam’s marriage (Mal. 2:15), yet there was no express command against it; it was in them a sin of ignorance. It was not the product of any sinful lust, but for the building up of the church, which was the good that Providence brought out of it; but it will by no means justify the like practice now, when God’s will is plainly made known, that one man and one woman only must be joined together, 1 Cor. 7:2. The having of many wives suits well enough with the carnal sensual spirit of the Mahomedan imposture, which allows it; but we have not so learned Christ. Dr. Lightfoot makes Leah and Rachel to be figures of the two churches, the Jews under the law and the Gentiles under the gospel: the younger the more beautiful, and more in the thoughts of Christ when he came in the form of a servant; but he other, like Leah, first embraced: yet in this the allegory does not hold, that the Gentiles, the younger, were more fruitful, Gal. 4:27. January 3, 2015 MATTHEW HENRY'S COMMENTARY / Biblegateway.com Commentarie s GENESIS 29:15–30 continued

The Most Beautiful Bride Bible Background SONG OF SOLOMON 6 Printed Text SONG OF SOLOMON 6:4–12 Devotional Reading JOHN 10:7–15 LESSON AIM By the end of this lesson, we will: EXPLORE love and adoration as pictured in the Song of Solomon; REFLECT on romantic relationships and the ways to nurture them; and SEEK ways to recognize and express appreciation, in appropriate ways, for inner and physical beauty in others. Lady Vivian Finnell/Christ Temple Apostolic Faith Assembly, Indianapolis, IN “My dove, my undefiled is but one; she is the only one of her mother, she is the choice one of her that bare her. The daughters saw her, and blessed her; yea, the queens and the concubines, and they praised her” (Song of Solomon 6:9). Definitions Worth – value, merit, significance, importance, meaning Waiting– in the making, coming up, looking for January 10, 2016

Song of Solomon Author: Solomon Theme: Wedded Love Date of Writing: c. 960 B.C. Background: The Hebrew name for this book translates literally as “The Song of Songs”, and expression that means “The Greatest Song” (just as “King of kings” means “The Greatest King”. It was regarded, therefore,as the greatest of wedding songs ever penned. The title “Song of Solomon” in the KJV derives from the belief that Solomon wrote “the song of songs”(1:1). Solomon was a prolific songwriter of 1005 songs(I Ki.4:32). His name appears in the title verse as the author(1:1), and at six other places throughout the song (1:5;3:7,9,11;8:11-12). He is also identified as the bridegroom; originally the book may have been a series iof poems between him and his bride. The book’s eight chapters contain references to at least fifteen different species of animals, and twenty varieties of plant life; both of these groups were investigated and mentioned by Solomon in numerous songs(I Ki. 4:33).Finally geographical references in the book indicate places all throughout the land of Israel, suggesting the book was composed before the division of the nation into the northern and southern kingdoms. Solomon must have composed the book early in his life as the king of Israel, long before he had 300 wives and 700 concubines (I Ki. 11:3). But the question arises: how could Solomon have used such monogamous language if he already had 140 wives and concubines (6:8)? The answer may lie in the fact that the Shulammite maiden (6:13) was Solomon’s first wife fro, his youth, before he became king 93:11); 6:8 may reflect only the state of things at the time the book was formally written for publication. The Shulammite is described in this song as a common girl from the countryside, attractive and beautiful, to whom Solomon was deeply and emotionally committed as one would be to his first love and bride. Liturgically, the Song of Solomon became one of the five scrolls of the third part o the Hebrew Bible, the Hoatiographa (“Holy Writings”), each of which was read publicly at one of the annual Jewish feast. This one was assigned to be read at the Passover. FULL LIFE STUDY -91BIBLE/KJV pg 981

Purpose This book was inspired by the Holy Spirit and incorporated into the Scriptures to underscore the divine origin of the joy and dignity of human love in marriage. Genesis reveals that human sexuality and marriage preceded the fall of humankind intro sin(Gen. 2:18-25). Though sin has marred the important area of human experience, God wants us to know that it can be pure, wholesome and beautiful. The Song of Solomon, therefore provides a corrective model between two extremes in history: (1) the abandonment of married love for sexual perversion (i.e. homosexual or lesbian relationships) and fleeting unmarried heterosexual encounters, and 92) an asceticism, often mistaken as the Christian view of sex, that denies the goodness if physical love in the marriage relationship. Survey The content of the Song of Solomon id not easily analyzed. Rather than moving in a methodical and logical manner form the first chapter to the last, it moves in a series of interlocking circles revolving around a central theme of love. As a song, it has six stanzas or poems, each one dealing with some aspect of the courtship and wedded love of Solomon and his bride (1:2-7; 2:8-3:5; 3:6-5:1; 5:2-6:3; 6:4-8:4; 8:5-14). The virginity of the bride is described as “a garden inclosed”(4:12), and the consummation of the marriage as entering the garden to enjoy its pleasant fruit(4:16; 5:1). Most of the conversations are between the bride( a Shulammite maiden), Solomon the king, and a chorus of friends of the bride and bridegroom call the “daughters of Jerusalem.” When the bride and bridegroom are together, they are mutually fulfilled; when they are apart, they experience a longing for each other’s presence. The literary climax of the Song of Solomon is 8:6-7.. FULL LIFE STUDY -91BIBLE/KJV pg 982 January 10, 2016 Song of Solomon Author: Solomon Theme: Wedded Love Date of Writing: c. 960 B.C.

Special Features Four major features of emphases characterize the Song of Solomon: 1.It is the only book in the Bible that deals exclusively with the unique love of a bride and a bridegroom. Throughout it describes courtship. and married love, especially the bliss of newlyweds. 2.It is a unique literary masterpiece full of discreet but sensuous imagery, primarily drawn from the world of nature. The various metaphors and descriptive language portray the emotion, power, and beauty of romantic and wedded love, which was considered pure and chaste in Bible times. 3.it is one of a small number of O.T. books that are neither quoted nor alluded to in the N.T. 4.It is one of two books in the O.T. (cf. the book of Esther) that do not explicitly mention God in the text (though some manuscripts contain a reference to “The Lord” in 8:6). FULL LIFE STUDY -91BIBLE/KJV pg 982 January 10, 2016 Song of Solomon Author: Solomon Theme: Wedded Love Date of Writing: c. 960 B.C.

New Testament Fulfillment: (1)The Song of Solomon prefigures a N.T. theme revealed to the writer of Hebrews “Marriage is honourable in all, and the bed undefiled) (Heb.13:4). Christians may, and even should, enjoy romantic love within the bonds of the marriage relationship. (2)Many past interpreters have seen this book as primarily or exclusively a prophetic allegory describing the love relationship between God and Israel, or between Christ and the church, His bride. Since the N.T. itself nowhere views the Song of Solomon in this manner, nor even quotes from it, this interpretation is highly unlikely. The Bible nowhere indicates that any aspect of Solomon's married life is divinely intended “type” of Christ. However, since several crucial N.T. passages describe Christ’s love for the church in terms of the marriage relationship(e.g. 2Cor.11:2; Eph. 5:22-33); Rev. 19:7-9;21:1-2,9), the Song of Solomon may be viewed as illustrating the quality of love that exist between Christ and His bride, the church. It is exclusive, committed, and intensely personal love that allows for not other courtships. FULL LIFE STUDY -91BIBLE/KJV pg 983 January 10, 2016 Song of Solomon Author: Solomon Theme: Wedded Love Date of Writing: c. 960 B.C.

6:4 Tirzah. This city six miles northeast of Shechem in central Palestine is in a setting of great natural beauty. It was the capital of the breakaway northern kingdom for approximately fifty years following Solomon’s death. It continued to be a place of political intrigue until it was destroyed in the seventh century b.c. (1 Kin. 14:17; 15:21;16:8–18; 2 Kin. 15:14–16). The positive reference to Tirzah here, particularly in parallel with Jerusalem, supports the traditional view that the Song originated in the time of Solomon, before hostility between the northern and southern tribes led to the division into two separate kingdoms. 6:5 Gilead. A high plateau east of the Jordan River. 6:8, 9 The two references to queens and concubines indicate that vv. 8 and 9 belong together. In her beloved’s eyes the girl is more beautiful than all the women of Solomon’s harem 6:10 Who is this. It is the girl who is praised here. dawn... moon... sun. The girl is described almost as a goddess. awesome as an army with banners. The phrase is an exact repetition of the last line of v. 4. The praise given here is that of the girl’s beloved, and rounds off the unit (vv. 4–10). 6:12 The Hebrew of this verse is difficult. At the least the verse indicates that the girl is still dreaming or daydreaming that she is a princess and her beloved is a prince or king. (see 3:6-11 notes). 3:6–11 Placed as it is between the two indications that the girl is at home in bed (3:1; 5:2), this wedding scene is best taken as part of her dreaming. Nightmare gives way to fantasy. She dreams of her wedding day, transformed into a royal occasion, with her lover as a king, the magnificent Solomon. It is not the first time she has pictured her lover as a king (1:4, 12; 2:4). January 10, 2015 Reformation Study Bible / Biblegateway.com Commentarie s SONG OF SOLOMON 6:4–12

6:4 TERRIBLE AS AN ARMY WITH BANNERS: The bridegroom regarded his darling to be awe-inspiring as an arm with banners. others take this to mean an awesome as a host of stars (such as the Milky Way). 6:8 THREESCORE QUEENS, AND FOURSCORE CONCUBINES, AND VIRGINS WITHOUT NUMBER: The women of Jerusalem are classified as queens, concubines, and virgins (Heb. alamoth, virgins of marriageable age). But the Shuaamite cannot be compared with any of them; she is one of a kind, in case by herself. January 10, 2015 SONG OF SOLOMON 6:4–12 FULL LIFE STUDY -91BIBLE/KJV pg 987-988

Verses 4–10 Now we must suppose Christ graciously returned to his spouse, from whom he had withdrawn himself, returned to converse with her (for he speaks to her and makes her to hear joy and gladness), returned to favour her, having forgiven and forgotten all her unkindness, for he speaks very tenderly and respectfully to her. I.He pronounces her truly amiable (Song 6:4): Thou art beautiful, O my love! as Tirzah, a city in the tribe of Manasseh, whose name signifies pleasant, or acceptable, the situation, no doubt, being very happy and the building fine and uniform. Thou art comely as Jerusalem, a city compact together (Ps. 122:3), and which Solomon had built and beautified, the joy of the whole earth; it was an honour to the world (whether they thought so or no) that there was such a city in it. It was the holy city, and that was the greatest beauty of it; and fitly is the church compared to it, for it was figured and typified by it. The gospel-church is the Jerusalem that is above(Gal. 4:26), the heavenly Jerusalem (Heb. 12:22); in it God has his sanctuary, and is, in a special manner, present; thence he has the tribute of praise issuing; it is his rest for ever, and therefore it is comely as Jerusalem, and, being so, is terrible as an army with banners. Church-censures, duly administered, strike an awe upon men’s consciences; the word (the weapons of her warfare) casts down imaginations (2 Cor. 10:5), and even an unbeliever is convinced and judged by the solemnity of holy ordinances, 1 Cor. 14:24, 25. The saints by faith overcome the world (1 John 5:4); nay, like Jacob, they have power with God and prevail, Gen. 32:28. January 10, 2015 MATTHEW HENRY'S COMMENTARY / Biblegateway.com Commentarie s SONG OF SOLOMON 6:4–12

Verses 4–10 continued II. He owns himself in love with her, Song 6:5. Though, for a small moment, and in a little wrath, he had hid his face from her, yet now he gathers her with very surprising instances of everlasting lovingkindness, Isa. 54:8.Turn thy eyes towards me (so some read it), “turn the eyes of faith and love towards me, for they have lifted me up; look unto me, and be comforted.” When we are calling to God to turn the eye of his favour towards us he is calling to us to turn the eye of our obedience towards him. We read it as a strange expression of love, “Turn away thy eyes from me, for I cannot bear the brightness of them; they have quite overcome me, and I am prevailed with to overlook all that is past;” as God said to Moses, when he interceded for Israel, “Let me alone, or I must yield,” Exod. 32:10. Christ is pleased to borrow these expressions of a passionate lover only to express the tenderness of a compassionate Redeemer, and the delight he takes in his redeemed and in the workings of his own grace in them. III. He repeats, almost word for word, part of the description he had given of her beauty (Song 4:1-3), her hair, her teeth, her temples (Song 6:5-7), not because he could not have described it in other words, and by other similitude's, but to show that he had still the same esteem for her since her unkindness to him, and his withdrawings from her, that he had before. Lest she should think that, though he would not quite cast her off, yet he would think the worse of her while he knew her, he says the same of her now that he had done; for those to whom much is forgiven will love the more, and, consequently, will be the more loved, for Christ has said, I love those that love me. He is pleased with his people, notwithstanding their weaknesses, when they sincerely repent of them and return to their duty, and commends them as if they had already arrived at perfection. January 10, 2015 MATTHEW HENRY'S COMMENTARY / Biblegateway.com Commentarie s SONG OF SOLOMON 6:4–12

IV. He prefers her before all competitors, and sees all the beauties and perfections of others meeting and centering in her (Song 6:8, 9): “There are, it may be, threescore queens, who, like Esther, have by their beauty attained to the royal state and dignity, and fourscore concubines, whom kings have preferred before their own queens, as more charming, and these attended by their maids of honour, virgins without number, who, when there is a ball at court, appear in great splendour, with beauty that dazzles the eyes of the spectators; but my dove, my undefiled, is but one, a holy one.” 1.She excels them all. Go through all the world, and view the societies of men that reckon themselves wise and happy, kingdoms, courts, senates, councils, or whatever incorporations you may think valuable, they are none of them to be compared with the church of Christ; their honours and beauties are nothing to hers. Who is like unto thee, O Israel! Deut. 33:29; Deut. 4:6, 7. There are particular persons, as virgins without number, who are famed for their accomplishments, the beauties of their address, language, and performances, but the beauty of holiness is beyond all other beauty: “My dove, my undefiled, is one, has that one beauty that she is a dove, an undefiled dove, and mine, and that makes her excel the queens and virgins, though they were ever so many.” 2. She included them all. “Other kings have many queens, and concubines, and virgins, with whose conversation they entertain themselves, but my dove, my undefiled, is to me instead of all; in that one I have more than they have in all theirs.” Or, “Though there are many particular churches, some of greater dignity, others of less, some of longer, others of shorter, standing, and many particular believers, of different gifts and attainments, some more eminent, others less so, yet they all constitute but one catholic church, are all but parts of that whole, and that is my dove, my undefiled.” Christ is the centre of the church’s unity; all the children of God that are scattered abroad are gathered by him (John 11:52), and meet in him (Eph. 1:10), and are all his doves. January 10, 2015 MATTHEW HENRY'S COMMENTARY / Biblegateway.com Commentarie s SONG OF SOLOMON 6:4-12 continued

V. He shows how much she was esteemed, not by him only, but by all that had acquaintance with her and stood in relation to her. It would add to her praise to say, 1.That she was her mother’s darling; she had that in her, from a child, which recommended her to the particular affection of her parents. As Solomon himself is said to have been tender and an only one in the sight of his mother (Prov. 4:3), so was she the only one of her mother, as dear as if she had been an only one, and, if there were many more, yet she was the choice one of her that bore her, more excellent than all the societies of men this world ever produced. All the kingdoms of the world, and the glory of them, are nothing, in Christ’s account, compared with the church, which is made up of the excellent ones of the earth, the precious sons of Zion, comparable to fine gold, and more excellent than their neighbours. 2.That she was admired by all her acquaintance, not only the daughters, who were her juniors, but even the queens and the concubines, who might have reason to be jealous of her as a rival; they all blessed her, and wished well to her, praised her, and spoke well of her. The daughters of Jerusalem called her the fairest among women; all agreed to give her the pre-eminence for beauty, and every sheaf bowed to hers. Note, (1.) Those that have any correct sense of things cannot but be convinced in their consciences (whatever they say) that godly people are excellent people; many will give them their good word, and more their good-will. (2.) Jesus Christ takes notice what people think and speak of his church, and is well pleased with those that honour such as fear the Lord, and takes it ill of those that despise them, particularly when they are under a cloud, that offend any of his little ones. January 10, 2015 MATTHEW HENRY'S COMMENTARY / Biblegateway.com Commentarie s SONG OF SOLOMON 6:4-12 continued

VI. He produces the encomium that was given of her, and makes it his own (Song 6:10): Who is she that looks forth as the morning? This is applicable both to the church in the world and to grace in the heart. 1.They are amiable as the light, the most beautiful of all visible things. Christians are, or should be, the lights of the world. The patriarchal church looked forth as the morning when the promise of the Messiah was first made known, and the day-spring from on high visited this dark world. The Jewish church was fair as the moon; the ceremonial law was an imperfect light; it shone by reflection; it was changing as the moon, did not make day, nor had the sun of righteousness yet risen. But the Christian church is clear as the sun, exhibits a great light to those that sat in darkness. Or we may apply it to the kingdom of grace, the gospel-kingdom. (1.) In its rise, it looks forth as the morning after a dark night; it is discovering (Job 38:12, 13), and very acceptable, looks forth pleasantly as a clear morning; but it is small in its beginnings, and scarcely perceptible at first 2.It is, at the best, in this world, but fair as the moon, which shines with a borrowed light, which has her changes and eclipses, and her spots too, and, when at the full, does but rule by night. 3.But, When it is perfected in the kingdom of glory then it will be clear as the sun, the church clothed with the sun, with Christ the sun of righteousness, Rev. 12:1. Those that love God will then be as the sun when he goes forth in his strength (Jdg. 5:31; Matt. 13:43); they shall shine in inexpressible glory, and that which is perfect will then come; there shall be no darkness, no spots, Isa. 30:26. January 10, 2015 MATTHEW HENRY'S COMMENTARY / Biblegateway.com Commentarie s SONG OF SOLOMON 6:4-12 continued

VI.continued 2. The beauty of the church and of believers is not only amiable, but awful as an army with banners. The church, in this world, is as an army, as the camp of Israel in the wilderness; its state is militant; it is in the midst of enemies, and is engaged in a constant conflict with them. Believers are soldiers in this army. It has its banners; the gospel of Christ is an ensign (Isa. 11:12), the love of Christ, Song 2:4. It is marshalled, and kept in order and under discipline. It is terrible to its enemies as Israel in the wilderness was, Exod. 15:14. When Balaam saw Israel encamped according to their tribes, by their standards, with colours displayed, he said, How goodly are thy tents, O Jacob! Num. 24:5. When the church preserves her purity she secures her honour and victory; when she is fair as the moon, and clear as the sun, she is truly great and formidable. January 10, 2015 MATTHEW HENRY'S COMMENTARY / Biblegateway.com Commentarie s SONG OF SOLOMON 6:4-12 continued

An Unfaithful Bride Bible Background HOSEA 1–3 Printed Text HOSEA 1 Devotional Reading PSALM 89:24–29 LESSON AIM By the end of this lesson, we will: LEARN how God commanded Hosea to marry Gomer as a model for His love for Israel, despite their unfaithfulness; REFLECT on the meaning of marriage and unfaithfulness and God’s desire for the restoration of broken relationships; and DEMONSTRATE faithfulness to God through a commitment to maintain faithful friendships, relationships, and marriages. Lady Vivian Finnell/Christ Temple Apostolic Faith Assembly, Indianapolis, IN “The beginning of the word of the LORD by Hosea. And the LORD said to Hosea, Go, take unto thee a wife of whoredoms and children of whoredoms: for the land hath committed great whoredom, departing from the LORD” (Hosea 1:2). Definitions Worth – value, merit, significance, importance, meaning Waiting– in the making, coming up, looking for January 17, 2016

HOSEA Author: Hosea Theme: God’s Judgment and Redeeming Love Date of Writing: 715-710 B.C. Background: Hosea whose name means “salvation,” is identified as the son of Beeri (1:1). Nothing else id known about the prophet apart from the autobiographical glimpses in the book itself. That Hosea was a native of Israel, not Judah, who prophesied to his own nation is apparent from: (1)his numerous references to “Israel” and “Ephraim” (the two foremost designations for the northern kingdom) and to “Samaria” (the capitol of the northern kingdom). (2) his reference to Israel’s king at Samaria as ‘our king”(7:5),and (3) his intense concern about Israel’s spiritual, moral, political, and social corruption. Hosea ministry to the northern kingdom followed closely on the heels of Amos and Hosea are the only two O.T. prophets whose prophetic books addressed entirely the northern kingdom and its coming destruction. Hosea was called by God to prophesy to the crumbing kingdom of Israel during her last thirty-plus years, just as Jeremiah was later required to do Judah. When Hosea began his ministry during the latter years of jeroboam II, Israel was enjoying a temporary period of economic prosperity and political peace that produced a false sense of security. Immediately after Jeroboam II died (753 B.C.), however, the nation began to deteriorate rapidly and ran swiftly to destruction in 722 B.C. Within fifteen years following his death, four of Israel’s kings were assassinated; in fifteen more years Samaria was a smoking ruin and the Israelites were deported to Assyria and later dispersed among nations. Hosea’s tragic marriage and prophetic word combined together as God’s message to Israel during those final chaotic years of her slide to destruction. God commanded Hosea to take “a wife of whoredoms”(1:2)to illustrate Israel’s spiritual infidelity to God. Although some have interpreted Hosea’s marriage as a fictional allegory, most conservative Bible scholars view it as literal. It seems unlikely, however, that God would command a godly prophet to marry a whore in order to illustrate His message to Israel. It seems more likely that Hosea married Gomer when she was chaste, and she became a harlot afterwards. Thus the command to take a “wife of whoredoms” was in prophetic anticipation of what was to be. FULL LIFE STUDY -91BIBLE/KJV pg 1279

January 17, 2016 HOSEA Author: Hosea Theme: God’s Judgment and Redeeming Love Date of Writing: 715-710 B.C. Background continued: The historical setting of Hosea’s ministry is identified as the reigns of Jeroboam II of Israel and four kings of Judah (Uzziah, Jotham, Ahaz, and Hezekiah)- i.e. about 755-715 B.C. This not only makes him a younger contemporary of Amos, but also of Isaiah and Micah. The fact that Hosea dates much of his ministry by referring to four kings in Judah, rather than the brief reigns of Israel’s last six kings, may indicate that he fled from the northern kingdom to live in the land of Judah shortly before Samaria was destroyed by Assyria (722 B.C.). There he complied his prophecies into the book that now bears his name. Purpose: The prophecy of Hosea was God’s last attempt to call Israel to repent of her persistent idolatry and wickedness before giving her over to the full judgment of her sins. The book was written to reveal (1) that God maintained His love for His covenant people and intensely desired to redeem them from their iniquity, and (2) that tragic consequences follow when a people persist in disobeying God and in rejecting His redeeming love. The infidelity of Hosea’s wife is recorded as an illustration of Israel's unfaithfulness to God. Gomer runs after other men, while Israel runs after other gods. FULL LIFE STUDY -91BIBLE/KJV pg 1279

January 17, 2016 HOSEA Author: Hosea Theme: God’s Judgment and Redeeming Love Date of Writing: 715-710 B.C. Survey: Chs.1-3 describe Hosea’s marriage to Gomer. The names of their three children are prophetic signs to Israel: Jezreel (“God-Scatters”), Lo-ruhamah (“Not-Pitted”), and Lo-ammi (Not My People”). Hosea’s preserving love for his adulterous wife symbolizes God’s steadfast love for Israel. Chs. 4-14 contain a series of prophecies by Hosea for other lovers(ch.1) represents Israel’s departure from God(chs.4-7). Gomer’s degradation(ch.2) represents Israel's shame and judgment (chs.8-10). Hosea’s redemption of Gomer from the slave market (ch.3) represents God’s desire and intention to restore Israel in the future(chs.11-14). The book emphasizes that since Israel has spurned God’s love and call to repentance, judgment can no longer be delayed. Special Features Seven major features or emphases characterize the book Hosea. (1) It stands first in that part of the O.T. called ‘The Book of the Twelve,” also known as the :Minor Prophets” (“minor” because of their brevity when compared with Isaiah, Jeremiah, and Ezekiel). (2) Hosea is one of only two prophets from the north with a prophetic book in the O.T. (the other is Jonah. (3)As with Jeremiah and Ezekiel, Hosea’s personal experiences illustrated his prophetic message. (4) It contains about 150 statements concerning Israel’s sins, more than half of which relate to idolatry (5) More than any other O.T. prophet, Hosea reminded the Israelites that the Lord had been longsuffering and faithful in His love for them. (6) There is no discernible order among Hosea’s prophecies in the main body of the book (chs.4-14). It is difficult to tell where one prophecy ends and another begins. (7) Its prophecies are filled with vivid figures of speech, many of them taken from the rural scene. FULL LIFE STUDY -91BIBLE/KJV pg 1279-1280

January 17, 2016 HOSEA Author: Hosea Theme: God’s Judgment and Redeeming Love Date of Writing: 715-710 B.C. New Testament Fulfillment Hosea contains several verses which the N.T. quotes as being fulfilled in Jesus Christ: (1)The call of God’s Son out of Egypt (11:1; cf. Mat. 2:15); (2) Christ’s victory over death (13:14; cf. I Cor.15:55); (3) God’s desire for mercy and not sacrifice (6:6; cf. mat.9:13;12:7); and (4) the Gentiles, who were not God’s people, now becoming His people (1;6,9-10;2:23;cf. Rom. 9:25-26;I Pet.1:10). In addition to specific passages, the N.T. expands the book’s theme of God being the husband of Is people, in that Christ is the bridegroom/husband of His redeemed bride, the church (see I Cor. 11:2; Eph. 5:22-32; Rev. 19:6-9;21:1-2,9-19). Hosea emphasizes the N.T. message of truly knowing God in order to enter into life (2:20; 4:6; 5:15; 6:3,6;cf, John 17:1-3). Coupled with this message, Hosea shows clearly the direct relationship between persistent sin and inescapable judgment. The two main emphases in Hosea are summed up by Paul in Rom.6:23: “For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.” FULL LIFE STUDY -91BIBLE/KJV pg 1279-1280

1:2 GO, TAKE UNTO THEE A WIFE OF WHOREDOMS: God’s relationship with Israel is frequently compared to a marriage contract 9e.g., Is.54:5; Jer. 3:14; cf..Eph. 5:22-32); Israel’s “departing from the Lord” in order to worship idols was treated by God as spiritual infidelity or prostitution. Hosea marriage was to be an object lesson for the unfaithful northern kingdom. Gomer was likely not a prostitute at the time of her marriage, but she would later turn to physical adultery and immorality, perhaps as a prostitute as a prostitute in the temple of Baal. Her departure from the Lord led not only to false worship, but also to lower moral standards. The same pattern of immoral living can be seen today whenever God’s people turn away from true commitment to Him. 1:4 I WILL AVENGE THE BLOOD OF JEZREL: This verse most likely refers back to the killing of the seventy sons of Ahab by Jehu (2 Ki. 10:1-8). Though Jehu was commended for bringing God’s just judgment on the family of Ahab, Jehu was too severe (I Ki.10:30-31). 1:4 I WILL CAUSE TO CEASE THE KINGDOM OF ISRAEL. God would soon bring judgment and destruction upon the northern kingdom of Israel. Hosea probably lived to see this prophecy fulfilled in 722 B.C., when the Assyrians took Samaria, carried off about ten percent of the people, and made the remaining people part of a province of the Assyrian empire. 1:6 I WILL NO MORE HAVE MERCY: The name “Lo-ruhamah”(literally means “she is not pitted” or “she does not receive compassion and love”) means that God in His holiness had said it was time for His longsuffering to come to an end. Judgment must eventually come to a sinful and rebellious people. January 17, 2015 HOSEA 1 FULL LIFE STUDY -91BIBLE/KJV pg 1281

1:7 I... SAVE THEM: The southern kingdom (Judah) would not come to an end at the same time as the as the northern kingdom(Israel). Be cause King Hezekiah was leading his nation in faith and repentance, the Lord saved them from Samaria’s fate at that time (2 Ki. 19:32-36; Is. 37:36). Judah’s kingdom lasted for another 136 years. 1:9 YE ARE NOT MY PEOPLE. Gomer’s third child, a boy named “Lo-ammi” (meaning “not my people”), is not thought to be Hosea’s. The child’s name symbolized the breaking of the covenant relationship through ongoing rebellion against God and through idolatry; the people of the northern kingdom could no longer expect God to bless them and deliver their nation. Hosea was learning through his own anguish how God’s heart was broken over the sins of His people. 1:10-11 ISRAEL SHALL BE AS THE SAND OF THE SEA. God’s rejection of northern kingdom as a separate nation did not mean God would forget His promise to Abraham, Isaac, and Jacob concerning the land and the nation. In spite of Israel’s sin, God would find a way to restore them to sonship. He would bring all twelve tribes together into one nation and under one leader. This promise of reuniting points to the coming Messiah. 1:11 GREAT SHALL BE THE DAY OF JEZREEL. Jezreel means “God scatters”, and it is used in a slightly different sense here from v.4. God would scatter His people (v.4), but later he would bring them out of the lands where they were scattered and would sow them in their own land again, as a former scatters seeds. January 17, 2015 HOSEA 1 FULL LIFE STUDY -91BIBLE/KJV pg 1281-1282

1:1 Hosea introduces his prophecy, naming himself as God’s messenger. His name probably means “He [God] has saved.” Uzziah... Jeroboam. Whereas four kings of Judah are named, Uzziah (also called Azariah, 792–740 B.C.), Jotham (750–735 B.C ), Ahaz (735–715 B.C ), and Hezekiah (715– 686 B.C ), the only northern king recorded is Jeroboam II (c. 793–753 B.C.). Perhaps the writer thought that the northern kings who reigned between Jeroboam II and the fall of the north in 722 (four were assassins) were not worthy of mention. 1:2 a wife of whoredom. the land commits great whoredom. Hosea’s wife and children, together with all the inhabitants of the land, are deemed unfaithful. 1:3 Gomer. Her name has no symbolic significance, unlike the names of her children. him. This pronoun is omitted in vv. 6, 8, but its absence does not necessarily imply that Hosea was not the father there also, since the indirect object may be implied. 1:4 Jezreel. Lit. “God sows” or “plants.” This is the name of a beautiful and fertile valley between the mountain ranges of Samaria and Galilee (the site of Gideon’s victory over the Midianites, Judg. 6:33), and of a town at the valley’s southern end, where Jehu came to power through violence (1 Kin. 21:1; 2 Kin. 9; 10). This valley became the place of judgment in 733 b.c. (2 Kin. 15:29). This punishment through military defeat suggests the theme of covenant breaking since it reflects the curses recorded in Lev. 26:17; Deut. 28:25, 49–57. Yet Jezreel is also a sign of blessing and fertility in Hos. 2:22. the house of Jehu. Jeroboam II was from the house of Jehu, a dynasty established through the bloodbath at Jezreel (2 Kin. 9:14–37; cf. 1 Kin. 19:16, 17) and ending with the murder of Zechariah (2 Kin. 15:8–10). January 17, 2015 Reformation Study Bible / Biblegateway.com Commentarie s HOSEA 1

1:5 bow of Israel. Israel’s military strength, symbolized by the bow (Gen. 49:24; 1 Sam. 2:4; Ezek. 39:3), was broken by the Assyrian army under Tiglath- pileser III, who conquered the northern territories of Israel. 1:6 No Mercy. Hebrew “Lo-ruhama.” Lit. “she has not received mercy.” The child’s name signifies the imminent withdrawal of the compassion God had shown to Israel in spite of her covenant unfaithfulness. 1:7 I will have mercy. A reference to Jerusalem’s miraculous deliverance from the Assyrians in 701 b.c. (Is. 37:14, 33–38; 2 Kin. 19:32–37). 1:9 Not My People. Hebrew “Lo-ammi.” The name of the third child marks the high point of God’s judgment, as God cancels the ancient covenantal formula (Ex. 6:7; Lev. 26:12; Deut. 26:17–19) and declares that the covenant is not in effect (v. 10 notes). I am not your God. Lit. “I am not ‘I am’ to you,’’ a reference to the divine name for God used in Ex. 3:14. January 17, 2015 Reformation Study Bible / Biblegateway.com Commentarie s continued HOSEA 1

1:10–2:1 The increasingly severe prophecies of judgment symbolized in the names of the three children are now dramatically reversed. 1:10 sand of the sea. A clear reference to the ancient patriarchal promise of innumerable descendants (Gen. 22:17; 32:12; cf. Gen. 13:16; 15:5; 26:24; 28:14). You are not my people. The promise of restoration to these people was fulfilled at least in part when remnants of the north were joined with the south during the reign of Hezekiah (2 Chr. 30:11, 18) and after the Exile (1 Chr. 9:3; Ezra 8:35). The New Testament applies this promise to the church, the true Israel, composed of both Jews and Gentiles (Rom. 9:24–26; 1 Pet. 2:9, 10). For the apostles, the remnant of ethnic Israel was evidently a model for the remnant of the nations: what applied to the former applied to the latter. Children of the living God. This unique expression suggests the kind of intimate relationship God desires with Israel, in which God gives life (as opposed to the lifeless relationship Israel had with Baal). In Is. 40:18–20;44:9–20; 46:5–11, dead idols are contrasted with the living God. The living relationship is now provided in Jesus Christ (Matt. 16:16; Rom. 9:26). 1:11 one head. This reveals the completeness of reconciliation between both kingdoms and the Lord. Ultimately, this reunion takes place under Christ, the son of David (Matt. 1:23; 2:6, 15). they shall go up from the land. Israel’s restoration began in the return from exile. The phrase may also refer to resurrection from death (Ps. 71:20; Is. 43:6). the day of Jezreel. See note 1:4. January 17, 2015 Reformation Study Bible / Biblegateway.com Commentarie s continued HOSEA 1

A Wedding in Cana Bible Background JOHN 2:1–12 Printed Text JOHN 2:1–12 Devotional Reading MATTHEW 5:12–16 LESSON AIM By the end of this lesson, we will: UNDERSTAND that Jesus performed His first miracle when He met an important hospitality need; REFLECT on the meaning and practice of hospitality; and PRACTICE ways in which the learners can demonstrate hospitality. Lady Vivian Finnell/Christ Temple Apostolic Faith Assembly, Indianapolis, IN “And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now” (John 2:10). Definitions Cana - Among Christians and other students of the New Testament, Cana is best known as the place where, according to the Fourth Gospel, Jesus performed his first public miracle, the turning of a large quantity of water into wine at a wedding feast (John 2:1–11) when the wine provided by the bridegroom had run out. Although none of the synoptic gospels records the event, mainstream Christian tradition holds that this is the first public miracle of Jesus. Miracle – The primary object of this miracle was to “manifest forth His Glory”(John 2:11) January 24, 2016

JOHN Author: John Theme: Jesus, the Son of God Date of Writing: A.D. 80-95 Background: John’s Gospel is unique among the four Gospels. It records much about Jesus’ ministry in Judea and Jerusalem that the Synoptics omit, and reveals more fully the mystery of His personhood. The author is identified indirectly as “the disciple, whom Jesus loved”(1323; 19;26; 20:2; 21:7, 20). The testimony of ancient Christianity and the internal evidence of the Gospel itself point to authorship by John the son of Zebedee, one of the twelve original apostles and a member of Jesus’ inner circle(Peter, James, and John). According to several ancient sources, the elderly apostle John, while residing at Ephesus, was requested by the elders of Asia to write this “spiritual Gospel” in order to counteract and refute a dangerous heresy about nature, person, and deity of Jesus led by a persuasive Jew named Cerinthus. John’s Gospel continues to serve the church as a profound theological statement about “the truth” as it is incarnate in Jesus Christ. Purpose: John states his purpose for writing in 20:31, namely, “that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name”. Ancient Greek manuscripts of John have one of two tenses for the word “believe”(20:31): the aorist subjunctive (“that you might begin believing”) and the present subjunctive (“that you might go on believing”). If John intended the former, he wrote to convince unbelievers to believe on the Lord Jesus Christ and be saved. If the latter, John wrote to strengthen the foundation of faith so that believers might go on believing in spite of false teaching, and so enter fully into fellowship with the Father and the Son (cf.17:3). While both of these purposes find support in John, the content of the Gospel as a whole favors the latter emphasis as the overriding purpose. FULL LIFE STUDY -91BIBLE/KJV pg 1588

January 24, 2016 Survey: The fourth Gospel presents carefully selected evidence that Jesus was Israel’s Messiah and God’s incarnate (not adopted) Son. The supporting evidence includes: (1)Seven signs (2:1-11; 4:46-54; 5:2-18; 6:16-21; 9:1-41;11:1-46) and seven discourses (3:1-21; 4:4-42; 5:19-47; 6:22-59; 7:37-44; 8:12-30; 10:1 21) by which Jesus disclosed clearly His true identity. (2) Seven “I AM statements” (6:35; 8:12; 10:7; 10:11; 11:25; 14:6; 15:1)by which Jesus revealed figuratively while He is redemptively for the human race; and (3)the bodily resurrection of Jesus as the ultimate sign and the climatic proof that He is “the Christ, the Son of God”(20:31). John has two major divisions: (1)Chs. 1-12 present the incarnation and public ministry of Jesus. In spite of Jesus’ seven convincing signs, seven profound discourses and seven astounding “I AM” claims, the Jews rejected Him as their Messiah. (2)Having been rejected by the old covenant Israel, Jesus then (chs. 13-21) focused on His disciples as the nucleus of the new covenant people (i.e. the church He founded). These chapters include Jesus’ last supper (ch.13), His last discourses(chs.14-16), and His final prayer with is disciples(ch.17). The new covenant was then initiated and established and established by His death (chs. 18-19) and resurrection(chs.20- 21) FULL LIFE STUDY -91BIBLE/KJV pg 1588 JOHN Author: John Theme: Jesus, the Son of God Date of Writing: A.D. 80-95

January 24, 2016 New Testament Fulfillment Eight major features and emphases characterize John’s Gospel. (1)It emphasizes the deity of Jesus as “the Son of God”. From John’s prologue with its grand declaration, “we beheld his glory” (1:14), to the conclusion of Thomas’ confession, “my Lord and my God”(20:28), Jesus is God the Son come in the flesh. (2)The word “believe” occurs 98 times, is the equivalent of receiving Christ. (1:12), and involves the heart (not just a mental) response that results in an ongoing commitment of one’s whole life to Him. (3)“Eternal life” is a key Johannine concept and refers not so much to endless existence as to a changed quality of life now that comes through a saving union with Christ, resulting in freedom from slavery to sin and demons, and a growing knowledge and fellowship with God. (4)Personal encounters with Jesus are featured throughout the Gospel (no less than twenty-seven). (5)The ministry of the Holy Spirit enables believers to experience Jesus’ life and power in an ongoing way after His death and resurrection (6)It emphasizes “Truth” – Jesus is the truth, the Holy Spirit is the spirit of truth, and God’s Word is truth. Truth sets people free (8:32), cleanses them (15:3), and it antithesis of satan’s nature and activity(8:44-47,51). (7)The number seven is prominent: seven signs, seven discourses, and seven “I AM” claims testify to who Jesus is (cf. the prominence of the number “seven” in the book of Revelation by the same author). (8)Other prominent Johannine words and concepts are; “light”, “word”, “flesh”, witness”, “know”, “darkness”, and “world” FULL LIFE STUDY -91BIBLE/KJV pg1589 JOHN Author: John Theme: Jesus, the Son of God Date of Writing: A.D. 80-95

2:3 WINE. The word ‘wine” (Gk. oinos) in the N.T. is a generic term and can refer to either fermented wine or unfermented wine. The nature of oinos must be determined by context and moral likelihood. 2:3 THEY HAVE NO WINE. In contrast to the position taken here some believer that both the wine provided at the wedding and the wine made by Jesus were intoxicants, consumed in great quantity. It this thesis were accepted, then the following implications must be acknowledged and reckoned with. (1) The guest at the wedding would likely be drunk. (2) Mary, the mother of Jesus, would be regretting that the intoxicating drink had run our and would be asking Jesus to furnish the already drunken festivity with more fermented wine. (3) Jesus would be making, in order to oblige the wished of His mother (v.3). 120-180 gallons of intoxicating wine (vv.6-9), more than a sufficient amount to keep all the guest totally drunk. (4) Jesus would be making this intoxicating wine as His first “miracle” in order to “manifest his glory”(v.11) and to persuade people to believe on Him as the holy and righteous Son of God. The above implications of the thesis in question cannot be avoided. To allege that Christ made and used alcoholic wine is not only beyond the warrant of exegetical requirement, but leads us into conflict with moral principles that are embedded in the total witness of Scripture. Clearly in light of God’s nature, Christ’s righteousness, His loving concern for humanity, and Mary’s good character, the implications of the view that the wine at Cana was fermented are blasphemous. An, interpretation that involves such assertions and contradictions cannot be adopted. The only plausible and credible explanation is that the wine made by Jesus to manifest His glory was the non-intoxicating pure juice of the grape. Furthermore, the initial inferior wine furnished by the one in charge of the wedding was most likely non-intoxicating as well. For further discussion of this issue. January 24, 2015 John 2:1-12 FULL LIFE STUDY -91BIBLE/KJV pg 1592-1593

2:10 GOOD WINE. According to various ancient writers, the “good” (or best) wine was the sweetest wine- one that could only be drunk freely and in large quantities without harm(i.e. wine that had not had its sugar content destroyed by fermentation). The “worse” wine was that which had been diluted with too much water. (1)The Roman writer Pliny affirms this. He expressly states that “good wine”, called sapa, was not fermented. Sapa was grape juice boiled down to one-third of its bulk to increase its sweet flavor (IV.13). He writes elsewhere that “wines are most beneficial when all their potency has been removed by strainer” (Pliny, Natural History, XIV-23-24). Pliny, Plutarch, and Horace all suggest that the best wine was the type that was “harmless and innocent.” (2)(2) Rabbinical witness affirm that some rabbis recommended boiled wine. The Mishna says: “Rabbi Yehuda permits it [boiled wine as heave-of-fering], because it improves it.” (3)(3) It is significant that the Greek adjective translated “good” is not agathos but kalos, meaning “morally excellent or befitting.” 2:10 WHEN MEN HAVE WELL DRUNK. This phrase is from the Greek word methusko, a word that has two meanings 91)to be or become drunk, and (2) to be filled or satisfied (without reference to intoxication). We ought to understand methusko, in 2:10 in the second of these two meanings, (1) Regardless of how one translates this text, it cannot be used to defend the thesis that fermented wine was drunk at this wedding. The master of ceremonies was merely stating a general policy, a policy that covered any wedding celebration regardless of the type of drink that was served. (2) In no way ought we to imply that Jesus participated in and contributed to a drunken party. January 24, 2015 John 2:1-12 FULL LIFE STUDY -91BIBLE/KJV pg 1593

John 2:1–11 Jesus’ first sign: turning water into wine at Cana. This miracle signifies the transformation of the old order (symbolized by the stone water jars used for ceremonial washing, v. 6) into the new (the wine standing for eternal life in God’s kingdom) through Jesus Christ (cf. 2 Cor. 5:17). See Is. 25:6–9 for the background image of salvation as a banquet. 2:4 Woman. This is a respectful way of addressing a woman within that culture and is the way Jesus normally addresses women (4:21; 8:10). what does this have to do with me. Jesus answers Mary’s request, not because she is His mother, but as part of His work as the Messiah. This indicates that Mary’s special role as Jesus’ mother gives her no authority to intervene in Christ’s messianic career—a strong argument against offering prayer to Mary. My hour. Usually Jesus’ “hour” refers to the time of His suffering and death (12:27). Here Jesus is asserting that He and not Mary must determine the timetable of His earthly ministry. 2:11 manifested his glory. The theme of Christ’s glory had already been introduced (1:14 note). In the Old Testament, God manifested His glory in a variety of miraculous events, and John’s comment indicates that he wants his readers to recognize Jesus’ deity. And his disciples believed in him. See also v. 23 and 20:31, where John’s purpose for writing the book is disclosed. 2:23 believed in his name. In biblical times the “name” summed up a person’s character, activity, and place in God’s purpose. The faith of those mentioned here remained superficial, however, because they came to it only because “they saw the signs” (see Introduction: Interpretive Difficulties). For that reason, Jesus “did not entrust himself to them” (v. 24). January 24, 2015 Reformation Study Bible / Biblegateway.com Commentarie s continued JOHN 2:1–12

The Death of a Friend Bible Background JOHN 11:1–44 Printed Text JOHN 11:38–44 Devotional Reading ISAIAH 25:6–10 LESSON AIM By the end of this lesson, we will: REVIEW the story of Jesus raising Lazarus from the dead; REFLECT on why Lazarus’ resurrection may have been both joyous and sobering; and REMEMBER and celebrate the lives of those who have died and affected our faith. Lady Vivian Finnell/Christ Temple Apostolic Faith Assembly, Indianapolis, IN “And when he thus had spoken, he cried with a loud voice, Lazarus, come forth” (John 11:43). Definitions Death- demise, decease, loss Friend – pal, buddy, companion, comrade, ally January 31, 2016

11:41 Father, I thank you. Jesus offers thanks for the answer to His prayer. He is careful to relate this miracle to His mission as Messiah. 11:43 Lazarus, come out. The dead cannot hear, but Jesus wanted those present to see that God’s voice can raise the dead (5:28, 29). This divine call that gives life to the dead vividly illustrates God’s call to the spiritually dead that raises them to spiritual life (Eph. 2:5). Full Life Study Bible pg. 1618 11:44 HE THAT WAS DEAD CAME FORTH. The miracle of Lazarus’s resurrection was a sign pointing to Jesus as the resurrection and the life. It was a demonstration of what God will do for all believers who have died, for they too will be raised from the dead(14:3; I Thes. 4:13-18). This miracle was also the final issue that caused the Jewish leaders to resolve that Jesus must be put to death (vv.45-48). January 31, 2015 Reformation Study Bible / Biblegateway.com Commentarie s continued JOHN 11:38–44

Verses 33-37 I.Christ’s tender sympathy with his afflicted friends, and the share he took to himself in their sorrows. Verses 38-44 II. Christ’s approach to the grave, and the preparation that was made for working this miracle. 1.Christ repeats his groans upon his coming near the grave (John 11:38): Again groaning in himself, he comes to the grave: he groaned, 1.) Being displeased at the unbelief of those who spoke doubtingly of his power, and blamed him for not preventing the death of Lazarus; he was grieved for the hardness of their hearts. He never groaned so much for his own pains and sufferings as for the sins and follies of men, particularly Jerusalem’s, Matt. 23:37. (2.) Being affected with the fresh lamentations which, it is likely, the mourning sisters made when they came near the grave, more passionately and pathetically than before, his tender spirit was sensibly touched with their wailings. (3.) Some think that he groaned in spirit because, to gratify the desire of his friends, he was to bring Lazarus again into this sinful troublesome world, from that rest into which he was newly entered; it would be a kindness to Martha and Mary, but it would be to him like thrusting one out to a stormy sea again who was newly got into a safe and quiet harbour. If Lazarus had been let alone, Christ would quickly have gone to him into the other world; but, being restored to life, Christ quickly left him behind in this world. (4.) Christ groaned as one that would affect himself with the calamitous state of the human nature, as subject to death, from which he was now about to redeem Lazarus. Thus he stirred up himself to take hold on God in the prayer he was to make, that he might offer it up with strong crying, Heb. 5:7. Ministers, when they are sent by the preaching of the gospel to raise dead souls, should be much affected with the deplorable condition of those they preach to and pray for, and groan in themselves to think of it. January 31, 2015 MATTHEW HENRY'S COMMENTARY / Biblegateway.com Commentarie s John 11: 38-44

Verses 38-44 continued II. Christ’s approach to the grave, and the preparation that was made for working this miracle. 2. The grave wherein Lazarus lay is here described: It was a cave, and a stone lay upon it. The graves of the common people, probably, were dug as ours are; but persons of distinction were, as with us, interred in vaults, so Lazarus was, and such was the sepulcher in which Christ was buried. Probably this fashion was kept up among the Jews, in imitation of the patriarchs, who buried their dead in the cave of Machpelah, Gen. 23:19. This care taken of the dead bodies of their friends intimates their expectation of their resurrection; they reckoned the solemnity of the funeral ended when the stone was rolled to the grave, or, as here, laid upon it, like that on the mouth of the den into which Daniel was cast (Dan. 6:17), that the purpose might not be changed; intimating that the dead are separated from the living, and gone the way whence they shall not return. This stone was probably a gravestone, with an inscription upon it, which the Greeks called mnemeion—a memorandum, because it is both a memorial of the dead and a memento to the living, putting them in remembrance of that which we are all concerned to remember. It is called by the Latins, Monumentum, à monendo, because it gives warning. 3. Orders are given to remove the stone (John 11:39): Take away the stone. He would have this stone removed that all the standers by might see the body lie dead in the sepulchre, and that way might be made for its coming out, and it might appear to be a true body, and not a ghost or spectre. He would have some of the servants to remove it, that they might be witnesses, by the smell of the putrefaction of the body, and that therefore it was truly dead. It is a good step towards the raising of a soul to spiritual life when the stone is taken away, when prejudices are removed and got over, and way made for the word to the heart, that it may do its work there, and say what it has to say. January 31, 2015 MATTHEW HENRY'S COMMENTARY / Biblegateway.com Commentarie s John 11: 38-44

Verses 38-44 continued 4. An objection made by Martha against the opening of the grave: Lord, by this time he stinketh, or is become noisome, for he has been dead four days, tetartaios gar esti, quatriduanus est; he is four days old in the other world; a citizen and inhabitant of the grave of four days’ standing. Probably Martha perceived the body to smell, as they were removing the stone, and therefore cried out thus (1.) It is easy to observe hence the nature of human bodies: four days are but a little while, yet what a great change will this time make with the body of man, if it be but so long without food, much more if so long without life! Dead bodies (saith Dr. Hammond) after a revolution of the humours, which is completed in seventy-two hours, naturally tend to putrefaction; and the Jews say that by the fourth day after death the body is so altered that one cannot be sure it is such a person; so Maimonides in Lightfoot. Christ rose the third day because he was not to see corruption. (2.) It is not so easy to say what was Martha’s design in saying this. [1.] Some think she said it in a due tenderness, and such as decency teaches to the dead body; now that it began to putrefy, she did not care it should be thus publicly shown and made a spectacle of. [2.] Others think she said it out of a concern for Christ, lest the smell of the dead body should be offensive to him. That which is very noisome is compared to an open sepulchre, Ps. 5:9. If there were any thing noisome she would not have her Master near it; but he was none of those tender and delicate ones that cannot bear as ill smell; if he had, he would not have visited the world of mankind, which sin had made a perfect dunghill, altogether noisome, Ps. 14:3. [3.] It should seem, by Christ’s answer, that it was the language of her unbelief and distrust: “Lord, it is too late now to attempt any kindness to him; his body begins to rot, and it is impossible that this putrid carcass should live.” She gives up his case as helpless and hopeless, there having been no instances, either of late or formerly, of any raised to life after they had begun to see corruption. When our bones are dried, we are ready to say, Our hope is lost. Yet this distrustful word of hers served to make the miracle both the more evident and the more illustrious; by this it appeared that he was truly dead, and not in a trance; for, though the posture of a dead body might be counterfeited, the smell could not. Her suggesting that it could not be done puts the more honour upon him that did it. January 31, 2015 MATTHEW HENRY'S COMMENTARY / Biblegateway.com Commentarie s John 11: 38-44

Verses 38-44 continued 5. The gentle reproof Christ gave to Martha for the weakness of her faith (John 11:40): Said I not unto thee that if thou wouldest believe thou shouldest see the glory of God? This word of his to her was not before recorded; it is probable that he said it to her when she had said (John 11:27), Lord, I believe: and it is enough that it is recorded here, where it is repeated. Note, (1.) Our Lord Jesus has given us all the assurances imaginable that a sincere faith shall at length be crowned with a blessed vision: “If thou believe, thou shalt see God’s glorious appearances for thee in this world, and to thee in the other world.” If we will take Christ’s word, and rely on his power and faithfulness, we shall see the glory of God, and be happy in the sight. (2.) We have need to be often reminded of these sure mercies with which our Lord Jesus hath encouraged us. Christ does not give a direct answer to what Martha had said, nor any particular promise of what he would do, but orders her to keep hold of the general assurances he had already given: Only believe. We are apt to forget what Christ has spoken, and need him to put us in mind of it by his Spirit: “Said I not unto thee so and so? And dost thou think that he will ever unsay it?” 6. The opening of the grave, in obedience to Christ’s order, notwithstanding Martha’s objection (John 11:41):Then they took away the stone. When Martha was satisfied, and had waived her objection, then they proceeded. If we will see the glory of God, we must let Christ take his own way, and not prescribe but subscribe to him. They took away the stone, and this was all they could do; Christ only could give life. What man can do is but to prepare the way of the Lord, to fill the valleys, and level the hills, and, as here, to take away the stone. January 31, 2015 MATTHEW HENRY'S COMMENTARY / Biblegateway.com Commentarie s John 11: 38-44

Verses 38-44 continued III. The miracle itself wrought. The spectators, invited by the rolling away of the stone, gathered about the grave, not to commit dust to dust, earth to earth, but to receive dust from the dust, and earth from the earth again; and, their expectations being raised, our Lord Jesus addresses himself to his work. 1. He applies himself to his living Father in heaven, so he had called him (John 6:17), and so eyes him here. (1.) The gesture he used was very significant: He lifted up his eyes, an outward expression of the elevation of his mind, and to show those who stood by whence he derived his power; also to set us an example; this outward sign is hereby recommended to our practice; see John 17:1. Look how those will answer it who profanely ridicule it; but that which is especially charged upon us hereby is to lift up our hearts to God in the heavens; what is prayer, but the ascent of the soul to God, and the directing of its affections and motions heavenward? He lifted up his eyes, as looking above, looking beyond the grave where Lazarus lay, and overlooking all the difficulties that arose thence, that he might have his eyes fixed upon the divine omnipotence; to teach us to do as Abraham, who considered not his own body now dead, nor the deadness of Sarah’s womb, never took these into his thoughts, and so gained such a degree of faith as not to stagger at the promise, Rom. 4:20. (2.) His address to God was with great assurance, and such a confidence as became him: Father, I thank thee that thou hast heard me. January 31, 2015 MATTHEW HENRY'S COMMENTARY / Biblegateway.com Commentarie s John 11: 38-44

Verses 38-44 continued (2.) His address to God was with great assurance, and such a confidence as became him: Father, I thank thee that thou hast heard me. [1.] He has here taught us, by his own example, First, In prayer to call God Father, and to draw nigh to him as children to a father, with a humble reverence, and yet with a holy boldness. Secondly, In our prayers to praise him, and, when we come to beg for further mercy, thankfully to acknowledge former favours. Thanksgivings, which bespeak God’s glory (not our own, like the Pharisee’s God, I thank thee), are decent forms into which to put our supplications. [2.] But our Saviour’s thanksgiving here was intended to express the unshaken assurance he had of the effecting of this miracle, which he had in his own power to do in concurrence with his Father: “Father, I thank thee that my will and thine are in this matter, as always, the same.” Elijah and Elisha raised the dead, as servants, by entreaty; but Christ, as a Son, by authority, having life in himself, and power to quicken whom he would; and he speaks of this as his own act (John 11:11): I go, that I may awake him; yet he speaks of it as what he had obtained by prayer, for his Father heard him: probably he put up the prayer for it when he groaned in spirit once and again (John 11:33, 38), in a mental prayer, with groanings which could not be uttered. January 31, 2015 MATTHEW HENRY'S COMMENTARY / Biblegateway.com Commentarie s John 11: 38-44

Verses 38-44 continued First, Christ speaks of this miracle as an answer to prayer, 1. Because he would thus humble himself; though he was a Son, yet learned he this obedience, to ask and receive. His mediatorial crown was granted him upon request, though it is of right, Ps. 2:8; John 17:5. He prays for the glory he had before the world was, though, having never forfeited it, he might have demanded it. 2. Because he was pleased thus to honour prayer, making it the key wherewith even he unlocked the treasures of divine power and grace. Thus he would teach us in prayer, by the lively exercise of faith, to enter into the holiest. Secondly, Christ, being assured that his prayer was answered, professes, a. His thankful acceptance of this answer: I thank thee that thou hast heard me. Though the miracle was not yet wrought, yet the prayer was answered, and he triumphs before the victory. No other can pretend to such an assurance as Christ had; yet we may by faith in the promise have a prospect of mercy before it be actually given in, and may rejoice in that prospect, and give God thanks for it. In David’s devotions, the same psalm which begins with prayer for a mercy closes with thanksgivings for it. Note, (a.) Mercies in answer to prayer ought in a special manner to be acknowledged with thankfulness. Besides the grant of the mercy itself, we are to value it as a great favour to have our poor prayers taken notice of. (b.) We ought to meet the first appearances of the return of prayer with early thanksgivings. As God answers us with mercy, even before we call, and hears while we are yet speaking, so we should answer him with praise even before he grants, and give him thanks while he is yet speaking good words and comfortable words. January 31, 2015 MATTHEW HENRY'S COMMENTARY / Biblegateway.com Commentarie s John 11: 38-44

Verses 38-44 continued b. His cheerful assurance of a ready answer at any time (John 11:42): And I know that thou hearest me always. Let none think that this was some uncommon favour granted him now, such as he never had before, nor should ever have again; no, he had the same divine power going along with him in his whole undertaking, and undertook nothing but what he knew to be agreeable to the counsel of God’s will. “I gave thanks” (saith he) “for being heard in this, because I am sure to be heard in every thing.” See here, (a.) The interest our Lord Jesus had in heaven; the Father heard him always, he had access to the Father upon every occasion, and success with him in every errand. And we may be sure that his interest is not the less for his going to heaven, which may encourage us to depend upon his intercession, and put all our petitions into his hand, for we are sure that him the Father hears always. (b.) The confidence he had of that interest: I knew it. He did not in the least hesitate or doubt concerning it, but had an entire satisfaction in his own mind of the Father’s complacency in him and concurrence with him in every thing. We cannot have such a particular assurance as he had; but this we know, that whatsoever we ask according to his will he heareth us, 1 John 5:14, 15. Thirdly, But why should Christ give this public intimation of his obtaining this miracle by prayer? He adds, It isbecause of the people who stand by, that they may believe that thou hast sent me; for prayer may preach. 1. It was to obviate the objections of his enemies, and their reflections. It was blasphemously suggested by the Pharisees, and their creatures, that he wrought his miracles by compact with the devil; now, to evidence the contrary, he openly made his address to God, using prayers, and not charms, not peeping and muttering as those did that used familiar spirits (Isa. 8:19), but, with elevated eyes and voice professing his communication with Heaven, and dependence on Heaven. January 31, 2015 MATTHEW HENRY'S COMMENTARY / Biblegateway.com Commentarie s John 11: 38-44

Verses 38-44 continued Thirdly, But why should Christ give this public intimation of his obtaining this miracle by prayer? continued 2. It was to corroborate the faith of those that were well inclined to him: That they may believe that thou hast sent me, not to destroy men’s lives, but to save them. Moses, to show that God sent him, made the earth open and swallow men up (Num. 16:31); Elijah, to show that God sent him, made fire come from heaven and devour men; for the law was a dispensation of terror and death but Christ proves his mission by raising to life one that was dead. Some give this sense: had Christ declared his doing it freely by his own power, some of his weak disciples, who as yet understood not his divine nature, would have thought he took too much upon him, and have been stumbled at it. These babes could not bear that strong meat, therefore he chooses to speak of his power as received and derived he speaks self-denyingly of himself, that he might speak the more plainly to us. Non ita respexit ad swam dignitatem atque ad nostram salutem—In what he said, he consulted not so much his dignity as our salvation.—Jansenius. 2. He now applies himself to his dead friend in the earth. He cried with a loud voice, Lazarus come forth. (1.) He could have raised Lazarus by a silent exertion of his power and will, and the indiscernible operations of the Spirit of life; but he did it by a call, a loud call, January 31, 2015 MATTHEW HENRY'S COMMENTARY / Biblegateway.com Commentarie s John 11: 38-44

Verses 38-44 continued [1.] To be significant of the power then put forth for the raising of Lazarus, how he created this new thing; he spoke, and it was done. He cried aloud, to signify the greatness of the work, and of the power employed in it, and to excite himself as it were to this attack upon the gates of death, as soldiers engage with a shout. Speaking to Lazarus, it was proper to cry with a loud voice; for, First, The soul of Lazarus, which was to be called back, was at a distance, not hovering about the grave, as the Jews fancied, but removed to Hades, the world of spirits; now it is natural to speak loud when we call to those at a distance. Secondly, The body of Lazarus, which was to be called up, was asleep, and we usually speak loud when we would awake any out of sleep. He cried with a loud voice that the scripture might be fulfilled (Isa. 45:19), I have not spoken in secret, in a dark place of the earth. [2.] To be typical of other works of wonder, and particularly other resurrections, which the power of Christ was to effect. This loud call was a figure, First, Of the gospel call, by which dead souls were to be brought out of the grave of sin, which resurrection Christ had formerly spoken of (John 5:25), and of his word as the means of it (John 6:63), and now he gives a specimen of it. By his word, he saith to souls, Live, yea, he saith to them, Live, Ezek. 16:6. Arise from the dead, Eph. 5:14. The spirit of life from God entered into those that had been dead and dry bones, when Ezekiel prophesied over them, Ezek. 37:10. Those who infer from the commands of the word to turn and live that man has a power of his own to convert and regenerate himself might as well infer from this call to Lazarus that he had a power to raise himself to life. Secondly, Of the sound of the archangel’s trumpet at the last day, with which they that sleep in the dust shall be awakened and summoned before the great tribunal, when Christ shall descend with a shout, a call, or command, like this here, Come forth, Ps. 50:4.He shall call both to the heavens for their souls, and to the earth for their bodies, that he may judge his people. January 31, 2015 MATTHEW HENRY'S COMMENTARY / Biblegateway.com Commentarie s John 11: 38-44

Verses 38-44 continued (2.) This loud call was but short, yet mighty through God to the battering down of the strongholds of the grave. [1.] He calls him by name, Lazarus, as we call those by their names whom we would awake out of a fast sleep. God said to Moses, as a mark of his favour, I know thee by name. The naming of him intimates that the same individual person that died shall rise again at the last day. He that calls the stars by their names can distinguish by name his stars that are in the dust of the earth, and will lose none of them. [2.] He calls him out of the grave, speaking to him as if he were already alive, and had nothing to do but to come out of his grave. He does not say unto him, Live; for he himself must give life; but he saith to him, Move, for when by the grace of Christ we live spiritually we must stir up ourselves to move; the grave of sin and this world is no place for those whom Christ has quickened, and therefore they must come forth. [3.] The event was according to the intention: He that was dead came forth, John 11:44. Power went along with the word of Christ to reunite the soul and the body of Lazarus, and then he came forth. The miracle is described, not by its invisible springs, to satisfy our curiosity, but by its visible effects, to conform our faith. Do any ask where the soul of Lazarus was during the four days of its separation? We are not told, but have reason to think it was in paradise; in joy and felicity; but you will say, “Was it not then really an unkindness to it to cause it to return into the prison of the body?” January 31, 2015 MATTHEW HENRY'S COMMENTARY / Biblegateway.com Commentarie s John 11: 38-44

Verses 38-44 continued And if it were, yet, being for the honour of Christ and the serving of the interests of his kingdom, it was no more an injury to him than it was to St. Paul to continue in the flesh when he knew that to depart to Christ was so much better. If any ask whether Lazarus, after he was raised, could give an account or description of his soul’s removal out of the body or return to it, or what he saw in the other world, I suppose both those changes were so unaccountable to himself that he must say with Paul, Whether in the body or out of the body, I cannot tell; and of what he saw and heard, that it was not lawful nor possible to express it. In a world of sense we cannot frame to ourselves, much less communicate to others, any adequate ideas of the world of spirits and the affairs of that world. Let us not covet to be wise above what is written, and this is all that is written concerning the resurrection of that Lazarus, that he that was dead came forth. Some have observed that though we read of many who were raised from the dead, who no doubt conversed familiarly with men afterwards, yet the scripture has not recorded one word spoken by any of them, except by our Lord Jesus only. (3.) This miracle was wrought, [1.] Speedily. Nothing intervenes between the command, Come forth, and the effect, He came forth; dictum factum—no sooner said than done; let there be life, and there was life. Thus the change in the resurrection will be in a moment, in the twinkling of an eye, 1 Cor. 15:52. The almighty power that can do it can do it in an instant: Then shalt thou call and I will answer; will come at the call, as Lazarus,Here am I. [2.] Perfectly. He was so thoroughly revived that he got up out of his grave as strongly as ever he got up out of his bed, and returned not only to life, but health. He was not raised to serve a present turn, but to live as other men. [3.] With this additional miracle, as some reckon it, that he came out of his grave, though he was fettered with his grave-clothes, with which he was bound hand and foot, and his face bound about with a napkin (for so the manner of the Jews was to bury); and he came forth in the same dress wherein he was buried, that it might appear that it was he himself and not another, and that he was not only alive, but strong, and able to walk, after a sort, even in his grave-clothes January 31, 2015 MATTHEW HENRY'S COMMENTARY / Biblegateway.com Commentarie s John 11: 38-44

Verses 38-44 continued The binding of his face with a napkin proved that he had been really dead, for otherwise, in less than so many days’ time, that would have smothered him. And the standers-by, in unbinding him, would handle him, and see him, that it was he himself, and so be witnesses of the miracle. Now see here, First, How little we carry away with us, when we leave the world—only a winding-sheet and a coffin; there is no change of raiment in the grave, nothing but a single suit of grave-clothes. Secondly, What condition we shall be in in the grave. What wisdom or device can there be where the eyes are hoodwinked, or what working where the hands and feet are fettered? And so it will be in the grave, whither we are going. Lazarus being come forth, hampered and embarrassed with his grave-clothes, we may well imagine that those about the grave were exceedingly surprised and frightened at it; we should be so if we should see a dead body rise; but Christ, to make the thing familiar, sets them to work: “Loose him, slacken his grave-clothes, that they may serve for day-clothes till he comes to his house, and then he will go himself, so clad, without guide or supporter to his own house.” As, in the Old Testament, the translations of Enoch and Elias were sensible demonstrations of an invisible and future state, the one about the middle of the patriarchal age, the other of the Mosaic economy, so the resurrection of Lazarus, in the New Testament, was designed for the confirmation of the doctrine of the resurrection. January 31, 2015 MATTHEW HENRY'S COMMENTARY / Biblegateway.com Commentarie s John 11: 38-44

Passover Bible Background EXODUS 12:1–14 Printed Text EXODUS 12:1–14 Devotional Reading MATTHEW 26:20–30 LESSON AIM By the end of the lesson, we will: RECALL events surrounding the institution of the Feast of Passover; REFLECT on the meaning of Passover and what it says about God; and DEVELOP a festival of praise to God for salvation. Lady Vivian Finnell/Christ Temple Apostolic Faith Assembly, Indianapolis, IN “And this day shall be unto you for a memorial; and ye shall keep it a feast to the LORD throughout your generations; ye shall keep it a feast by an ordinance for ever” Exodus12:14 Definitions Passover- See next page February 7, 2016

Passover the name given to the chief of the three great historical annual festivals of the Jews. It was kept in remembrance of the Lord's passing over the houses of the Israelites ( Exodus 12:13 ) when the first born of all the Egyptians were destroyed. It is called also the "feast of unleavened bread" ( Exodus 23:15 ; Mark 14:1 ; Acts 12:3 ), because during its celebration no leavened bread was to be eaten or even kept in the household ( Exodus 12:15 ). The word afterwards came to denote the lamb that was slain at the feast ( Mark 14:12-14 ; 1 Corinthians 5:7 ). A detailed account of the institution of this feast is given in Exodus 12 and 13. It was afterwards incorporated in the ceremonial law ( Leviticus 23:4-8 ) as one of the great festivals of the nation. In after times many changes seem to have taken place as to the mode of its celebration as compared with its first celebration (Compare Deuteronomy 16:2 Deuteronomy 16:5 Deuteronomy 16:6 ; 2 Chr 30:16 ;Leviticus 23:10-14 ; Numbers 9:10 Numbers 9:11 ; 28:16-24 ). Again, the use of wine ( Luke 22:17 Luke 22:20 ), of sauce with the bitter herbs ( John 13:26 ), and the service of praise were introduced. There is recorded only one celebration of this feast between the Exodus and the entrance into Canaan, namely, that mentioned in Numbers 9:5. (See JOSIAH.) It was primarily a commemorative ordinance, reminding the children of Israel of their deliverance out of Egypt; but it was, no doubt, also a type of the great deliverance wrought by the Messiah for all his people from the doom of death on account of sin, and from the bondage of sin itself, a worse than Egyptian bondage (1 Corinthians 5:7 ; John 1:29 ; 19:32-36 ; 1 Peter 1:19 ; Galatians 4:4 Galatians 4:5 ). The appearance of Jerusalem on the occasion of the Passover in the time of our Lord is thus fittingly described: "The city itself and the neighborhood became more and more crowded as the feast approached, the narrow streets and dark arched bazaars showing the same throng of men of all nations as when Jesus had first visited Jerusalem as a boy. Even the temple offered a strange sight at this season, for in parts of the outer courts a wide space was covered with pens for sheep, goats, and cattle to be used for offerings. Sellers shouted the merits of their beasts, sheep bleated, oxen lowed. Sellers of doves also had a place set apart for them. Potters offered a choice from huge stacks of clay dishes and ovens for roasting and eating the Passover lamb. Booths for wine, oil, salt, and all else needed for sacrifices invited customers. Persons going to and from the city shortened their journey by crossing the temple grounds, often carrying burdens...Stalls to change foreign money into the shekel of the temple, which alone could be paid to the priests, were numerous, the whole confusion making the sanctuary like a noisy market" (Geikie's Life of Christ) Passover Biblegatway.com/Dictionaries - Easton's Bible Dictionary - Passover

12:3 THE FIRST MONTH OF THE YEAR. Ch. 12 describes the Feast of the Passover(vv.1-4), 21-28) and the Feast of Unleavened Bread (vv.15-20). These celebrations were based on the historical events of the first Passover at the time of the exodus (chs.12-14). Because the Passover marked a new beginning for Israel, the month in which it occurred(March-April in our calendar) became “the first month “ of the year for the nation. It was intended to remind the people that their very existence as God’s people was the result of their deliverance from Egypt by His mighty redemptive acts. 12:7 THEY SHALL TAKE OF THE BLOOD. The Passover lamb and its blood point to Jesus Christ and His shed blood as “the Lamb of God, which taketh away the sin of the world”(John 1:29, 36: cf. Is. 53:7; Acts 8:32-35:I Cor.5:7; Rev. 13:8. 12:8 UNLEAVENED BREAD ; AND WITH BITTER HERBS. For the symbolism of the unleavened bread. The “bitter herbs” would bring remembrance the bitter time of their slavery in Egypt(cf. Rom.6:21). 12:11 WITH YOUR LOUNS GIRDED, YOUR SHOES ON YOUR FEET. This imagery points to the need for decisive and immediate from God’s people. 12:14 AN ORDINANCE FOR EVER. The Passover feast was supposed to be an annual festival. Regular participation in the Lord’s Supper for the N.T. Christian continues the prophetic significance of the Passover. February 7, 2016 EXODUS 12:1–14 Full Life Study Bible KJV pg. 107-108

12:2 The first month of the Hebrew year was Abib (March/April). This verse appears to report the institution of this new religious calendar, in commemoration of the Exodus. An autumn calendar is attested at 23:16; 34:22, though these passages may reflect an unofficial agricultural calendar. In the later Babylonian (spring) calendar the month of Abib is called Nisan (Neh. 2:1; Esth. 3:7). 11:43 Lazarus, come out. 12:5 without blemish. Like the sacrifices of Israel (e.g., Lev. 1:3), the Passover lamb was to be without flaw. The idea of substitution is evident—the lamb died in place of the firstborn. Jesus, whose death was prefigured by the Passover sacrifice, is called the Lamb of God (John 1:29, 36; 1 Pet. 1:19; Rev. 5:6). 12:6 The slaughter occurred at sunset (Deut. 16:6). The act marked the beginning of the Passover. 12:7 blood. Blood symbolizes the life of a victim (Lev. 17:11). 12:8, 9 The Passover meal was to be eaten as if in haste—the lamb roasted whole and accompanied by unleavened bread. The bitter herbs recalled the bitter suffering of slavery in Egypt (1:14). February 7, 2016 Reformation Study Bible / Biblegateway.com Commentarie s EXODUS 12:1–14

12:11 Lord’s Passover. The Hebrew word for “Passover” is of uncertain etymology. The meaning “pass over” is attested here and probably in Is. 31:5. Some suggest a connection with the verb meaning “to limp, hobble,” and others propose a derivation from an Accadian word meaning “appease.” The Passover observance is the oldest of the Jewish festivals and was celebrated at twilight on the fourteenth day of the first month (12:6) and for the seven succeeding days (fifteenth through twenty-first). Later participants were garbed for travel to celebrate the exit of Israel from Egypt in haste and anxiety. The practice of ritual questions posed by the children during the Passover celebration is a later development rooted in vv. 26, 27. Provision was later made for a second or minor Passover one month later for members of the community who missed the initial feast (Num. 9:1–14). The New Testament establishes a direct redemptive connection between the Passover and the death of Jesus, the supreme Passover Lamb, who was sacrificed for us (1 Cor. 5:7). 12:12 firstborn. The firstborn, in whom the hopes of each family were invested, had the right of inheritance. No epidemic or accident could have been so selective. on all the gods of Egypt... judgments. The death of firstborn humans and animals also constituted judgment on the Egyptian pantheon in that many of the sacred animals (which symbolized the gods) were killed. Furthermore, the impotence of Egypt’s deities to protect the land’s inhabitants was vividly demonstrated to all. February 7, 2016 Reformation Study Bible / Biblegateway.com Commentarie s continued EXODUS 12:1–14

Feast of Weeks Bible Background LEVITICUS 23:15–22; ACTS 2:1–36 Printed Text LEVITICUS 23:15–22 Devotional Reading ROMANS 7:14–25 LESSON AIM By the end of the lesson, we will: EXAMINE the Feast of Weeks found in Leviticus; CELEBRATE with joy and thanksgiving times of giving to God what belongs to Him and to the needy; and COMMIT to a life plan of returning to God a portion of what has been received and sharing with those in need. Lady Vivian Finnell/Christ Temple Apostolic Faith Assembly, Indianapolis, IN “Even unto the morrow after the seventh sabbath shall ye number fifty days; and ye shall offer a new meat offering unto the LORD” (Leviticus 23:16). February 14, 2016

23:15 SEVEN SABBATHS: The feast of Weeks (cf. Deut.16:10) also called the Feast of Pentecost, occurred at the end of the wheat harvest, fifty days(“Pentecost “ means “fiftieth”) after the feast of Firstfruits(v.16). On this day God’s people gave thanks for His abundant gifts of food and for all that sustained them. It was on the day of Pentecost that God poured forth the Holy Spirit upon Christ’s disciples(Acts. 2:1-4). February 14, 2016 LEVITICUS 23:15–22 Full Life Study Bible KJV pg. 198 Reformation Study Bible / Biblegateway.com Commentarie s 23:15 Feast of Unleavened Bread. Passover and the Feast of Unleavened Bread were closely associated—the Feast began the day after Passover. Some have argued that the Feast of Unleavened Bread was simply an agricultural festival, but its commemoration of the Exodus is clear here. See note Deut. 16:9–12. 23:16 Feast of Harvest. See v. 14; Deut. 16:9–12 and notes. Also known as the Feast of Weeks or Pentecost, by New Testament times this feast was associated with the giving of the law at Sinai. The new covenant counterpart is the gift of the Spirit at Pentecost (Acts 2:1–39; cf. Rom. 8:23). 23:14 Three times in the year. Israel’s three religious festivals were connected with the nation’s agricultural cycle. The Feast of Unleavened Bread occurred in March or April in celebration of the early barley harvest. Seven weeks later came the Feast of Weeks, celebrating the harvest of other cereal crops such as wheat. Finally, the Feast of Tabernacles celebrated the final harvest and end of the agricultural season in the autumn (September).

February 14, 2016 LEVITICUS 23:15–22 Reformation Study Bible / Biblegateway.com Commentarie s 23:16 Feast of Harvest. See v. 14; Deut. 16:9–12 and notes. Also known as the Feast of Weeks or Pentecost, by New Testament times this feast was associated with the giving of the law at Sinai. The new covenant counterpart is the gift of the Spirit at Pentecost (Acts 2:1–39; cf. Rom. 8:23). 23:14 Three times in the year. Israel’s three religious festivals were connected with the nation’s agricultural cycle. The Feast of Unleavened Bread occurred in March or April in celebration of the early barley harvest. Seven weeks later came the Feast of Weeks, celebrating the harvest of other cereal crops such as wheat. Finally, the Feast of Tabernacles celebrated the final harvest and end of the agricultural season in the autumn (September). Deut 16:9–12 The Passover was always celebrated on the fourteenth day of the first month (corresponding to the modern March-April). The Israelites used the lunar month, so the Passover was always on a full moon. Associated with Passover was the presentation of the first ripe sheaf of grain (Lev. 23:9). On the day following the seventh Sabbath after that presentation (Lev. 23:15, 16) was the one-day “Feast of Weeks” (v. 10), called “Pentecost” in the New Testament because of this fifty-day calculation. Feast of Ingathering. Also called the Feast of Tabernacles or Booths. See v. 14; Deut. 16:13–17 Deut 16:13–17 The “Feast of Booths” (v. 13) is so called, because for a week they were to gather at the sanctuary and live in temporary structures. It begins on the fifteenth day of the seventh lunar month (modern September-October), at the end of the agricultural season after the grain was threshed and the grapes harvested. Naturally, the tithe of the harvest was to be brought at this feast, which was also to memorialize Israel’s pilgrim experience in leaving Egypt (Lev. 23:43). In addition, this feast was to be a time of reading the law (31:10–13;Neh. 8).

Day of Atonement Bible Background LEVITICUS 16, 23:26–32; HEBREWS 10:4–18 Printed Text LEVITICUS 16:11–19 Devotional Reading HEBREWS 3:1–6 LESSON AIM By the end of the lesson, we will: EXPLORE the Day of Atonement rituals found in Leviticus; REFLECT on the meaning of atonement for our sins and its relevance today; and IDENTIFY those things in our lives needing repentance and seek atonement. Lady Vivian Finnell/Christ Temple Apostolic Faith Assembly, Indianapolis, IN “And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness” (Leviticus 16:16). February 21, 2016

THE DAY OF ATONEMENT, VS.1-34 THE NEED FOR ATONEMENT: The word “atonement” (Heb. kippurim, from kaphar meaning “to cover over”) has the idea of covering over sin by making an equivalent payment (i.e. A “ransom”), so that adequate recompense is made for the offense (note the “ransom” principle in Ex. 30:12; Num. 35:31: Ps. 49:7; Is. 43:3). (1)The need for atonement arose from the fact that Israel’s sin (Lev. 16:30), if not atone for, would subject them to the wrath of God (cf. Rom. 1:18; Col. 3:6; I Thes. 2:16). Thus the purpose of the Day of Atonement was to provide a comprehensive sacrifice offered throughout the preceding year. (2)(2) Because God desired to save Israel, forgive their sins, and reconcile them to Himself, He furnished a way of salvation by accepting in their place the death of an innocent life (i.e. The animal that was sacrificed). This animal bore their guilt and penalty (Lev. 17:11; Is. 53:4,6,11) and covered o ear their sins by its shed blood. February 21, 2016 LEVITICUS 16:11–19 Full Life Study Bible KJV pg. 188-189

THE DAY OF ATONEMENT, VS.1-34 continued THE RITUAL OF THE DAY OF ATONEMENT. Lev. 16 describes the Day of Atonement, the most important holy day of the Jewish year. *On this day the high priest, clad in scared garment, first prepared himself with special cleanings. *Then before making atonement for the sins of the people, he had to offer a bullock for his own sins. *Next he took two goats and cast lots: one became the sacrifice, the other became the scapegoat (Lev. 16:8). He killed the first goat, took its blood, entered the holy place behind the veil, and sprinkled the blood on the mercy seat, thus placing the blood between God and the tablets of the law which were under the mercy seat ( laws which they had broken but now we're covered by the blood); in this way atonement was made for the sins of the entire nation (Lev16:15-16). As a final step he took the live goat laid his hands on its head, confessed over it all the iniquities and transgression of the Israelites, and sent it away into the wilderness, symbolizing that their sins were being carried out of the camp to disappear in the wilderness (Lev.16:21-22). (1) The Day of Atonement was to be a solemn assembly, a day in which the people fasted and humbled themselves before the Lord (Lev. 16:31); this response emphasized the seriousness of sin and the fact that atoning work of God was effective only for those who had a repentant heart and a preserving faith(cf. Lev. 23:27; Num. 15:30; 29:7). (2) The Day of Atonement accomplished atonement for all sins and transgressions not atoned for during the previous year (Lev.16:16,21). It had to be repeated every year in the same manner. February 21, 2016 LEVITICUS 16:11–19 Full Life Study Bible KJV pg. 188-189

THE DAY OF ATONEMENT, VS.1-34 continued CHRIST AND THE DAY OF ATONEMENT. The Day of Atonement is replete with symbolism that points to the work of our Lord and Savior Jesus Christ. In the N.T., author of Hebrews emphasizes the new covenant fulfillment of the typology of the Day of Atonement ritual (see Heb.9.6-10-10:18). (1) The fact that the O.T. sacrificial rituals had to be repeated annually indicates that there was something temporary about them They pointed ahead to the time when Christ would come to take away permanently all confessed sin(cf. Heb. 9:28; 10:10-18). (2) The two goats represent the atonement, forgiveness, reconciliation, and cleansing accomplished by Christ. The slain goat represents His substitutionary and sacrificial death for sinners as a payment for sins (Rom. 3:24-26; Heb. 9:11-12, 24-26). The scapegoat, sent away bearing the sins of the nation, typifies Christ's sacrifice which removes sin and guilt from all those who repent(Ps. 103:12; Is. 53:6, 11-12; John 1:29; Heb. 9:26). (3) The sacrifices on the Day of Atonement provided a "covering over" of sin, not a taking away of sin. Christ's blood shed on the cross, however, is God's ultimate atonement for humankind and takes away sin permanently (cf. Heb. 10:4, 10-12). Christ as the perfect sacrifice (Heb. 9:26; 10:5-10) paid the full penalty for our sins(Rom. 3:25-26;6:23; Gal. 3:13; 2 Cor. 5:21) and effected the propitiation that turns away the wrath of God, reconciles us with Him, and renews our fellowship with Him(Rom. 5:6-11; 2 Cor. 5:18-19: I Pet. 1:18-19; I John 2:2). February 21, 2016 LEVITICUS 16:11–19 Full Life Study Bible KJV pg. 188-189

THE DAY OF ATONEMENT, VS.1-34 continued (4) The holy place where the high priest entered with the blood to make atonement represents God's throne in heaven; Christ entered this heavenly holy of hollies after His death, bearing His own blood to make atonement for the believer before the throne of God (Ex. 30:10; Heb. 9:7-8, 11-12, 24-28). (5) The mercy seat on which the high priest sprinkled the blood emphasizes that the forgiveness of sins is possible only by God's grace and mercy, not because of any work that we have done(Eph. 2:8-10). (6) Since animal sacrifices were a type of Christ's perfect sacrifice and found their fulfillment in Christ’s sacrifice of Himself, there is no more need for animal sacrifices after His death on Calvary (Heb. 9:12-18). February 21, 2016 LEVITICUS 16:11–19 Full Life Study Bible KJV pg. 188-189

The Feast of Booths Bible Background LEVITICUS 23:33-43; 1 CORINTHIANS 15:20–29 Printed Text LEVITICUS 23:33–43 Devotional Reading DEUTERONOMY 8:1–11 LESSON AIM By the end of the lesson, we will: UNDERSTAND all aspects of the Festival of Booths; APPRECIATE a faith heritage in which God guides and protects the faithful; and DECIDE to pass on to the next generation a legacy of faith. Lady Vivian Finnell/Christ Temple Apostolic Faith Assembly, Indianapolis, IN “Ye shall dwell in booths seven days; all that are Israelites born shall dwell in booths: That your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the LORD your God” (Leviticus 23:42–43). February 28, 2016

Vs. 33-43 FEAST OF TABERNACLES. The Feast of Tabernacle s was so called because during this feast the people left their houses and lived in temporary booths or tents made from tree branches.(vv.40-42). This act reminded the people of the goodness of God to them during their forty years in the wilderness when they had no permanent dwelling place. It was also called the Feast of Ingathering, for it celebrated the conclusion of the harvest of summer fruits and nuts. Reformation Study Bible / Biblegateway.com Commentarie s 23:33–43 See Deut 16:13–17 Deut 16:13–17 The “Feast of Booths” (v. 13) is so called, because for a week they were to gather at the sanctuary and live in temporary structures. It begins on the fifteenth day of the seventh lunar month (modern September-October), at the end of the agricultural season after the grain was threshed and the grapes harvested. Naturally, the tithe of the harvest was to be brought at this feast, which was also to memorialize Israel’s pilgrim experience in leaving Egypt (Lev. 23:43). In addition, this feast was to be a time of reading the law (31:10–13;Neh. 8). February 28, 2016 LEVITICUS 23:33–43 Full Life Study Bible KJV pg. 199

Matthew Henry’s Commentary / Biblegateway.com Commentarie s Verses 33–34 We have here, I. The institution of the feast of tabernacles, which was one of the three great feasts at which all the males were bound to attend, and celebrated with more expressions of joy than any of them. 1.As to the directions for regulating this feast, observe, (1.) It was to be observed on the fifteenth day of the seventh month (Lev. 23:34), but five days after the day of atonement. We may suppose, though they were not all bound to attend on the day of atonement, as on the three great festivals, yet that many of the devout Jews came up so many days before the feast of tabernacles as to enjoy the opportunity of attending on the day of atonement. Now, [1.] The afflicting of their souls on the day of atonement prepared them for the joy of the feast of tabernacles. The more we are grieved and humbled for sin, the better qualified we are for the comforts of the Holy Ghost. [2.] The joy of this feast recompensed them for the sorrow of that fast; for those that sow in tears shall reap in joy. (2.) It was to continue eight days, the first and last of which were to be observed as sabbaths, days of holy rest and holy convocations, Lev. 23:35, 36, 39. February 28, 2016 LEVITICUS 23:33–43

Matthew Henry’s Commentary / Biblegateway.com Commentarie s Verses 33–34 continued The sacrifices to be offered on these eight days we have a very large appointment of, Num. 29:12-39 (3.) During the first seven days of this feast all the people were to leave their houses, and the women and children in them, and to dwell in booths made of the boughs of thick trees, particularly palm trees, Lev. 23:40, 42. The Jews make the taking of the branches to be a distinct ceremony from the making of the booths. It is said, indeed (Neh. 8:15), that they made their booths of the branches of trees, which they might do, and yet use that further expression of joy, the carrying of palm-branches in their hands, which appears to have been a token of triumph upon other occasions (John 12:13), and is alluded to, Rev. 7:9. The eighth day some make a distinct feast of itself, but it is called (John 7:37) that great day of the feast; it was the day on which they returned from their booths, to settle again in their own houses. (4.) They were to rejoice before the Lord God during all the time of this feast, Lev. 23:40. The tradition of the Jews is that they were to express their joy by dancing, and singing hymns of praise to God, with musical instruments: and not the common people only, but the wise men of Israel, and their elders, were to do it in the court of the sanctuary: for (say they) the joy with which a man rejoices in doing a commandment is really a great service. February 28, 2016 LEVITICUS 23:33–43

Matthew Henry’s Commentary / Biblegateway.com Commentarie s Verses 33–34 continued 2. As to the design of this feast, (1.) It was to be kept in remembrance of their dwelling in tents in the wilderness. Thus it is expounded here (Lev. 23:43): That your generations may know, not only by the written history, but by this ocular tradition, that I made the children of Israel to dwell in booths. Thus it kept in perpetual remembrance, [1.] The meanness of their beginning, and the low and desolate state out of which God advanced that people. Note, Those that are comfortably fixed ought often to call to mind their former unsettled state, when they were but little in their own eyes. [2.] The mercy of God to them, that, when they dwelt in tabernacles, God not only set up a tabernacle for himself among them, but, with the utmost care and tenderness imaginable, hung a canopy over them, even the cloud that sheltered them from the heat of the sun. God’s former mercies to us and our fathers ought to be kept in everlasting remembrance. The eighth day was the great day of this feast, because then they returned to their own houses again, and remembered how, after they had long dwelt in tents in the wilderness, at length they came to a happy settlement in the land of promise, where they dwelt in goodly houses. And they would the more sensibly value and be thankful for the comforts and conveniences of their houses when they had been seven days dwelling in booths. It is good for those that have ease and plenty sometimes to learn what it is to endure hardness. February 28, 2016 LEVITICUS 23:33–43

Matthew Henry’s Commentary / Biblegateway.com Commentarie s Verses 33–34 continued 2.) It was a feast of in-gathering, so it is called, Exod. 23:16. When they had gathered in the fruit of their land (Lev. 23:39), the vintage as well as the harvest, then they were to keep this feast in thankfulness to God for all the increase of the year; and some think that the eighth day of the feast had special reference to this ground of the institution. Note, The joy of harvest ought to be improved for the furtherance of our joy in God. The earth is the Lord’s and the fullness thereof, and therefore whatever we have the comfort of he must have the glory of, especially when any mercy is perfected. (3.) It was a typical feast. It is supposed by many that our blessed Saviour was born much about the time of this feast; then he left his mansions of light above to tabernacle among us (John 1:14), and he dwelt in booths. And the worship of God under the New Testament is prophesied of under the notion of keeping the feast of tabernacles, Zech. 14:16. For, [1.] The gospel of Christ teaches us to dwell in tabernacles, to sit loose to this world, as those that have here no continuing city, but by faith, and hope and holy contempt of present things, to go out to Christ without the camp, Heb. 13:13, 14. [2.] It teaches us to rejoice before the Lord our God. Those are the circumcision, Israelites indeed, that always rejoice in Christ Jesus, Phil. 3:3. And the more we are taken off from this world the less liable we are to the interruption of our joys February 28, 2016 LEVITICUS 23:33–43

Matthew Henry’s Commentary / Biblegateway.com Commentarie s Verses 33–34 continued II. The summary and conclusion of these institutions. 1. God appointed these feasts (Lev. 23:37, 38), besides the sabbaths and your free-will offerings. This teaches us, (1.) That calls to extraordinary services will not excuse us from our constant stated performances. Within the days of the feast of tabernacles there must fall at least one sabbath, which must be as strictly observed as any other. (2.) That God’s institutions leave room for free-will offerings. Not that we may invent what he never instituted, but we may repeat what he has instituted, ordinarily, the oftener the better. God is well pleased with a willing people. 2. Moses declared them to the children of Israel, Lev. 23:44. He let them know what God appointed, and neither more nor less. Thus Paul delivered to the churches what he had received from the Lord. We have reason to be thankful that the feasts of the Lord, declared unto us, are not so numerous, nor the observance of them so burdensome and costly, as theirs then were, but more spiritual and significant, and surer sweeter earnests of the everlasting feast, at the last in-gathering, which we hope to be celebrating to eternity. February 28, 2016 LEVITICUS 23:33–43

Quarter At-A-Glance December 2015 Lady Vivian Finnell/Christ Temple Apostolic Faith Assembly, Indianapolis, IN Quarter Theme: The study of this quarter.

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Quarter At-A-Glance December 2015 Lady Vivian Finnell/Christ Temple Apostolic Faith Assembly, Indianapolis, IN Quarter Theme: The study of this quarter.

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Presentation on theme: "Quarter At-A-Glance December 2015 Lady Vivian Finnell/Christ Temple Apostolic Faith Assembly, Indianapolis, IN Quarter Theme: The study of this quarter."— Presentation transcript:

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