Christians Applying the Old Testament Laws

A law stays in effect until it is annulled, replaced, or its time-limit or restriction has been fulfilled. All laws are not equal and not all reveal the same thing. "Woe to you, teachers of the law and Pharisees, you hypocrites! You give a tenth of your spices—mint, dill, and cumin. But you have neglected the more important matters of the law—justice, mercy, and faithfulness. You should have practiced the latter, without neglecting the former (Matt 23:23 NIV). The moral law reveals the holy nature of God and does not change. You shall be holy, for I Yahveh your God am holy (Lev. 19:1); You shall thus observe all My statutes and all My ordinances and do them; I am Yahveh (Lev. 19:37). Also see 1 Peter 1:14-16 and Acts 14:15.

There were specific Hebrew terms for this category of law, namely the moral law. The main term is mitsvah, usually translated as ‘commandment’ in English. You have heard of this term before. At a Bar-mitsvah, a 13-year-old boy becomes a son of the commandments in Judaism. The Ten Commandments are the foundation for this moral law (Eph 6:1-4), often called the “ten words” or the “testimony,” but many other moral laws give more clarity beyond the foundational and overarching Ten Commandments. The 10 words instruct us on the larger categories and show what loving God (1-4) and loving our neighbor (5-10) looks like (Matt 22:37-40; Rom 13:8-10). But these 10 Words are broad umbrella like commands and the additional moral laws in the Torah provide more specifics for human obedience. For instance, both homosexual relations (Lev 18:22) and bestiality (Exod 22:19) are a violation of the overarching foundational moral law, ‘Do not commit adultery’ (Exod 20:14; Matt 19:18-19). [1] The additional moral laws clarify what God hates and what holiness looks like, as well as what paganism looks like. If one loves God, that person will obey Him (Mark 12:28-34; John 14:15; Deut 11:1).

However, in the middle of the Ten Commandments is the 4^th commandment that has both moral and ceremonial aspects (Exod 20:8-11). Understanding the Sabbath regulations is a difficult study and takes years of work to come to a solid conclusion. Historical Theology is only partially helpful in this matter because of the diversity of interpretations for the last 2,000 years. The ceremonial part of the fourth commandment concerns the day of the week (Matt 12:10-12; Luke 13:14-15) and is a sign for Israel (Exod 31:12-17). Saturday commemorates both the six 24-hour-day creation week and the redemption of Israel from Egypt’s brutal slavery (Deut 5:15). They observed the Sabbath prior to receiving the law (Exod 16:23-29; also see Gen 3:8-11, 4:3, 26:5; Mark 2:27-28) and it is described in the law (Deut 5:13-15; Exod 20:8). However, Jesus arose on the first day of the week and for forty-days repeatedly met with the disciples on the first day of the week (John 20:1, 19-29; Luke 24:21-45). This New Covenant redemptive act in redemptive history was greater than the redemption of the Jews from Egypt (a type of the Suffer Servant’s redemption, see Isaiah 53). Thus, a change of day was in order just like the change in the covenantal sign of circumcision to baptism (Col 2:11-14) and the replacement of the Passover with the Lord’s supper (Mark 14:16-26). So, the moral part of this commandment continues forward, but the ceremonial part does not. We each must decide individually how to handle the day of worship and determine which day to honor each week (Rom 14:5-6). However, our conclusion on obeying this part of the 4^th commandment cannot be made binding on another believer’s conscience according to the New Testament (Col 2:16). The three moral aspects of the 4^th commandment that are repeated and applied to Christians are the requirements to work, to worship, and to rest (This is also the view of G. Campbell Morgan and close to Augustine’s position). However, ‘rest’ in the New Covenant takes on a salvific (Matt 11:28-30) and eschatological application (Heb 4:9). Trusting or believing in Jesus and the Word of God produces new covenant rest, and we are commanded to do it (1 John 3:23 and Heb 3:11-4:11). Unlike the other nine commandments, the whole fourth commandment is not repeated in the New Testament and not applied to the church. Likewise, the ceremonial part is annulled in the New Testament by both practice and command (Acts 15:5-32, 20:7; 1 Cor 16:1-2, Rom 14:5-6; Col 2:16; Gal 4:9-12). But the three moral parts of this command that are repeated (work, worship, rest) and not repealed in the New Testament are binding on the church (1 Thes 3:10; Heb 10:23-27; Mark 6:31; Heb 3:7-19). However, Saturday worship (contra Seventh Day Adventist) or Sunday Christian Sabbath rules (contra Thomas Boston) are not required for believers today. However, worshipping on Saturday or following Sunday Christian Sabbath rules are not individually forbidden, and the latter provided much good for the Puritans of old and their godly descendants. The Lord’s Day (Rev 1:10) Sunday worship is important, and it is wonderful to use the day for Bible study, worship and acts of mercy. But the New Testament would not support exercising Church discipline on a believer who picked apples or jogged on a Sunday.  

I must admit I wish this issue was simpler to resolve and that John Chrysostom, Augustine, Martin Luther, John Calvin, and John Owen all agreed on this matter (Historical Theology). It would have even helped to have an ancient council to clarify a doctrine of the Lord’s Day. I do not take it lightly that what I just wrote is not in full conformity to the Westminster Confession of Faith and the 1689 Baptist Confession of Faith. I decided not to re-enlist in the Navy Seabee Reserves after serving 6-years, 10-months in 1986 based on my earlier influence of these documents. Today I would have a lifetime monthly pension and temporary medical care benefits if I had re-enlisted and completed the additional 13-years. Likewise, when I was applying to be a Navy Chaplain in 2001, it would have helped my application if I was currently in a Reserve unit or had already completed my 20-years when I graduated with the required M-Div. in 2004. I do not want to be aligned only with the theology of modern evangelicals, but deeply desire continuity with orthodox believers from past centuries. Thus, I would prefer to be able to affirm fully every article of a historical confession, but after studying this issue for years, I have some reservations. Do note that the American version of the Westminster Confession has omitted the section on identifying the Anti-Christ, so the PCA was not above accepting a modified version missing one section of the original Westminster Confession. Furthermore, it is fine for anyone to limit Sunday activity to ministries of the word, works of mercy, corporate worship, Bible study, and even physical rest. Do note that when I taught Sunday School and preached twice on Sunday, it was hard work, and I was exhausted on Monday. The Levites who hauled wood and water to the temple on Saturday and the priests who sacrificed the animals were required to work on the Sabbath but were not guilty of sin.

Where historical theology is helpful is when a new teaching suddenly arises. New theological and doctrinal understandings that show-up after the 1800s are a problem. Unless the new views are based on recent archaeological findings or comparative language word studies previously not available to help with biblical terms that are only used once in the Bible (hapax legomenon), they are suspect at best, dangerous at worst. There are some rare discoveries that clarify a text we may have misunderstood, but these are the exception and not the rule. It takes an enormous amount of pride to think that you are the first one to get a doctrine right in over 2,000-years when Christ’s best gifted men to the church have already lived and recorded their research for us.

 Most of the civil laws of the nation of Israel have a moral law principle that undergirds them. But they are, in essence, a culture and time-frozen application of those principles. Likewise, some civil laws reflect the mercy of God and restrict some humans while protecting others. The slavery (Deut 15:12) and divorce laws (Deut 24:1-4) fall into this category. Neither of these human actions mirror the holiness of God, but God, in grace and mercy, puts in protection for the weaker party living in a fallen world with these civil law restrictions. The time-frozen national restriction of Israel’s civil laws, called misphpatim, does not directly and exactly apply to the Christian in a wooden strict fashion. However, the moral principles that undergird these laws do still apply to the New Covenant believer. For example, observe Paul using this method by comparing Deut 25:4, 1 Cor 9:8-11, and 1 Tim 5:18. [2] These civil laws require thinking, studying, and prayer to discern the underlying moral principle that applies to Christians in every culture and in every time period (See Matt 18:16; Luke 3:8-12, 10:26-28, 20:27-39; Acts 3:22-23, 23:4-5; Rom 9:15-17, 10:5-13, 19:19, 11:8, 12:19-21, 15:10; 1 Cor 5:13, 10:6-13; 2 Cor 6:16-18, 8:13-15, 13:1-3; Gal 3:10-14, 5:14; 1 Tim 2:19; Heb 3:4-6, 7-11, 8:3-6, 9:11-14, 18-28, 10:30-31, 12:18-24, 13:6; 1 Pet 2:9; and Rev 1:6). This is not an easy task to complete, and we can make mistakes using our best efforts. Likewise, the application in 1604 AD in Spain will differ from the application in Australia in 2024.

Should the Corinthians pay their pastors? Paul says yes, based on the civil law of Israel. Must westerners with a sloped an A-frame roof build a rail around that roof to obey the Bible (Deut 22:8)? No. However, the principle of providing safety in the home for guests does apply to them and the modern necessity of installing rails on steps and decks is for this same purpose. This is how you love your neighbor as yourself (Matt 22:39 and Jam 1:8).

The ceremonial laws (Hoq, Huqqah) governed old covenant worship, which had many temporary types pointing to Jesus the Messiah (Col 2:13-17; Heb 9:1-28) along with the purity laws that were given to make God’s people distinct, separated, and to develop a mind-set of distinction (antithetical thinking) in the Jewish people as an example to the pagan world (Exod 8:17-19, 21-24, 9:4, 11:7; Lev 10:8-11, 11:47, 18:3, 26-27, 20:25-26; Deut 14:1-21; Gal 3:24-26). The Jew went through the fields each day making mental distinctions. That animal is clean, and that animal is unclean. He developed a worldview in which everything was not a shade of grey. Some things were white, and some things were black. Thus, the Jews not only looked different to the pagans around them, but they also thought differently from the pagans did because of the worship and purity laws. Separation is for the purpose of evangelism, is helpful for fighting the sin of compromise, and for preserving a culture and bloodline, but these types of rules were not everlasting moral principles that could not be set aside under any circumstances (Deut 7:1-16). The Jews were isolated as the particular people of God. Why was this the case? They alone had the Mosaic covenant promises, they alone had the special revelation of God (OT), and they alone provided the bloodline of the coming Messiah (Abraham>Jacob>David; Rom 1:3). These temporary rules made them distinct, protected, isolated, and harder to be assimilated into pagan culture. Satan’s numerous attempts to do this failed, including his efforts through Antiochus Epiphanes (Num 25:6-9; Exod 1:22; Est 3:8-11; Dan 8:8-14). But once the Messiah had arrived, and the Scriptures had been preserved and translated along with the Jewish culture and bloodline had all been preserved, these rules had served their temporary purpose. They were set aside so the focus could be on the Great Commission of discipling all the ethnic groups on the earth in their own culture rather than making them Jews first. After the Messiah started building His church, the purity rules would work against that goal instead of promoting it (Matt 16:18; Acts 1-2, 8-10, 15; Rom 14:5-6; 1 Cor 10:30-31; Gal 3:23-29; Eph 2:11-22; Col 2:16-23).

 And these purity laws were clearly not the most important regulations in the Old Testament cannon (Tanak)—contra the Pharisees. Not eating a rabbit or some shrimp made the Jew different from the pagans around them, but not morally superior by these abstentions. Separation, isolation, and distinction are the foundations of many of the purity laws rather than morality. For instance, one not eating pork while killing babies does not cancel out the moral violation, and these laws were never equal (I visited a doctor once in NY state who ate Kosher but also insisted that we abort our son because he had a heart problem and other physical weaknesses). Even more to the point, the old covenant worship regulations were fulfilled and replaced with the new covenant worship regulations (Jer 31:31-34; Heb 9:1-10:31, 13:9; Gal 5:1-14; Col 2:9-12; 1 Tim 4:1-6). Nevertheless, much can still be learned from the principles behind even the sacrificial regulations that gives types and insights about the Messiah earthly ministry and His finished cross-work. Furthermore, Jesus annulled the purity laws given to make the Jews distinct from the Gentiles because these now work counter to the gospel (See Acts 10 and 15). The LORD’s judgment on the temple in Jerusalem in 70AD (Luke 21:20-22) completely ended the Jews ability to keep the sacrificial laws in Israel, just like God tearing the curtain in front of the Holy of Holies from the top to the bottom (Matt 27:51) made it clear there was a change with the worship regulations now that the final sacrifice had been made by the Messiah Himself (Eph 5:2). Even in the old covenant period, the laws to make Israel distinct were to be set aside if they conflicted with a moral law (See Jesus’ affirmation of this in Matt 12:1-8). It would have been a greater sin, not preserving human life,[3] which is the positive aspect of the command against murder, by refusing to feed David and his men with bread only allowed for the priest’s family—a ceremonial, purity rule). The moral laws are the heavy ones [most important], the ceremonial are the light ones [least important] (Matt 23:23). The legalists always major on the minors and reverse God’s order of priority. Jesus reminds the Scribes and Pharisees of this error repeatedly (See an example in Matt 23:24).

Some take Paul’s arguments against the Judaizers that were making the ceremonial ritual of circumcision as a requirement for salvation as his rejection of the entire Old Testament law (Gal 5). Of course, the continuity and discontinuity issue has been debated for many years especially after dispensationalism arose in the late 1800s. But anti-nomianism dates back much further than this as Martin Luther had to address it in his day. This is not a careful handling of the New Testament. Long after Pentecost and the inauguration of Christ’s administration of the New Covenant Paul applies the Ten Commandments to Gentile Christians (Eph 6:1-2, Rom 13:8-10). And don’t forget, long after Pentecost the Holy Spirit used the 10^th commandment against coveting to convince Paul he was a sinner and needed to embrace the glorious Lord that appeared to him on the road north to Damascus, Syria for salvation from sins power and punishment (Rom 7:7-8). 

So, can a new covenant believer eat bacon even though refraining from it made the Jews distinct from the pagan nations around them and immigrants from those nations visiting them? Yes, Jesus annulled these laws for the church (Mark 7:19; Acts 10:9-20; 1 Tim 4:1-8). So, is it okay now for a farmer to rape one of his sheep now we are in the New Covenant era? No. The moral laws in the Old Testament on bestiality, even though they are not repeated in the New Testament, have not been annulled, replaced, or fulfilled in time. God still hates this practice. However, eating catfish is not something God hates, but not eating them was a rule given to the Jews to make them different from the other people groups around them.

The laws concerning cross-dressing as a different gender than the one a human received as designed by genetics and displayed at birth by gender specific body parts are still binding no matter what the culture says (Deut 22:5). Killing babies in the womb is still sin even though over 50% of Americans approve of it in 2023 (Exod 21:22-25). In 1950, less than 1% of Americans approved of the practice. It is the covenantal administration which determines what is binding on the people of God, not the changing culture. Liberal antinomian’s appeal to the ceremonial-worship-purity-diet laws of the Jews having a time-date fulfillment as justification for violating moral laws regarding sexual immorality has no logical, exegetical, lexical, theological, or biblical basis. The new covenant administration and its documents (the NT) under Jesus (rather than Moses, the prior covenant administrator) also condemn their preferred sins along with many other sins that different groups of people prefer (See 1 Cor 6:9-11; Rom 1:16-32; Eph 5:1-21; 1 Tim 1:8-11). They cannot make a case for their behavior by proper exegesis and application of the Bible. The Political Left movement is aware of this and has started burning Bibles and silencing and jailing Christians. Like in the Roman world of the first century, this is just the beginning. They must force compromise or annihilate us to win. They have taken the first steps on social media and even controlling credit and money to block any who hold to different views than theirs. With one back-room decision, they can make a thriving business that is not politically correct to need to file for bankruptcy in weeks. Through leftist EID polices, believers can be removed from positions of employment for failure to celebrate the lifestyle choices that conflict with the Word God. It is no longer enough for the leftist movement that we love, befriend, are kind to, and show tolerance towards individual pagans that we expect to act like pagans as they live out their worldview and bend to their culture. The expectation is now to go beyond caring for the individual to celebrating their addictions and behaviors that are affirmed by leftist political advocates. This is a compromise we cannot make. We must stand firm on the Word of God like the first century Christians who would not offer worship to Caesar. They were asked just once each year to declare Ceasar is Lord and burn incense to him in worship. They died by the thousands for refusing to do this. Also remember Daniel who would not stop praying when it was illegal as well as he Apostles who would not stop preaching in Jesus’ name, in defiance of the Sanhedrin’s official order. (We must obey God rather than men.) We could even add the Hebrew families and mid-wives that would not kill the male babies in direct defiance of the binding legal order of Pharoah. God has designed the institutions of the family, the state, the church as equal institutions under Christ’s Lordship and under the authority of the Bible. These three are not in hierarchical order. Whenever the State asks the believer to do or not do something that Scripture has put under the domain of the family or the church, or has made clear in its teaching, it is the believer’s duty to courageously defy the State and accept the consequences like the three Hebrew young men in the book of Daniel (They would not bow, bend, or burn). Caesar is not Lord of the Church. Jesus the Messiah is the only Lord of the Church. The State is over taxes and has the authority to set rules to protect citizens, like traffic rules and the consequences when these laws as well as when moral laws are violated. But it does not have the authority to demand someone celebrate and encourage mutilating children who have been deceived by the education system and the culture about their gender. It does not have the authority to tell the Church that it cannot gather or cannot sing once they gather. When the State does these things, it has left its domain of authority under God and it is thus a sin to comply to its demands when its regulations are the opposite of the Bible [See David Martin Lloyd-Jones, Commentary on Romans 13].

 Without divine intervention, the Left will win this battle. I have bad news, though, for my liberal neighbors. They will not win the war. Their persecution will come to an end and be reviewed on the Day of Judgment, which will increase their everlasting punishment. And this is a sure thing.

And the King will answer them, “Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me.” (Matt. 25:40 ESV)

Now as he went on his way, he approached Damascus, and suddenly a light from heaven shone around him. ⁴ And falling to the ground, he heard a voice saying to him, “Saul, Saul, why are you persecuting me?” ⁵ And he said, "Who are you, Lord?" And he said, “I am Jesus, whom you are persecuting.” (Acts 9:3-5 ESV)

 The seventh angel blew his trumpet, and there were loud voices in heaven saying: The kingdom of the world has become the kingdom of our Lord and of His Messiah, and He will reign forever and ever! (Rev 11:15 HCSB)

Then I saw a great white throne and him who was seated on it. From his presence earth and sky fled away, and no place was found for them. ¹² And I saw the dead, great and small, standing before the throne, and books were opened. Then another book was opened, which is the book of life. And the dead were judged by what was written in the books, according to what they had done. (Rev. 20:11-12 ESV)

 

By Rev. Ted D. Manby, Th.M., USA 2023

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[1] This law can also be broken to a lesser degree with lesser damage and consequences in one’s inner man by lusting for one that is not your spouse. Jesus said, But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart (Matt 5:28 ESV). Unmortified lusts can become the full acts of rebellion, with all the consequences and damage done. The 10^th commandment on coveting clarifies that these laws are broken first in the human heart long before the physical actions occur, and that mere outward physical compliance is not fully keeping the law.

[2] Paul writes: Do I say these things on human authority? Does not the Law say the same? ⁹ For it is written in the Law of Moses, "You shall not muzzle an ox when it treads out the grain." Is it for oxen that God is concerned? ¹⁰ Does he not certainly speak for our sake? It was written for our sake, because the plowman should plow in hope and the thresher thresh in hope of sharing in the crop.¹¹ If we have sown spiritual things among you, is it too much if we reap material things from you? (1 Cor 9:8-11 ESV) Also see 1 Cor 10:1-11.

[3] Each of the Ten Commands has a positive command built into it, as well as a negative prohibition for the command to be kept. Not only is one to not take a human life in anger, but he/she is also to preserve human life in love. It is not enough to refrain from lying. You must also speak the truth when it is needed.

How to Do an Old Testament Word Study for a Key Term in a Verse Being Studied

 (The Examples Used Below are for the Hebrew Term ‘eved, Servant)

 

 

A. Determine what the word could mean by exploring the semantic range.

 

1. Find the Strong’s word number in reference works or in online sources or Bible software. Do not read the articles on the term yet. Just write down possible English nuances of the term. There are several ways to get the Strong’s number. Even if you know Hebrew, it will save you time to have this number. Here are some options for various tools you may be able to access.

 

$          One way to get the Strong’s number is to use Index to Brown, Drivers, and Briggs Hebrew Lexicon to find the BDB page number for your term of study. If your version of BDB has the Strong’s numbers added in the margin, you now have the number.

 

$          Look up a text that has the Hebrew term in your Hebrew English Interlinear as some of these will have the Strong’s number under each term.

 

$          The Complete Biblical Library has its own number under each word in the Bible section. Look it up in the dictionary section with their number. At the bottom of the article, it lists the resources which include the Strong’s number for the term.

 

$          In BibleWorks software, put your mouse on the English translation of the term you are studying in the NAS or NAU. In the pop-up window, the Strong’s number is inside the carrots <001 >. While here, write down the nuances listed in this pop-up window or the other sources above you used.

 

$          In E-Sword software (download for free) look up the verse in KJV+ or Hebrew OT+. The Strong’s number is beside the word.

 

$          In Logos Bible software, look up any verse that has the term. Right click on the English translation. The pop-up window will have the Strong’s number in it.

 

Now that you have this number, look up the English word in Strong’s Concordance and find the first verse you know that has the same Hebrew term being searched. It may be your verse of study. Verify that you have the right Hebrew term. The number will be to the right of the Hebrew term in Strong’s Concordance. You have already used the online tools, software, and books you have for the shortest route to get the Strong’s number for your term. Write it down in your word study notes. E.g., Strong’s 5650. If your sources provided page numbers for other tools, include them in your notes as well, with an abbreviation of the work’s title (e.g., T.W.O.T., 716).

 

2. Looks up this word number in the back of Young’s Concordance under the “Transliterated Hebrew” section and “The English Universal Subject Guide” and in the back of the NASB Concordance and or Strong’s Concordance Hebrew dictionary by the Strong’s number. Write the nuances listed from any of these tools you have under this section that are new. You can also look in Vines Expository Dictionary and Wilson’s Old Testament Word Studies for additional nuances, but don’t rely too heavily on these two tools as they have some weaknesses. Skim read Brown, Drivers, and Briggs (BDB) and Holiday’s Hebrew Lexicon for more nuances without carefully reading the definitions yet. This is the beginning of considering the semantic range of the Hebrew term, so you don’t want to be influenced by experts before you look at the biblical contexts with the nuances you collected and see which one is best for each verse.

 

[e.g., ‘eved, slave, servant, social inferior, bondsman, worshiper of God, messenger of God, Messiah, attendant, officer, government official, male servant, male slave, dependent, minister, advisor, political subject, military subordinate, military officer, vassal kings, tributary nations, officers of a king, ambassadors, soldiers of the army and officers.]

 

3. Use The Englishman’s Hebrew Concordance of the Old Testament or Bible software to search on the Hebrew term. Focus on the part of speech you are studying, as some software searches will include both the noun and verb forms (or participles, adverbs, or adjectives). Hebrew root terms are usually three consonants, and the vowel combinations change for the various parts of speech. This affects the computer searches results. Try to limit your word count and study to the same part of speech. If studying a noun, how many uses in the Old Testament are found in the noun form of this root? The nouns may be in a singular, plural, dual, construct or absolute forms. Include them all in your study. If studying a verb, how many times was it used as a verb? Write down the number of uses in your notes. Make a chart, including all the uses of the term in the Hebrew Bible or a smaller Scripture section (e.g., The Minor prophets). Using the nuances found in the tools above (often older English terms, so consider using the English terms modern synonyms for clarity). Next to the reference, include the best nuance based on the context of the paragraph the verse is found in as you read the text in one or two formal equivalence translations. Include the phrase or clause that this nuance is found in the text. You may look at two to five translations with online or Bible software and choose the best nuance for each verse. Chart it like this:

If you have a word that has numerous uses, this will need to be done quickly. You will need really sound reasons from the context to differ significantly from modern solid translations. You have your lists of nuances above, but there may be more nuances. There are some cases where the student will be justified in differing from the ASV, ESV, HCSB, NIV, NKJV or NASB because of the methods committee’s use in selecting the final gloss choice in their translation that the committee members are sworn to not share with the public. You are not concerned with copyright laws, differing from standard translations to make yours unique enough to sell or appeasing popular misconceptions. If the KJV or ASV had the best choice of nuance for a verse, use that one. Context is king and at this point you have avoided a strong influence from the Lexicons and word study articles. You have done your own work. After you have charted every use of the part of speech chosen (e.g., noun) of this term in the section selected, make a shorter list of all the nuances used. Under each of these nuances, list four to ten verses references that will provide samples of this shade of meaning. Include the phrase in which the term is found. Make the list like this:

1. Male servant (‘eved)

Gen 12:16 gave him sheep and oxen and donkeys and male servants and female servants and female donkeys . . .

Gen 24:35 given him flocks and herds, silver and gold, male servants and female servants . . .                  

2. Government official, cabinet member (‘eved)

Gen 20:8 So Abimelech rose early in the morning and called all his government officials and told them all these things . . .

Gen 40:20 On the third day, which was Pharaoh’s birthday, he made a feast for all his government officials . . .

4. Depending on the tools you can access, read the Complete Word Study Dictionary Old Testament Lexicon definition, BDB, T.W.O.T., Holliday, TLOT, HALOT closely. Summarize the content of these Lexicons for additional nuances and the semantic rage (domain) of the term with this additional information. Go back and correct any verses you now feel certain you chose the wrong gloss for from reading the context and applying the available nuances. Update your list of nuances as well. But don’t force the resources articles contents into a text. Context is still king and will limit the options of nuance choices. 

5. Consult scholarly but trustworthy commentaries. Find the first usage of the term in that Bible book and look at any more well know verses that include the term. The commentators tend to define important terms the first time they are used in a biblical book or in more well know verses or controversial ones that are often misinterpreted. They may cite scholarly articles that helped them reach their conclusions for a particular nuance. Because they are commenting on verses in your chart created in # 3 above, as well as your list of nuances with verse support, you may update your nuance choice now that you have the additional information. But this should be rare, as you applied your list of glosses from the sources above to the context of the paragraph and checked formal equivalent English translations for their choices before selecting yours. And because you will be extremely careful with the clause in the biblical text that you are using this study to help you exegete. It is not a big problem if you did not choose the best nuance for every verse as you work out the semantic range. In some verses several nuances will fit within the context and that is fine for our purposes. Summarize the information from the commentaries in your notes.

Next, the student should review remarks from scholars on the term in word study books, Bible encyclopedias, and Bible dictionaries. Some of these will be high-quality works. Thus, you should not ignore them. Summarize the information from these sources next. List the name of the source, then write a conclusion of their insights in a paragraph or two.                       

B. Consider the etymology of the term you are studying.

1. Look at etymological resources and note how they compare and differ from your study to this point. Options include Ernest Klein, A Comprehensive Etymological Dictionary of the Hebrew Language and Jeff Benner, The Ancient Hebrew Lexicon of the Bible. Write down the definitions and prepare a concluding paragraph from any insights acquired.

[‘eved, e.g., The basic concept is a person who is under the authority of someone else as that person’s legal property, employee, subject, or vassal; or someone who presents himself in humility when speaking to someone of importance or when praying to God.]

C. Consider synonyms and translations into other languages.

1. Look at Girdlestone’s synonyms book[1] for the Hebrew synonyms first and then look at the Greek ones given. Look in the Appendix of Hatch and Redpath[2] for the Hebrew/Aramaic Index of the Septuagint. Write down the Greek synonyms for the Hebrew term being studied from this resource. Study these Greek terms in the LXX by following these steps. How many Greek terms are used to translate the Hebrew term being studied? Write the number in your notes. Write down the Greek terms that are certain and not in [] or [[implausible]]. Look up these Greek terms in Liddell and Scott[3] and BDAG[4] to do the following: (a) make three charts for each Greek term listing the nuance, then author and the title of the book, then the date of use. (b) Make one chart for the Liddell and Scott’s non-biblical authors, one for LXX Old Testament canonical books and the last one for the apocryphal books (c) For charts two and three, look up each verse from Hatch and Redpath in an English Translation of the LXX (like Brenton’s work[5]) and write down the English gloss and Bible reference used for the Greek term being studied (d) Put nuances at the top of the row of the chart from left to right. Put the dates for each term in the left column going down from oldest to most recent.[6] (e) Summarize the semantic domain of each term for the Classical and Hellenistic periods. (f) Do a conclusion of all the summaries noting the combined semantic domains of all the Greek LXX equivalents and the development of the term. Discuss if there was a Greek term that the LXX authors used the most for the Hebrew term being studied and which nuance they used the least. Does anything in their choices reveal how they understood dominant nuances for the Hebrew term in their era? What is the semantic domain of the most used Greek terms in the LXX for the Hebrew term being studied? Do these supply any insights into ancient understandings of the range of meaning of the Hebrew term being studied in the 250 BC time-period? Was there any observable change (development, progression) in usage over time? Ask key questions concerning the evidence discovered: a) Is this term’s use in the LXX and the Apoc. extensive, occasional, or rare? b) What is the variety of nuances, first in the LXX and then the Apoc.? What conclusion can be drawn from the evidence in these two works? Summarize your findings.

Non-biblical Author’s (servant, Hebrew ‘eved) > (Greek) pais

       Liddell & Scott and BDAG: List word meanings, the author and date he wrote.

2. Look up the Greek LXX terms in Moulton and Geden[7] or a Bible software program and make a list of the references followed by an English phrase or clause that contain the New Testament nuances for the Greek term. Follow this by a brief explanation of the gloss chosen. Use a formal equivalence translation (ASV, NASB, NKJV), your own translation or a combination of both.

E.g., Make a list of the Greek New Testament uses of pais, doulos, oiketās, anthrōpos, douleia, douleuein, doulā, ergasia, therapeia, therapeuein, therapōn, estos enopion, oiketās, paidarion, padion, sebein, huparetās (servant, slave) and list the nuance in the biblical phrase, followed by an explanation from the context. Begin by listing the references and clauses for the term pais.

Matt 2:16 Herod saw that he had been tricked by the magi, he became very enraged, and sent and slew all the male children who were in Bethlehem . . .

This is male toddlers and babies two years old and less that lived near Bethlehem. They were dependents, descendants, and were under the authority of their parents.

Matt. 8:6 and saying, “Lord, my personal assistant is lying paralyzed at home, suffering great pain.”

This is a military Roman centurion’s favorite assistant, servant, or military leader.

The New Testament authors had the influence of the Hebrew Old Testament, the Aramaic versions and the Septuagint and the further development of the term in Greek literature and culture. What the student is attempting to determine here is to what extent the nuances from the Hebrew Bible are repeated in contexts by the New Testament authors. The term’s development at this stage may be much broader than the original Hebrew uses. Write down the nuances that continue into this future period that match the original Hebrew and LXX. Summarize these findings in some concluding remarks from the evidence reviewed without back reading later nuance development into the older usages of the term. The student is seeking clarity and continuity at this point in the study rather than how the term usage evolved. Just like there are fallacies in making too much of the etymology of a term (e.g., a butterfly must be a fly covered in butter) there are fallacies in back reading a modern nuance of a term into previous time periods (e.g., the 21^st century use of term ‘gay’ read back into an English hymn written in the 1600s). Our objective here is discovering the original author’s intentional meaning rather than the possible modern usages. Thus, focus your conclusion on the continuity aspect gained from observing the New Testament’s uses. 

3. After carefully considering the Septuagint Greek texts, look at English translations of the DSS and Syriac Peshitta for additional nuances. For a term that is often used in the Old Testament, the Hebrew should dominate your consideration. For terms with less than five uses, these other sources and languages may expand the semantic range of the term from later time periods and understanding and may be helpful when the current known nuances don’t match the context of the original clause. Only the Original Autographs are inspired and inerrant. Only when a translation captures the original author’s (both divine and human) intention in a paragraph in the new language does the translation hold full authority over the believer. Thus, these other sources are not inerrant or written by an Old Testament prophet, priest, or king or a New Testament apostle (e.g., Peter) or prophet (e.g., Mark, Luke) and only inspired when they are a true match for the original Hebrew, Aramaic, or Greek text. These translations are from later time periods where word meanings have developed differently. Likewise, we do not know the original language ability of the translators and editors or of their theological biases. So, extreme care must be used here. After acquiring insight from these sources, remember, the English gloss chosen from studying these sources must make sense in the original Hebrew passage.

Step 3: Consider the biblical use of this term starting with the proximity in the book that the passage you are seeking to exegete is found. You will do from wider to narrower in that book and then go wider to other authors.

a. How does the author of the book use this term in this Bible book you are studying? How does he use it in the chapter of concern? How does he use it in the paragraph? How does he use it in the verse’s sentence(s) being studied?

            b. How does this same author use this term in other biblical books he has written?

c. How do different writers of books in this Testament (either Old or New) use this term in their writings? Consider the proposed dates of composition of the books as you observe the developments of the term in the biblical text. Antecedent passages may have an influence on later texts, especially when there is a clear illusion or quote. 

D. Check the expert produced word studies and summarize your final conclusions. 

1. Check theological dictionaries and other word study sources before making your final conclusions on the semantic range of the term and its best use in any one passage. This step must wait until all the above work has been done or the student’s objectivity will be compromised in the study. Are there nuances that should be included that were missed in the steps above? Are there sources these works cite that were missed that give additional insights into the Hebrew term? Are their nuances used in the steps above that none of the Theological Dictionaries include? Is there a good explanation for the omissions or addition from the biases of the contributors or editors rather than careful objective deduction from the ancient sources? Write down supportable new insights from these works. If these works and your study confirm you have added unsupportable English glosses or missed legitimate glosses that should be included or used the wrong gloss in the study above on any verse cited, go back and correct it. This is part of the learning process. However, the experts are not neutral or inerrant. Thus, it is fine to disagree when the student has significant evidence for their position from the word study steps above. CBL, TLOT, David Clines, VanGemeren, Kittel (search for comments on the Hebrew term by reviewing articles on the Greek synonyms).

2. Make a final list of nuances of the term and conclusions on the term and its use in individual passages.

3. Note doctrinal and devotional insights from the study of the term and its use in various biblical texts. 

4. Choose the best nuance for the Bible verse you are studying from the evidence discovered while doing this word study.

Works Consulted 

 

Belcher, Richard P. Sr., Doing an Effective Greek Word Study (Columbia, SC: Richbarry, 1985). 

Duvall, J. Scott and J. Daniel Hays, Grasping God’s Word: A Hands-on Approach to Reading, Interpreting, and Applying the Bible (Grand Rapids: Zondervan, 2001). 

Stuart, Douglas, Old Testament Exegesis: A Handbook for Students and Pastors (Louisville, KY: Westminster John Knox, 2001) 3d ed.           

Wenzel, Charles, Greek III Class Notes, Columbia Bible College (Columbia, SC: Np, 1984). 

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^[1] Robert B. Girdlestone, Synonyms of the Old Testament (Grand Rapids: Eerdmans, 1983) reprint.

^[2] Edwin Hatch and Henry A. Redpath, A Concordance to the Septuagint (Grand Rapids: Baker, 1998) 2d ed.

^[3] Henry George Liddell and Robert Scott, An Intermediate Greek English Lexicon (London: Oxford, 1945) 7th ed.

^[4] Walter Bauer, F. Wilbur Gingrich, William F. Arndt and Frederick W. Danker, A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago, 1979) 2nd ed.

^[5] Sir Lancelot C. L. Brenton, The Septuagint with Apocrypha: Greek and English (Peabody, MA: Hendrickson, 1992) reprint.

^[6] For tips on Liddell and Scott, see Richard P. Belcher, Sr., Doing an Effective Greek Word Study (Columbia, SC: Richbarry, 1985).

^[7] W. F. Moulton and A. S. Geden, A Concordance to the Greek New Testament (London: T&T Clark, 2002) rev., 6th ed.

Christian Giving and the New Testament

 New Covenant Principles of Giving

See David A. Croteau, ed. Perspectives on Tithing: Four views (Nashville: B& H Publishing), 2011. See the section David Croteau, “The Post-Tithing View: Giving in the New Covenant.”

NT Giving Considered

● All-inclusive (every believer, no exceptions)

● The Foundations of giving

○ Relationship and love driven

        ○ Grace driven     

        ○ Stewardship and faith driven (everything belongs to God, what are His priorities?) 

●     The Motivations for giving 

         ○ Gratitude to and reverential love for God 

         ○ A desire to bless others 

         ○ Love and mercy for the needy and the lost 

         ○ An obvious need of another believer 

● The Manner for giving (How) 

         ○ Regularly (chose weekly to monthly)     

         ○ Intentionally (planned) 

         ○ Generously (not hoarding or stingy) 

         ○ Cheerfully and voluntarily (with a pleasant attitude, not begrudgingly) 

● The Mission's base of giving 

         ○ How seriously do we take the Great Commission and biblical stewardship? There are a number of American Christians who have capped their lifestyle at a certain level, made a regular commitment to their local church, and anything else God blesses them with goes to foreign missions, primarily to the 10-40 window where the most isolated from the gospel live. 

         ○ Joshua Project: Global Summary: An overview of the people groups of the world 

 - People Groups:17,446 Unreached Groups:7,425, Unreached Groups:42.6% 

 - 2023 Earth's Population:7.93 Billion 

The population in Unreached areas (mainly the10-40 window): 3.37 Billion 

The percentage of the population among the Unreached (no Christians, no church, no Bible, no tracts, no Christian radio, TV, etc.): 42.5% 

         ○ Missionary professor Harvie Conn’s book, Bible Studies on World Evangelization and the Simple Lifestyle was never a big seller and went out of print fast. He asked American Christians to cap their lifestyle and sacrifice for foreign missions. The book, Radical: Taking Back Your Faith from the American Dream by David Platt tells how a whole Baptist church did this by heart-based giving. 

● The amount of giving 

         ○ Income-based (proportional) 

         ○ Heart-based 

         ○ Sacrificial at times, but always generous 

         ○ Voluntary 

         ○ It is to be an amount set by each family after asking God for wisdom, applying principle of stewardship and considering God's priorities. This amount will change in various seasons of life. Ask: How can we be the best steward’s possible to please our God, who is Lord and Savior? What you treasure reveals what is in your heart. Your credit card statement and checking account statement reveal what you really love the most. 

Old Covenant Giving

Giving in the Old Testament was a little different. There were mandatory Old Covenant agricultural contributions that were part of the ceremonial law to be brought each year to the temple complex. When the farmers gave Yahweh one of every 10 domestic animals and 10 percent of their grain, wine, vegetables, olive oil and fruit—it showed stewardship. To refuse to obey was robbing God. The moral law says, “Do not steal.” Taking and possessing property that belongs to another without their permission is stealing. So, in Malachi chapter 3, the people ask their famous ‘How’ question. How do we rob You, God? In what way? Prove that we are robbers! God answers: ‘By not making the payments of the tenths and the contributions.’ The ‘contributions’ or ‘offerings’ included voluntary gifts of grain, along with the peace and sin offerings. Charles Feinberg notes it also included the mandatory first fruit offering. The first fruits were no less that 1/60th of a farmer’s grain, wine, and olive oil. The contributions also included the meat portions that the priests would lift up before the brazen altar or move from side to side before the altar, symbolically dedicating it to the LORD. These portions were food for the priest and his family. So, the offerings or contributions is one of the two areas the farmers in Israel were withholding from the temple complex. The other area in which they were withholding of that which was required to be brought to the temple during the feast of Israel was the tithes. Why is it plural? Because there were three. 

● The Levitical tithe. This was 10% of vegetables, fruits, grains or their final products like wine and olive oil along with 1 out of every 10 animals. This was an annual Levitical tithe from the farmers in Israel to the temple. The Levites would give 10% of these tithes to remain at the temple complex and they shared this best part with the Priests. But they could also consume some of it themselves while at the temple. The landless people in Israel did not pay tithes, which included widows, orphans, immigrants, poverty stricken, slaves and priests. 

● The Feast or Festival tithe. This was an annual tithe of the produce of the land brought with the farmer’s family and split for at least the three mandatory feasts, but could be split for 5 feasts each year. They would eat this 2nd tithe in Jerusalem at the feasts and share this with the Levites. This was besides the Levitical tithe. The men went to Jerusalem each year for the 3 required feasts with their families and brought their contributions, burnt offerings, sin offerings, and peace offerings along with their Levitical tithes and just enough food and funds for the complete journey. The offerings exceeded the three tithes.

● The Poor or Charity tithe. They stored this tithe in the local city to provide food for the local Levites and Priests not on temple duty and the community widows, orphans, poor, and immigrants. Thus, it was not carried to Jerusalem. They paid it every 3 years instead of annually.

 

Thus, an Israeli farmer’s family paid 23 1/3% of the land production besides the first fruits 1/60th contributions, along with voluntary gifts. The farmers, along with any other man in Israel, would also take part in the burn offerings, the sin offerings, the peace offerings, the grain offerings that went with theses three, and the restitution offering when they cheated someone in the land. So, a farmer who was concerned about his sin and meeting his three tithes or land taxes and additional contributions would have easily been contributing between 25% and 30% of the produce of the land each year if he gave no free-will offerings at all.

How Important is the Great Commission?

 1. Again Jesus said, "Peace be with you! As the Father has sent me, I am sending you." (Jn. 20:21 NIV) 

2. Then Jesus came up and said to them, “All authority in heaven and on earth has been given to me. 19 Therefore go and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 20 teaching them to obey everything I have commanded you. And remember, I am with you always, to the end of the age.” (Matt. 28:18 NET)

3. And He said to them, “Go into all the world and preach the gospel to every creature.” (Mk. 16:15 NKJV)

4. And He said to them, “Thus it is written, that the Christ should suffer and rise again from the dead the third day; 47 and that repentance for forgiveness of sins should be proclaimed in His name to all the nations, (ethnoi, ethnic groups) beginning from Jerusalem.48 You are witnesses of these things.” (Lk. 24:46-48 NASB)

5. “But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts of the earth.” (Acts 1:8 NET)

If my Doctor told me I had five weeks to live and I met with you once a week before my departure from the land of the living. This is what I said during those five meetings. Week 1. Will you take care of my dog? Week 2. Please take care of my pup. Week 3. I am depending on you to provide for Buddy. Week 4. Make sure my dog is okay. Week 5. I need you to look after my dog. After my departure, what is most important to me? It is not waxing my old car. It is not weeding my flower bed. It is the dog. Get him and get to work if you love me. 

What is most important to Jesus? In the forty days between the resurrection and the ascension, Jesus commissions His Apostles (the foundation stones of the church) five times to reach every ethnic group with the gospel and biblical truth. These verses include commands for the church and the Christian. Nothing is more important. Even willfully unbelieving Thomas went to India with the gospel and died from the spear of a Hindu Priest. Pray, give, go or send. Give your time, talents, treasures and truth accordingly. 

Since about 166,324 people will die each day in 2023 and their everlasting destiny is set and unchangeable, we have some priorities and choices to review. We have no excuse for poor stewardship and excessive waste on ourselves rather than sending people, translators and resources into the 10-40 window---the darkest place on the earth. Only one out of every 10 foreign missionaries serve in this region. It takes about 15 years to translate the Bible into these remaining languages.

If you have been influenced by creeping Universalism, please re-read Romans 10, Acts 4:12 and John 14: 1-27. Jesus is the only way to heaven. Only those who hear, believe, and call on the name of the Lord are saved. There is no other name and no other way. If we don't go, they will remain lost. Liberalism and Universalism are heresies and you need to avoid them more than you avoid radiation and airborne asbestos.

“I want to challenge you to submit your life decisions to Jesus’ Great Commission command.” Mark Dever, Understanding the Great Commission, (Nashville: B&H, 2016), 47.

Greek word kosmos often translated "world" in the New Testament

 Nuances of kosmos 

1a. The inhabited earth (with a focus on humans without distinction and their                            regions of habitation)

1b. The parts of the earth that are inhabited by civilized humans (Greek or Roman                                 Empire) [peoples and locations]

2. The orderly designed universe (including the creation of the physical earth, sky and all                    the galaxies in outer space)

3. Earthly physical possessions (often the temporary contrasted with the everlasting or            spiritual things)

4a. Mankind–all ethnic groups (Beings with reason above the level of mere animals)

4b. Believers, saved humans, the elect ones or saved Gentiles

4c. Jews and Gentiles (as grouped together as one people)

4d. The general public or out in public view, or out in the open, usually involves crowds

4e. A large group of men or the majority of men [John 12:19]

5. The unsaved beings and evil systems (humans and angels)—the reprobate, profane, depraved, including pagan Gentiles, wicked society, the kingdom of darkness, hostile individuals and systems to God’s kingdom

6. The physical earth (the planet on which we dwell including land, water and living               animals)

7. Totality and sum total of organized things

8. Orderly arrangement, adorning or decorating that involves intelligent design to                make something more attractive

The final results of steps 1-5 in this word study results in the inclusion of thirteen separate nuances for the 187[NU] (or 188M) uses of kosmos in the Greek New Testament. Even if a person would argue to reduce the number of nuances to the more popular eight possibilities, certain facts remain. To claim that every use of kosmos includes rocks, trees, lettuce, snakes and crocodiles is contrary to the facts. Likewise, to assume that in every context in which kosmos is used it includes every human conceived from Adam to the last human conception cannot be supported by careful research. Moreover, to include the fallen angels as part of the komos in some of its New Testament uses is a very serious theological error.

For the complete word study, see:

(15) GREEK WORD STUDY: KOSMOS | Ted D Manby - Academia.edu 

Melanie Jackson's Testimony

 

Melanie Jackson's Testimony

My name is Melanie Jackson. When I was in the hospital after my diagnosis of glioblastoma (brain cancer), I started waking up every night with a strong feeling like I needed to write down my testimony of how Jesus Christ radically changed my life and why I have peace with this brain cancer diagnosis.

It is my heart's desire that my friends and family know how good God is and how He can change people despite their past. God didn't just now become important to me, but my faith in Him began when I was 16 years old. I truly believe that God uses our circumstances to help us see our need for Him if we will simply open our eyes.

My story is that I grew up in a very non-traditional family. I was raised by my grandparents, who still had 3 of their own children living at home at that time. My parents got married right out of high school but were divorced after a short marriage — not long after I was born. My guess is that neither my mother nor my father was obviously ready to raise a child, so, basically, my grandparents took me in so I would not end up elsewhere.

I know my presence had to have been a very difficult, stressful situation for my grandparents, which caused extra stress in their marriage and in their home. I can remember as a child asking God why I couldn't have a home life like most of my friends had. The older I got, the more I realized how odd my life really was, and my heart became very hardened, hateful, bitter, and resentful toward others. I often felt like a burden and unwanted although my grandmother did what she could to try to make me not feel that way.

As a young teenager, I began spending as much time away from home as I could in search of love and acceptance in the things the world has to offer. However, all of the temporary moments of fun always left me feeling empty. Unfortunately, nothing I tried could ever fill the void I had in my life. One good, consistent thing for me was that my grandmother always sent us to church on Sundays. So, growing up, I knew that God had created me to know Him, but because of my sin, was separated from Him. also knew that God had sent Jesus to this earth to pay the price for my sin. He died on the cross, was buried, and rose from the dead so that I could be made right with Him and be forgiven of my sin if I would accept His forgiveness.

As a teenager, although I believed these things were true, it was far from my mind. Instead, I continued searching for hope and love in things other than God. I knew the life I was living was not pleasing to God, but I wasn't quite ready to turn away from it. I didn't like the person I was becoming, but at the same time, I didn't care or feel like I had hope to change. However, the summer after I turned 16 years old, I went to a church camp. There, I got to know some of the male Christian counselors. Honestly, at first, I was only interested in talking to them because they were cute! But, wow, there was something different about them They really loved Jesus and they seemed so genuinely joyful. One guy in particular was always smiling, especially when he was singing during worship time. So, one day I asked him, "Why do you always have a smile on your face?" To my surprise, he told me it was because God had changed his life, and that Jesus made him happy. His answer shocked me, and I wanted to know more.

It was at this camp that I really began to understand, for the first time, that God loved me, despite all the bad things I had done. I learned that I didn't have to clean up my life first to receive His love, that He loved me just as I was, and that He wanted me to be His child, even though I knew I didn't deserve it. Finally, I understood that God proved His love for me by sending His Son, Jesus, to die on a cross in my place & to take the punishment that I deserved for my sinful disobedience. I finally comprehended that accepting Jesus as my Lord and Savior ensured that, when I die, I can spend eternity with Him. I learned that the Bible tells me in Romans 5:8 that "God demonstrates His own love for us, in that While We Were Sinners, Christ died for us." He died for us knowing how we would reject Him and how we would continue to turn our back on Him. In addition, I also learned that 1 John 1:9 tells me that "if I would confess my sins, He is faithful & just to forgive me of my sins and cleanse me from all unrighteousness." He would forgive me and make me clean from the filth and garbage in my life and He would give me eternal life if I would humble myself before Him and admit I was a sinner in need of His forgiveness.

I wanted the joy and peace that I had seen in the lives of those counselors. I wanted the forgiveness that they talked about, and I wanted my life to be different. So, the last night of the camp, I made the decision to surrender my heart and life to Jesus Christ. I prayed a simple prayer and asked Jesus to forgive me for my sins, to take control of my life and to make me into the person that He wanted me to be. It was more than just saying certain words in a prayer. I was making a commitment to God that from that day forward my life was His, that I would follow Him and that I would love Him and His plan for me.

My change happened when I placed my trust in Christ to forgive me for my sins which separated me from God. I knew there was nothing I could do to earn acceptance from God. It was only through Jesus' death on the cross that I could be forgiven. I know many people that have prayed prayers of forgiveness before, but for some, it was just words. Their life remained unchanged. Christianity is not about saying a quick prayer that will hopefully keep you out of hell. Instead, it is about having a personal relationship with Jesus Christ, loving Him with your life, and allowing Him to change you because we cannot change ourselves.

In August of 1987, I became a Christian, and my life has never been the same. I came home from the camp, and my circumstances and my home life hadn't changed at all. However, God had changed the course of my life because He had changed me. He had changed my heart. I knew I was different because my attitude and thoughts slowly began to change. God slowly turned my anger and hate into love and compassion toward my family. Over time, God also took the bitterness and resentment that I had in my heart, and He helped me forgive and care about others. I know that only God could have done that difference.

After camp, I was determined to quit doing all the bad things I knew I shouldn't do, but at that time, I really didn't know how to grow in my relationship with Christ. In college is where God began to reveal the emotional baggage that I had which I needed to address in order to move forward and grow spiritually. By getting involved in a Bible study, praying, attending a good Bible-believing church, learning from different pastors and other godly people, I have grown in my knowledge of who God is. However, my growth has been more than knowledge, I have grown in my relationship with Him. He is not only my Lord and Savior, He is my daddy. Jesus is my life. I know that he created me to know Him and to make Him known to those around me.

I truly believe that God allowed me to grow up the way I did so that I would eventually recognize my need for Him. If I would have had the perfect life, then I may not have desired anything different, or I may have thought I was doing pretty good on my own and didn't need God in my life. So, I am thankful that God put me in a situation that helped me see my desperate need for Him.

Two of my favorite verses are Ephesians 2:8-9 because they really sum up God's salvation that He offers to everyone. They say, "For it is by grace that you have been saved, through faith, and this is not from yourselves, it is a gift of God, not by works so that no one can boast." We are saved by accepting God's free gift of salvation by faith (placing trust in Jesus) — not based on anything we have worked for or earned.

Since I have trusted Christ to save me from my sins, I know without a doubt that He has forgiven me and has given me eternal life in heaven when I die. God alone has numbered my days — not cancer (Psalm 39:4). God is in complete control of my diagnosis and of how long I have on this earth. None of us is guaranteed tomorrow. I often think about people who die in car accidents every day. No one knows how long we will live on earth, so we must be ready to go at any time. Of course, I don't want to die any time soon because I still have a lot of things I want to do. However, God has given me a peace that only He can. I know His timing is perfect as He has proven that fact over and over, and I don't have to know what His timing is. He is trustworthy.

Regardless of my cancer situation, I am not afraid to die because I know I will be with Jesus in Heaven when I do. We continue to pray for healing, but as Philippians 1:21 indicates, "For me to live is Christ, to die is gain." I am confident in that truth.

Melanie Jackson

Written in June 2021. She entered Heaven in August 2022.

Psalm 103: Yahweh is Great, Compassionate, and Full of Covenant Love

 The author of this psalm is King David. This psalm is classified as a Hymn (individual thanksgiving). The next psalm, Psalm 104 appears to be patterned as an accompanying song to this one. Both of these are hymns to be sung in worship by the choirs David established for the tabernacle and later temple worship on Mt. Moriah in Jerusalem. Both psalms begin and end with the phrase, “Bless the LORD, O my soul.” Likewise, both the prophets Jeremiah and Isaiah allude to this psalm in their books. God’s hesed, covenant love is wonderful.

   I. Personal Praise for Yahweh (vs. 1–2)

      A. David praise God with his entire being, soul, inmost being—all that is within me

           represents the whole human being in worship

      B. The Holy name David is blessing is Yahweh, which recalls His attributes and acts

Therefore tell the Israelites: I am Yahweh, and I will deliver you from the forced labor of the Egyptians and free you from slavery to them. I will redeem you with an outstretched arm and great acts of judgment. (Exod 6:6 HCSB)

      C. David calls on his mind to remember what God has done for him

           1. Pride can cause us to forget God’s blessings given to us

           2. An entitlement spirit, envy, and covetousness can lead us to focus on what other have

      D. Praise is the verbal response of awe for God and His mighty acts

      E. David lists some of these blessings as part of the congregation in corporate worship

 II. Corporate praise for Yahweh’s goodness to His covenant people (vs. 3–5)

      A. The blessings of entering into a covenant relationship with Yahweh include:

            1. Forgiveness of sins, removing the consequence and power of sin in our life

            2. Removal of chastisements for sin after repentance, healing is parallel to forgiveness

            3. He redeems and ransoms us, which prevents judgment in hell

            4. He crowns us with covenant love and infinite mercy, rewards instead of punishment

            5. He satisfies godly desires and renews strength, restores the blessing of the covenant to 

                those who obey Him

      B. A sinful person who enters a covenant relationship with God experiences freedom, divine 

          favor, restoration to the status of an “heir”

III. Yahweh is merciful to real believers who are weak in themselves (vs. 6–14)

      A. Yahweh works righteousness and justice in His kingdom, salvation & deliverance

      B. He delivers His people from evil and oppression

      C. Yahweh revealed His ways and deeds through Moses to Israel and us

      D. Yahweh revealed His glory and His grace to Moses

Then the LORD passed in front of him and proclaimed: Yahweh-- Yahweh is a compassionate and gracious God, slow to anger and rich in faithful love and truth, 7 maintaining faithful love to a thousand generations, forgiving wrongdoing, rebellion, and sin. But He will not leave the guilty unpunished, bringing the consequences of the fathers' wrongdoing on the children and grandchildren to the third and fourth generation. 8 Moses immediately bowed down to the ground and worshiped. (Exod 34:6–8 HCSB)

       E. God’s grace was revealed in the Mosaic Covenant (Gen 43:29; Exod 33:19, 34:6; Num 6:25;                    2 Kings 13:23; 2 Chr 30:9; Neh 9:17, 31; Ps 86:15, 103:8, 111:4, 116:5, 145:8; Isa 30:18-19;                  Jer 3:2; Joel 2:13, Amos 5:15; Jonah 4:2) and before it

      F. Yahweh is merciful, patient, bestowing grace and great love hesed on His people

      G. God’s forgiveness is for a real believer who genuinely repents—full removal of sin penalty

      H. The promises are to those who fear, reverence, love, serve, and worship God

       I. How do you spot a God-fearing person? Jesus is their greatest treasure, and first priority in 

          their lives. His Bride, the local church has its rightful place in their lives. Like Zacchaeus,                        Jesus is Lord of their treasure and time. In gratitude they obey His moral law to display their                  gratitude for salvation, deliverance from sins power and penalty (Luke 19:8).

       J. God adopts those who embrace the Messiah by faith and who repent, He is our Father

       K. God knows the frailty of His children and deals with the repentant with compassion

 

IV. Life on earth is short, but Yahweh’s covenant love for His worshipers is forever (vs. 15–19)

      A. Man’s life on earth is brief, so knowing God early is essential

      B. God’s covenant love for those who fear, worship, reverence Him is everlasting

      C. The Mosaic covenant had a special blessing for believer’s children

      D. Those who fear God keep His covenant and obey His moral precepts

      E. Yahweh is sovereign over everything and everyone

 V. Universal and Personal Praise for Yahweh (vs. 20–22)

      A. All angelic and created beings should praise Yahweh 

      B. All of creation should praise Yahweh

      C. All believers should praise Yahweh privately and corporately

Praise, my soul, the King of heaven; Praise him for his grace and favor

to his feet thy tribute bring;         to our fathers in distress;

ransomed, healed, restored, forgiven,         praise him still the same for ever,

evermore his praises sing:         slow to chide and swift to bless:

Alleluia, alleluia!                 Alleluia, alleluia!

Praise the everlasting King.         Glorious in his faithfulness.

Father-like, he tends and spares us; Angels, help us to adore him;

well our feeble frame he knows;         ye behold him face to face;

in his hand he gently bears us,         sun and moon, bow down before him,

rescues us from all our foes.         dwellers all in time and space.

Alleluia, alleluia!                 Alleluia, alleluia!

Widely yet his mercy flows.         Praise with us the God of grace.

Words by: Henry Francis Lyte in 1834 

Lessons to live by:

• God is to be praised. Make sure you are one who fears, respects, and loves God.

• Trust and obey, for there is no other way to be happy in Jesus.

• Your check book, credit card statement, and calendar reveal if you fear and love God or if you love pleasure, money, or only love yourself

• Like it or not, the Bible teaches God is sovereign over all people and things.

• Are you tired of your sin and want forgiveness and freedom? Come to Jesus and He will give you rest from your struggles and guilt

• Be willing to die for Jesus, take up your electric chair, and follow Him in obedience