...Old Testament | New Testament | 1 | Genesis 1–5; Job 1–6 | Matthew 1–3 | 2 | Genesis 6–10; Job 7–12 | Matthew 4–6 | 3 | Genesis 11–15; Job 13–18 | Matthew 7–9 | 4 | Genesis 16–20; Job 19–24 | Matthew 10–12 | 5 | Genesis 21–25; Job 25–30 | Matthew 13–15 | 6 | Genesis 26–30; Job 31–36 | Matthew 16–18 | 7 | Genesis 31–35; Job 37–42 | Matthew 19–21 | 8 | Genesis 36–40; Psalms 1–6 | Matthew 22–24 | 9 | Genesis 41–45; Psalms 7–12 | Matthew 25–26 | 10 | Genesis 46–50; Psalms 13–18 | Matthew 27–28 | 11 | Exodus 1–5; Psalms 19–24 | Mark 1–3 | 12 | Exodus 6–10; Psalms 25–30 | Mark 4–6 | 13 | Exodus 11–15; Psalms 31–36 | Mark 7–9 | 14 | Exodus 16–20; Psalms 37–42 | Mark 10–12 | 15 | Exodus 21–25; Psalms 43–48 | Mark 13–14 | 16 | Exodus 26–30; Psalms 49–54 | Mark 15–16 | 17 | Exodus 31–35; Psalms 55–60 | Luke 1–3 | 18 | Exodus 36–40; Psalms 61–66 | Luke 4–6 | 19 | Leviticus 1–5; Psalms 67–72 | Luke 7–9 | 20 | Leviticus 6–10; Psalms 73–78 | Luke 10–12 | 21 | Leviticus 11–15; Psalms 79–84 | Luke 13–15 | 22 | Leviticus 16–19; Psalms 85–90 | Luke 16–18 | 23 | Leviticus 20–23; Psalms 91–96 | Luke 19–21 | 24 | Leviticus 24–27; Psalms 97–102 | Luke 22–24 | 25 | Numbers 1–5; Psalms 103–108 | John 1–3 | 26 | Numbers 6–10; Psalms 109–114 | John 4–6 | 27 | Numbers 11–15; Psalms 115–120 | John 7–9 | 28 | Numbers 16–19; Psalms 121–126 | John 10–12 | 29 | Numbers 20–23; Psalms 127–132 | John 13–15 | 30 | Numbers 24–27; Psalms 133–138 | John 16–18...
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...Commentary By Dr. Jim Denison, Pastor, Park Cities Baptist Church, Dallas, Texas Studies in 1 and 2 Samuel: Following God in Changing Times Lesson Four God’s Surprising Choice Focal Text 1 Samuel 9:1-4, 15-21; 10:1, 9-24 Background 1 Samuel 8—10 Main Idea God’s choices for people to serve him in specific ways can be surprising when measured by merely human standards. Question to Explore What opportunities are we missing because we are viewing people and situations from our limited human perspective? Quick Read God can use anyone who is yielded to his will. ________________________________________________________________________ Commentary Perhaps you’ve heard about Satan’s garage sale. All his tools were on display, their prices marked. Murder, anger, lust, greed, and others were available. At the end of the table was an isolated tool, more worn than any of the others. It was unnamed, but its price was the highest of anything on display. Someone asked Satan what it was. “Discouragement,” he replied. “Why is it priced so high?” “Because no one knows it’s mine.” If Satan cannot get us to refuse God’s call to service, he’ll seek to discourage us in that work. He’ll cause us to feel inadequate for his purposes, insufficient for his use. He __________________________________________________________________________ Page 1 of 5 Adult Online Bible Commentary. 1 and 2 Samuel: Following God in Changing Times—Lesson Four. Copyright © 2006 BAPTISTWAY PRESS®. Not...
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...Day Dates 1 2 3 4 5 6 7 8 9 Day 5 Day 6 Day 7 Day 8 Day 9 Day 10 Day 11 Day 12 Day 13 Day 14 Day 15 Day 16 Day 17 Day 18 Day 19 Day 20 Day 21 Day 22 Day 23 Day 24 Day 25 Day 26 Day 27 Day 28 Day 29 Day 30 Day 31 Day 32 Day 33 Day 34 Day 35 Day 36 Day 37 Day 38 Day 39 Day 40 Day 41 Day 42 Day 43 Day 44 Day 45 Day 46 Day 47 Day 48 Day 49 6-Jan 7-Jan 8-Jan 9-Jan 10-Jan 11-Jan 12-Jan 13-Jan 14-Jan 15-Jan 16-Jan 17-Jan 18-Jan 19-Jan 20-Jan 21-Jan 22-Jan 23-Jan 24-Jan 25-Jan 26-Jan 27-Jan 28-Jan 29-Jan 30-Jan 31-Jan 1-Feb 2-Feb 3-Feb 4-Feb 5-Feb 6-Feb 7-Feb 8-Feb 9-Feb 10-Feb 11-Feb 12-Feb 13-Feb 14-Feb 15-Feb 16-Feb 17-Feb 18-Feb 19-Feb 20-Feb 21-Feb 22-Feb 23-Feb 24-Feb 25-Feb 26-Feb 27-Feb 28-Feb Weeks Week 1 Week 2 Week 3 Week 4 Week 5 Week 6 Week 7 Week 8 SCHAUMBURG COMMUNITY CHURCH THROUGH THE BIBLE IN ONE YEAR Passages 1st Passage 2nd Passage (Old Testament) (New Testament) Genesis 1:1-2:25 Luke 5:27-39 Genesis 3-5 Luke 6:1-26 Genesis 6:1-7:24 Luke 6:27-49 Genesis 8-10 Luke 7:1-17 Genesis 11 Luke 7:18-5 Genesis 12 Luke 8:1-25 Genesis 13:1-14:24 Luke 8:26-56 Genesis 15 Luke 9:1-27 Genesis 16 Luke 9:28-62 Genesis 17 Luke 10:1-20 Genesis 18 Luke 10:21-42 Genesis 19 Luke 11:1-28 Genesis 20 Luke 11:29-54 Genesis 21 Luke 12:1-31 Genesis 22 Luke 12:32-59 Genesis 23 Luke 13:1-17 Genesis 24 Luke 13:18-35 ...
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...God used despite their personal challenges, oddities, or inadequacies Most of the biblical judges were heroes or deliverers more than legal arbiters. They were raised up by God and empowered to execute the judgment of God upon Israel’s enemies. The sovereignty of God over His people is seen in these accounts as God, the ultimate Judge (11:27), judges Israel for her sins, brings oppressors against her, and raises up human judges to deliver her from oppression when she repents. I. Reason for the Judges (Judges 1:1–2:23) The period of the judges followed the death of Joshua (1:1) when Israel was left with no central ruler. While the book of Joshua represents the apex of victory for the Israelite tribes, the book of Judges tells the story of their heartache and struggle to maintain control of the land. While the conquest of the land was relatively quick and decisive, the settlement of the tribal territories was slow and cumbersome. Many pockets of resistance remained (1:27–36), and the Israelites eventually settled on a policy of coexistence rather than conquest. The author concludes this section noting the cycles of apostasy, oppression, repentance, and deliverance that would follow because they would continue to sin and...
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...Deconstruction is a mode of interpretation which works by a careful and cautious entering of each layer within the story: “ The deconstructive critic seeks to find the thread in the text in question which will unravel it all or the loose stone which will pull down the whole building”. Deconstructive literary criticism uses binary oppositions. Binary oppositions can be defined as “ a pair of related terms or concepts that are opposite in meaning.” “Waiting for Godot”, a classic of modern theatre, is a tragicomedy in two acts which tells the story of two men, Vladimir and Estragon, who are waiting to meet a man named Godot. By using deconstructive literary criticism, the play can be analyzed threw the following binary oppositions: passive/active hopelessness/hope, forgetfulness/remembrance and staying/going. Vladimir and Estragon are in a constant state of waiting for Godot: “Nothing to be done. / I'm beginning to come round to that opinion."(Waiting for Godot). Although they are being passive they try to occupy themselves while waiting for Godot. Derrida states that in binary oppositions there is a unspoken hierarchy in which the first term functions as superior to the second term which is considered inferior: “ Derrida’s procedure is to invert the hierarchy in which the first term functions as privileged and superior and the second term as derivative and inferior. By showing that the primary term can be made out to be derivative from or a special case of the secondary term”...
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...1. Give the reasons for establishing a new type of government in Israel? What type of government is it?( 1 Sam 4:1-10; 1 Sam 8:2-5, 19-21) The Philistines fought and Israel was defeated. This is the reason why the people of Israel demanded Samuel to give them a king to govern them so that they may also be like other nations and that their king may govern them and go out before them and fight against their battle. Samuel prayed to the Lord and the Lord answered him and said to him that he should listen to the voice of the people in all that they say to him, only, he shall solemnly warn them, and show them the ways of the king who shall reign over them. Democracy is the type of government t in Israel during the time of Samuel for he listened to the people of Israel and granted their command. 2. What were the responses or attitudes towards the new type of government? The Lord commanded Samuel to anoint Saul to be the ruler over his people in Israel. Saul will save Lord’s people from the hand of the Philistines for he had seen the sufferings of his people because their outcry has come to him. a. 1 Sam 9-15, 10:6, 11:1-15 The Israelites rejoiced greatly for they had defeated the Ammonites. They had chosen the right king to govern them and lead them against a battle. b. I Sam 8:6-9, 11:18, 10:17-19 The people of Israel rejected their God who saves the, from...
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...Two: Melinda Cone BIBL 105 – B07 (Turabian Style) During the time of Samuel, while the Lord Yahweh was, and still is, the ultimate King of Israel, the nation desired a human king to rule over them.1 God desired for the nation of Israel to be set apart and for He, Himself, to be their King (Leviticus 20:26). At the people’s insistence, God relented, stepped outside of His will, and allowed them a human king.2 Desiring a king outside of God’s will and the covenant disobedience of those kings would come at a price for both Israel and her kings of the United Monarchy Period. Near the end of his life, the aging prophet, priest, and judge, Samuel, appointed his sons, Joel and Abijah, to be judges (1 Samuel 8:1). They were corrupt and unjust (1 Samuel 8:3). The people of Israel, wanting to be like her neighbors, thought having a king to rule over them would be better than having corrupt judges.3 Israel also wanted a king to lead them in battle. Good looking, tall, with even a regal air, Saul possessed many kingly traits and appeared to be the embodiment of what a nation would want in a king. He was from a wealthy family, with a good name, from the tribe of Benjamin, and he showed strong military leadership. For these reasons he was the people of Israel’s choice as king. God knew Saul’s appearances, however, hid many character flaws.2 With Israel pressing for a king even after Samuel gave them God’s warning, God relented, stepped outside of His divine will, and allowed...
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... David never truthfully responds or declares that he is in love with Michal. We can see that David only used her to fulfill his objectives and when he did not need her he abandoned her and did not look for her until she he needed her again. Along with this, we can also compare the relationship that David had with Michal with the relationship that he had with some of his other wives like Bathsheba and Abigail. 1 Samuel 18:20 shows us how Michal had fallen in love with David even before they got married. As 1 Samuel 16: 12 mentions, David was “ruddy-cheeked, bright eyed, and handsome.” These characteristics made him attractive to many of the women of the time. Along with this, his fame and power started to grow right after he killed goliath (1 Sam 18: 5-9), therefore Michal sees him as a hero and someone she sees herself with. Using her influence as the daughter of King Saul, Michal lets her father know about what she is feeling for David hoping that she can get married to him since her older sister Merab who was promised to David was given to Adriel the Meholathite (1 Sam 18). Her father accepted this request but not because he wanted to see her daughter happy but because he had other...
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...to lead the Israelites as a military power, to overwhelm the Ammonites. With “the Lord’s anointment (1 Sam 10:1),” Saul divided the troops, attacking and overwhelming the Ammonites with military prowess. One can clearly see that the Lord had told him to fulfill an action, and Saul went forth with complete competence. Further, he displays a deep-seeded respect for God and his relationship with both the Lord and the Israelites, when stating after the fight, “No man shall be put to death this day! For this day the Lord has brought victory to Israel (1 Sam 11: 13).” This is, of key importance, the primary example of Saul recognizing the Lord’s divinity, and acting exactly as the Lord had commanded. Saul’s obedient actions, however, are compromised when he makes an unlawful sacrifice after Samuel explicitly stated, “I will come down to you to present burnt offerings and offer sacrifices of well-being. Wait seven says until I come to you and instruct you what you are to do next” (1 Sam 10:8).” Consequently, Samuel prematurely warns Saul of demise: You acted foolishly in not keeping the commandments that the Lord your God laid upon you! Otherwise the Lord would have...
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...4 2/24/17 Macbeth Macbeth is a story of a hero turned villain. It explores the cause and effect of sin, outlining the downfall of an ambitious, prideful man whose strong commitment to evil destroys him and his kingdom. The Bible has multiple historical stories that parallel to the story of Macbeth. Macbeth multiplies his sin by attempting to kill the man he fears will inherit the throne after him: Banquo and his son, Fleance. This event recalls another Biblical story, one that corresponds to the story of Adam: the story of Israel's first king, Saul. The link between the story of Adam and Saul lies on the surface for an advanced reader of the Bible. Every new leader is an Adam in some sense. For example, in the book of Genesis, Noah and Abraham are identified as new Adams through repetition of instruction given to Adam in their stories. This Adam theme that was defined clearly in Noah and Abraham becomes an undertone for the rest of Scripture. It finds it's ultimate fulfillment in Christ, the last Adam. However, Saul, the first king of Israel, can be seen only in the new Adam framework. Shakespeare noticing the relationship between Saul and Adam is seen both in subtle and explicit allusions to the story of Saul. An example of an...
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... but he didn’t have what it took to be a great king. David was known as the “man after God’s own heart” (1 Samuel 13:14, NKJV). He was a much better king than Saul. Solomon was one of the wisest people in entire Bible, yet sin crept in and brought the downfall of Israel. God answered His people’s prayers for a king but none could have been more different from one another than Israel’s first three kings: Saul, David, and Solomon. The desire for a king was not new to the people of Israel. The Israelite people had cried out for a king in the past. Judges 8:22 says, “The Israelites said to Gideon, ‘Rule over us, you, your son and your grandson, because you have saved us from the hand of Midian.’” Gideon had just wiped out the army of Midian. When his people asked him to be king, he wanted nothing to do with it, saying, “I will not rule over you, nor shall my son rule over you; the Lord shall rule over you” (Judges 8:23, NKJV). Their desire for a king was not necessarily wrong either. It had been foretold numerous times in the past that a king would rise up. In Genesis 17:6, God told Abraham that kings will come from him. Numbers 24:17 says, “I see him, but not now. I behold him, but not near. A star will come out of Jacob. A scepter will rise out of Israel. I will crush the foreheads of Moab, the skills of all the people of Sheth.” Nevertheless, their desire for a king was rooted in sin. They refused to listen to Samuel with he tried to tell them that God would be their king saying, “No...
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...For the average person of the present, there is a general understanding that Jerusalem is an important place with grand historical and religious significance. Historically, Jerusalem has withstood an array of both consecrated and detrimental events that have been described and deciphered through ancient texts and relics. Shrines, altars, pillar figurines and other architectural remains of cult sites have been found in countless locations that are connected to ancient Israel. Aside from the archaeological discoveries that depict the city as a significant place, the Hebrew Bible is also a significant source that portrays the city as vital and sacred through the thoroughly outlined events in its many chapters. The biblical passages in 2 Samuel 24, Psalm 46 and 48, 2 Kings 8, Ezekiel 47, and Deuteronomy 12 all contain vivid imagery and symbolism that contribute to the sanctification of Jerusalem and the Temple. Each uniquely portrays either the ancient city or the Temple as a sacred space. Using Mircea Eliade’s concepts of hierophany, axis mundi, and imago mundi from his work The Sacred and Profane, one can effectively analyze and understand how the events and imagery in each of the biblical texts depict either Jerusalem or the Temple as a holy place separate from and higher than the mundane aspects of everyday life. and represent the concept of a cosmic mountain.?.. Eliade defines hierophany as a manifestation of the sacred that reveals a fixed point at the center of the world...
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...was no longer good enough. Israel’s lack of obedience caused them to anoint a king that also lacked faith in the Lord. Man is broken and even great leaders have flaws. Israel’s demand for a king ultimately resulted in the division of the kingdom. During the time of Samuel, the people of Israel desire a king. God had promised to provide for the Israelites and in return God asked for obedience and love. Throughout the Old Testament God always provided for the Israelites yet God’s people regularly rejected him. God was no longer valued as king, and the people of Israel asked God to give them a King. In 1 Samuel 8:5 the elders came to Samuel and said “You are old, and your sons do not follow your ways; now appoint a king to lead us, such as all the other nations have (NIV).” Samuel warned the people of Israel that a king would reign over them and claim the people as rights, yet the Israelites neglected to listen. Israel desired a king in flesh to lead them into combat and keep them accountable. All other nations had a King, therefore Israel wanted a king. Samuels spoke to the people, “When that day comes, you will cry out for relief from the king you have chosen, but the Lord will not answer you in that day (1 Samuel 8:18)” but his warning fell on deaf ears. God granted the Israelites wish, which was to lead themselves. An ideal king is attractive, tall, strong, with an outstanding battle resume. Saul possessed all of these attributes. Ultimately, Saul’s “resounding victory over...
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...doesn’t appear in the Bible, Scripture does give us numerous examples of mentoring. Moses was mentored by his father-in-law Jethro, first as son-in-law and then as a leader (Exodus 18). The mentoring relationship between Eli and Samuel prepared Samuel for the tasks and responsibilities that were his after Eli’s death (1 Samuel 1–4). Jesus mentored His disciples (Luke 9), and both Barnabas and Paul excelled in mentoring (Acts 9–15). Jesus made His style of mentoring clear: He led so that we can follow. He said, “If anyone will come after me, let him deny himself, and take up his cross and follow me” (Matthew 16:24-26). Because He is our leader and we are to follow Him, Christian mentoring is a process dependent upon submission to Christ. Neither the mentor nor the candidate controls the relationship. As such, the process is best characterized by mutual sharing, trust, and enrichment as the life and work of both participants is changed. The mentor serves as a model and a trusted listener. The mentor relies on the Holy Spirit to provide insight, change lives, and teach through the modeling process. The Apostle Paul spelled out mentoring as his leadership model very simply. “Follow my example as I follow the example of Christ” (1 Corinthians 11:1). “Whatever you have learned or received or heard from me, or seen in me—put it into practice” (Philippians 4:9). In essence, he is saying, “Let me mentor you. Let me be your role model.” He reminds the new Christians at Thessalonica...
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...* An aged leader was one of the reasons for demanding new leadership (1 Samuel 8:1). Samuel had grown old, and apparently his age was beginning to affect his ability to lead the nation. It appeared he would not live much longer and the people feared that the nation might slip back into the lawless days. A corrupt leadership and judicial system was a reason for demanding a new system of government (1 Samuel 8:2-3). Because of his age, Samuel had appointed his two sons to succeed him: Joel, which means "the Lord is God," and Abijah, which means "my father is the Lord." With Samuel as their father, they had received a godly upbringing. But they lived hypocritical lives: they did not follow in the steps of their father. They turned away from God and became greedy for money. They accepted bribes and perverted justice. In determining controversial cases, they accepted bribes and ruled in favor of the oppressor or guilty party. This wickedness reminded the people of Eli's two sons, and they feared returning to the lawless, corrupt days of the judges. Thus, a desire arose within the people for new leadership, the leadership of a king. A desire to be like the surrounding nations was another reason the Israelites requested a king (1 Samuel 8:4-5). Note that the tribal leaders of Israel gathered together and traveled to Ramah. In conference with Samuel, they laid out their three reasons for desiring a king: Samuel was old, and his sons did not walk in his godly ways; therefore, they desired...
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