Category Archives: Bible Study

SAMUEL

Samuel’s life showed promise from even before he was born. He was born to two godly parents, Elkanah and Hannah (I Sam. 1:1,2). Elkanah was of the line Kohath, whose descendants were in charge of bearing the holy furniture and utensils of the tabernacle (Num. 4:15). Both Elkanah and Hannah were faithful in their yearly worship at the tabernacle at Shiloh (I Sam. 1:3). That his mother Hannah fiercely believed in God is evidenced by her prayer to Him for a son (I Sam. 1:10,11). Her faith is further demonstrated by her acceptance of what Eli the Judge told her concerning God blessing her with a son (I Sam. 1:18). It is once more demonstrated by her keeping her vows to dedicate her son to God after he was born (I Sam. 1:11, 22). Even the name “Samuel,” which means “asked of God,” demonstrates her faith in God (I Sam. 1:20). Being born into a God-fearing family is a blessing.

Though loved by his mother and father, Samuel grew up not at their home in Ramah (I Sam. 1:19), but lived at Shiloh and studied at the feet of Eli where he ministered unto the Lord, girded with a linen ephod, even though he was but a child (I Sam. 2:11,18). His character and life is contrasted to that of Eli’s sons, who are described as “sons of belial,” who knew not the Lord (I Sam. 2:12). Samuel had a winning personality, for he grew in favor with both God and man (I Sam. 2:26). Eventually, all Israel came to understand that the Lord was with him, letting none of his words fall to the ground, or not come to pass, and “knew that Samuel was established to be a prophet of the Lord” (I Sam. 3:19).

The times in which Samuel grew up were troubled times, ones in which many people were not faithful to the Lord. Men abhorred the offering of the Lord (I Sam. 2:26). Women were committing immorality with the priests (I Sam. 2:22) and the priests were stealing from and committing violence against those who came to worship (I Sam. 2:13-16). God spoke to no one perhaps because there were so few of that age worthy to receive a revelation from God (I Sam. 3:1). However, in these days when the word of God was precious God chose to speak to Samuel, even while a young child, instead of the aged but compromised Eli (I Sam. 3:2–8). Samuel, having never experienced a revelation before, did not understand at first that God was calling him (I Sam. 3:4,5,7).

When Samuel had ran to Eli three times to see what he wanted, for he thought it was Eli that was calling him, not Jehovah, Eli instructed him to listen to God (I Sam. 3:8,9). This is good advice for all of us, advice Eli, himself, should have taken with regard to his sons. The Lord chose to deliver this powerful warning to Eli through this young man Samuel. Another aspect of Samuel’s character reveals itself when Samuel is reluctant to inform Eli of God’s judgements against him until he is commanded to do so by Eli. He feared to show Eli the vision, perhaps out of concern for Eli (I Sam. 3:17). But when he was pressed by Eli, Samuel told him everything and held nothing back (I Sam. 3:18). He was faithful in revealing the word of God. It is now Samuel’s word that is heard by Israel as Eli dies at the news that the ark of the covenant is taken (I Sam. 4:1,15-18).

Samuel’s first test as a leader came when he rallied Israel to repent from their worshiping of false idols and to turn to God and serve only Him. It was only then that the Lord could deliver them from the yoke of the Philistines (I Sam. 7:3). Israel hearkened unto Samuel and put away their idols of baalim and astaroth and served the Lord only (I Sam. 7:4). It was then that Samuel cried unto the Lord and the Lord heard him (I Sam. 7:9). After God miraculously stops the advance of the Philistines, the Israelites pursue after and defeat them and Samuel raises a memorial stone, Ebenezer, or, stone of help (I Sam. 7:12). In our own worship we often sing of this Stone of Help.

Just as it was in Eli’s life, the great flaw in Samuel’s life was his sons. We learn from Samuel, himself, for he is the author of this book, that his sons did not walk in his ways (I Sam. 8:5). They were hungry for dishonest gain and were willing to pervert judgement in order to get their money (I Sam. 8:3). The goal in obtaining money this way is usually to fund some kind of profligate living. We are not told how it came to be that his sons were sinful, but, while every child is ultimately responsible for his own conduct, the path upon which he travels is determined by his upbringing in the home (Prov. 22:6). Eli did not restrain his sons when they made themselves vile (I Sam. 3:13). Perhaps Samuel was too busy to make the right choices regarding his son’s training.

Samuel is reckoned as the last of the judges (I Sam. 7:15,16). It is during this time that the children of Israel asked for a king. Because Samuel’s sons were wicked and Samuel was growing older, the children of Israel requested a king to rule over them so that they could be like the nations round about them (I Sam. 8:6). Samuel didn’t like it but the Lord told him that they were not rejecting him but were rejecting God (I Sam. 8:7). Samuel anointed the first king, Saul, who turned out to be just what Samuel had warned them against. It was also Samuel who told Saul that God rejected him from being king because he had rejected the word of the Lord (I Sam. 15:23). Finally, Samuel anointed the second king of Israel, king David (I Sam. 16:12,13).

While Samuel was last of the judges, he was first of the prophets (Acts 13:20; 3:24). While Moses was a prophet, and even Enoch had prophesied before him (Jude 14), and others are declared to be prophets, there was no regular succession of prophets until Samuel. We have seen that when Samuel came on the scene there was no open vision (I Sam. 4:1). During his days, however, there sprang up schools of prophets (e.g., I Sam 10:5; I Sam. 19:19-24). The Jews referred to Samuel as the “chief of the prophets.” In scripture, he is sometimes placed beside Moses (Ps. 99:6; Jer. 15:1). It is in his books that we find the prophecy that God would build a house for David and a throne (II Sam. 7:12ff – though these sections were probably added later by Nathan and God). Luke records that it is Christ who was the fulfillment of these prophecies (Acts 3:24).

Eric L. Padgett

ELI

The name Eli means “lofty” or “ascension,” and could possibly be a shortened form of Eliel, meaning “God is high” (Hastings). He was a descendant of Ithamar, the fourth son of Aaron, one of the two sons of Aaron which ministered in the priest’s office after Nadab and Abihu were struck dead when they offered a strange fire before the Lord (Lev. 10:1,2; Num. 3:4). Eli is distinguished as the first of the priests in Israel’s history to also function as a judge (I Sam. 1:9; 4:18). As a judge, he ruled for forty years, following Samson. There is not much information given regarding Eli and Eli is always mentioned, not for his own sake but, as his life is intertwined with others.

The time in which Eli served as judge, as recorded by Samuel, was marked by an absence of open revelation (II Sam. 3:1). We can assume from that fact that Eli eventually perceived that the Lord was talking to Samuel, that he had previously experienced such revelations on occasion himself, but not frequently (I Sam. 3:8). There were still a few prophets in Israel. Deborah had been a prophetess (Judges 4:4). A man of God also came to speak to Eli regarding the future of his house (I Sam. 2:27). This period was also marked by continued fighting with the Philistines (I Sam. 4:1) and it was also a time when men began to abhor the worship of God, precipitated in some measure by Eli’s wicked sons (I Sam. 2:17).

The first time we meet Eli is when he encounters Hannah (I Sam. 1). The account is more about Hannah than Eli but there are lessons to be learned from his actions. Hannah is the wife of Elkanah, who is also married to Penninah (I Sam. 1:2). Hannah is barren and Penninah, who had born children to Elkanah, would not let her forget it (I Sam. 1:6). When Hannah, weeping and sobbing, pours out her heart to God in prayer for a son, Eli notices her, that “her lips moved, but her voice was not heard” (I Sam. 1:13). From this Eli assumed she was drunk.

Does it tell us anything about Eli that he would assume Hannah was drunk from just this information? Not only did he assume Hannah was drunk, but also condemned her for it without a fair hearing? It is very possible, perhaps even likely, that, there were many in that society who were given to such vices as he imagined her to be practicing and his condemnation of this would have been just. But Eli seems here to quickly jump to the conclusion that Hannah must needs be like all others in that society. His quick and unmitigated condemnation of sin, was commendable. But Eli was a judge of Israel and a priest of the Lord, both positions requiring patience and understanding, which Eli failed to show.

On the other hand, when Eli learned from Hannah the truth about the situation, he quickly blessed her and prayed God that He would grant her petition. When Hannah’s petition was granted of the Lord, and she bore a son, she brought the child, as she promised, to Eli, with whom he stayed for the remainder of Eli’s life (I Sam. 1:15,28). The child Samuel ministered unto the Lord before Eli. He was educated by Eli and trained by him to serve the Lord. The contrast between how Samuel was trained by Eli and how Eli reared his sons is quite stark. Samuel grew up to be a great prophet and judge of Israel while Eli’s sons were corrupt. This contrast is thrice pointed out, once before and twice after the sins of Eli’s sons are described (I Sam. 2:11,18,26).

The great tragedy of Eli’s life is the wickedness of his sons (I Sam. 2:12). They took portions of the offerings that did not belong to them, they threatened violence if their demands were not met and they lay with the women that assembled at the door of the tabernacle of the Lord (I Sam. 2:13-16,22). Their father, Eli, condemned these wicked practices and warned them against sinning so against the Lord, but they would not listen (I Sam. 2:24,25). Certainly these two sons were guilty of great crimes against the people, against Eli, against the tabernacle and most of all against God.

Eli’s warnings notwithstanding, the Lord placed the blame on him because he apparently honored his sons above the Lord (I Sam. 2:29). Eli was the High Priest and was responsible for the conduct of all the priests, especially his own sons. The fact remains that Eli did not stop his sons from these practices. The Text says that Eli was guilty of “kicking” at the Lord’s sacrifices because he did not stop his sons. He was guilty by his association with them in these things and lack of action against them. Indeed, he may have even benefited from their actions. The Text again says you “make yourselves fat,” plural, which includes Eli. Was Eli receiving a kickback from his son’s actions? It pains one to think that Eli might have had such a flaw hidden in his heart.

The fierceness of the judgment God placed on Eli for his crime (of not restraining his sons) is indicative of the seriousness of the crime of which Eli had been guilty. The judgment affected the future of his line for all his descendants would die before they were very old (I Sam. 2:33). This especially included his two sons who were both going to die in the same day (I Sam. 2:34). This prophecy was fulfilled when, later, the Philistines would take the ark and kill both Hophni and Phinehas (I Sam. 4:11). Phinehas’s son, Ahitub, could not have been priest very long for his son Ahimelech was priest during the days of Saul.  Ahimelech was slaughtered by king Saul (I Sam. 22:16-19).  His son Abiathar was removed from the priesthood by Solomon (I Kings 2:27).

What a tragic ending to a man, a life, and a family.

Eric L. Padgett

DEBORAH

The time in which Deborah lived was notable for its lack of heroes. Apparently, there were no men qualified to lead. If there had been, it would have been likely that they would have been used by God to lead and judge the children of Israel. But since there was no one else, God used a woman named Deborah. That is not to diminish Deborah in any way. It is not to say that she was not a great leader, it is not that she did not shine as a virtuous woman, it is not to say that she was not wise enough to judge God’s people, for she was all these things. But God had set man into that leadership role and only in remarkable circumstances would a woman be required to fill it.

The times were desperate. After the death of Ehud, Israel was spiritually weakened, engaging once again in the numerous sins which haunted Israel nearly all its existence (Judges 4:1), and for this cause God sold them into the hand of Jabin, king of Canaan (Judges 4:2). It is during troubled times like these that men turn to the Lord, and this time it was no different. The children of Israel, after twenty years of Canaanite oppression, cried unto the Lord in their distress and the Lord answered their prayer with the leadership of Deborah.

The name Deborah means “bee.” It was a rare name for only one other woman in the Bible wore it, Rebekah’s nurse (Gen. 35:8). We are told that Deborah was the wife of one Lapidoth, about whom we know nothing more (Judges 4:4). Some have rendered this “woman of splendors.” Others have suggested that this means “woman of Lapidoth,” signifying her place of birth. But if it is correctly translated as “wife,” then she was a married woman, possibly even the mother of children, though the role of mother mentioned here probably had more to do with her role as a leader in Israel (cf. 5:7). Thus, she had many roles in her busy life and was capable of balancing them all, as women have done all down through time.

As a judge, she was renowned, for the children of Israel came up to her for judgment (Judges 4:5). Earlier, in the days of Moses, when issues arose among the people, they would bring their concerns to him and he would settle the matter (Ex. 18:13). The same was true in the days of Samuel, who would act as a circuit judge and go between Ramah, Bethel, Gilgal and Mizpeh (I Sam. 7:16,17). Later, when the number of cases increased, Moses added other judges to help, but all hard cases were brought to him (Ex. 18:14-26). The same was true with Samuel, as he grew older and the cases became too much of a burden, he made his sons judges (I Sam. 8:1). But Deborah apparently handled all these cases by herself.

She was also called a prophetess (Judges 4:4). The term “prophet” was applied to no other judge, though naturally these judges were in some fashion guided by the Lord (Heb. 11:32). There were other women throughout Biblical history who were chosen by God to be prophetesses. First, there was Miriam, the sister Moses (Ex. 15:20). After Deborah we find a Huldah during the time of king Josiah (II Sam. 22:14-20). When the book of the law was found, they went to Huldah instead of Jeremiah, though he was available (cf. Jer. 1:2,3). A prophetess named Anna lived during the period of the birth of Christ and spoke of the redemption that Christ would bring (Luke 2:36-38). Finally, the four virgin daughters of Philip, the evangelist, are referred to as those which could prophesy (Acts 21:8-10).

While Deborah was the judge of Israel, she also recognized the need for a military man to execute God’s plan of defeating Israel’s enemies. Whether it was God’s plan to chose Barak or whether this detail was left up to Deborah we cannot say, but he must have had some background in the art of war. He was able to gather ten thousand men out of Naphtali and Zebulon and march against Sisera. This was a command of God (Judges 4:6). While Barak had the skill, Deborah held the moral and spiritual influence to give Israel the confidence to act. Barak would not go up without Deborah by his side (Judges 4:8).

Curiously, in the Hebrews Hall of Faith, Paul mentions Barak but does not mention Deborah (Heb. 11:32). But it was Deborah who surely exhibited the greater faith in following the commands of God. It was she who motivated him to act. It was she who had faith to go. It was she who spoke the commands of God. It was she who judged Israel. It was she who was doing what Barak and others ought to have been doing all along. And while Barak had a major role in the defeat of Jabin, it was two women who were to truly instrumental (Judges 4:9). First, until Deborah, the villages ceased, the highways were empty, and there was no spear among forty thousand in Israel. She brought the country back to God and encouraged the defeat of Jabin. Second, it was Jael who delivered the final, fatal blow to Jabin (Judges 4:21).

Deborah is a great example to women and men of all ages. She was a faithful wife to Lapidoth. She cared for the people of Israel as her own children, and perhaps for her own children, as well. She judged Israel and guided them in difficult times. She motivated Barak to obey God’s commands to take back the country from foreign invaders. May God give us more leaders with the character and charisma of Deborah!

Eric L. Padgett

JOSHUA

More often than not, when an individual follows in the steps of some great person, whatever the situation may be, failure, or at least disappointment, is to be expected in varying degrees as critics compare the latter to the former. This was definitely not the case with Joshua following Moses as the leader of God’s people. While Moses remained unparalleled as a leader, a prophet and lawgiver (Deut. 34:10-12), Joshua came to be trusted as a great leader of God’ people in his own right (Josh. 1:16-18).

When we first meet Joshua (Ex. 17:8), he is apparently already a leader of some note. When Israel met their first foreign opposition coming out of Egypt in the Amalekites, Moses turned to Joshua to lead an army to defeat them. From the fact that out of all the men who came out of Egypt Moses chose Joshua to lead a group of men to fight, he must have already won a reputation as a warrior. The judgment as to whom Joshua would lead, was left up to his impeccable discretion (“choose out men”), implying that all things having to do with battle, could be safely entrusted to the capable hands of Joshua.

Joshua had been born a slave in Egypt and was relatively young (cf. Ex. 33:11), probably between forty and forty-five at the time of the Exodus. What circumstances lead to his being chosen as a leader are not revealed (just as Moses’ exploits are not revealed – Acts 7:22), but God seems to have had His eye on him early, for Moses was instructed to “rehearse” these things in the ears of Joshua and write them in a book for a memorial (Ex. 17:13). God would later charge Joshua to meditate in the things written in the book (Josh. 1:8). The great testimony to Joshua’s character and leadership is that during his days, and the days of those who lived with Joshua, the children of Israel served the Lord (Josh. 24:31).

Moses described Joshua as his “minister” or “attendent” or “servant” (Ex. 24:13; Num. 11:28). It was Joshua who went up with Moses into the Mount of God while Aaron and Hur stayed back to deal with the issues the people raised (Ex. 24:13, 14). It was Joshua who remained at the Tabernacle, presumably to gaurd it from desecration by sinful hands (Ex. 33:11). It was Joshua who, when Moses learned that he would not enter into the promised land, was appointed by God as Moses’ successor (Num. 27:15-23). It was Joshua who lead the children of Israel across the Jordan and into the promised land (Deut. 1:38; Josh. 3). It was Joshua who led the children of Israel in the taking of the promised land (Josh. 1:1-9).

When the time came to spy out the land, Joshua and Caleb were the only two who brought back a positive, good report (Num. 14:6-10). They said “let us go up at once and posess it; for we are well able to overcome it” (Num. 13:30). All the rest cried in despair that the land “eateth up the inhabitants” and is posessed by giants and people that are stonger than they (Num. 14:31-33). While the report of the other ten fomented doubt and insurrection, Joshua’s report, along with that of Caleb, exhibted trust, courage and faith in God. But Joshua’s report was also rooted in a military background and was not just a fanatic’s rave.

The one word that is often associated with Joshua is the word “courage.” He is exhorted to be strong and of “good courage” (e.g. Josh. 1:6,7,9). Perhaps the constant use of this term with Joshua suggests that he had unspoken doubts and fears. No good leader leads with abandon. With the sensible, there are always reasonable fears. But courage allows the righteous to be bold as a lion (Prov. 28:1). Paul encouraged us to stand fast in the faith, quit like men, be strong (I Cor. 16:13). God has not given us the spirit of fear, but of power and love and a sound mind (I Tim. 1:7). Let us pray that we have the courage of Joshua.

The Bible tells us that the man we know as Joshua was originally named Oshea (Deut. 32:44). At some point, Moses changed his name to Jehoshua, either when he was sent to spy out the land of Canaan (Num. 13:16) or, perhaps, when he won his first victory over Amalek (Ex. 17:8-16). Oshea means “help” or “salvation.” But “Jehoshua” means the same thing with God’s name attached to the beginning, meaning “Jehovah saves.” Another form of the name is “Jeshua” (Num. 8:17). In the New Testament, “Jesus” is the Greek equivalent to this Hebrew name. The name “Jesus” means “Saviour” “because He shall save His people from their sins” (Matt. 1:21).

Just as Joshua brought the children of Israel into the promised land, our Lord Jesus brings us into the promised land of Heaven. In Hebrews chapter four, when Paul wrote about the rest that the Lord had promised to His people, the translators of the King James Version correctly translate this “Jesus” (Heb. 4:8). It was Jesus, the Angel of His Presence, Who led the children of Israel out of Egypt, through the wilderness and into the promised land (Ex. 32:20-23, 14:19; 32:34, 33:2, 14; Num. 20:16; Josh. 6:2; Is. 63:9; I Cor. 10:4,9) and it is Jesus which will lead us into Heaven (John 14:1-6).

Eric L. Padgett

JACOB

Jacob formed the third part of the well-known patriarchal triad of Abraham, Isaac and Jacob (cf. Matt. 22:32). The Lord Himself was the first to use this description to Moses when He described Himself as their God (Ex. 3:6). Despite the fact that very early on Jacob’s life was not always exemplary, God chose him to bear twelve sons, which would become twelve tribes, which would become strangers in a land not theirs but would come out a great nation, just as God had promised Abraham (Gen. 15:13,14).

Jacob was born in answer to the prayers which Isaac offered on behalf of his wife, Rebekah (Gen. 25:21). Like Sarah, she had been barren. But while Sarah bore a child through God’s miraculous intervention, such was not necessarily so in Rebekah’s case. But God’s providence was at work. Even before his birth, God had chosen Jacob for a purpose (Gen. 25:23; Rom. 9:11-16). Paul showed how this demonstrated God’s sovereign will (Rom. 9:11-24).

As noted above, Jacob’s early life was less than exemplary. First, he deceived his brother into giving him his birthright (Gen. 25:29-34). A birthright was the right of the firstborn son to receive special blessings, including a double portion of the personal inheritance (Deut. 21:15-17). Later, he deceived his father into giving him the blessing that was to be Esau’s (Gen. 27:1-40). Jacob’s name meant “the supplanter” and he lived up to his name (Gen. 27:36). Instead of trusting the Lord and asking Him for guidance, he always acted on his own.

The deception in these instances was bad enough, but Jacob and Rebekah knew of the promises of God. God had fulfilled His promise that through Isaac the seed and blessings would come. Nevertheless, just as Sarah had tried before her, Rebekah was trying to force God’s hand into bringing about the advancement of her son on her own terms. We cannot force God’s hand. Even our Lord prayed, “O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt” (Matt. 26:39). One has only to look at the religious world to see the attempts by man, over and over again, to circumvent God’s will with their own.

Every sin has its consequence (Rom. 6:23). Sometimes the consequences are immediate. Jacob’s deception naturally resulted in Esau’s intense anger. This kind of anger–the kind of anger that wants to kill–reaches back to the immediate, post-garden days of the Adam and Eve family (Gen. 4:1-8). However, such anger should not be nursed or fed (Eph. 4:26). Anger, even the small kind, resteth in the bosom of fools (Ecc. 7:9). Although Esau had sworn to kill Jacob, in the end his anger was abated because of his own prosperity and he reconciled with his brother. What a contrast with Cain and Abel!

You can see the transformation in Jacob’s life. Early on Jacob is not recorded as speaking to God or even acknowledging Him. Somewhere along the way to Haran, as he fled Esau, God appears to Jacob above a ladder to heaven and gives Jacob the same promise He had given to Abraham. Jacob there vows that if God bless him, then God shall be his God (Gen. 28). When Jacob is ready to leave Laban, he finally acknowledges that God had been with him (Gen. 31:5,42).

Now, before this reunion and reconciliation with Esau, Jacob dwelt in fear of meeting his once angry brother(Gen. 32:11). Not only does he pray to God, which is something he was not said to have done heretofore, but he acknowledges that he was unworthy “of the least of Thy mercies,” and admitted his fear (Gen. 32:9-11). To prepare him for this meeting, and for the rest of his life, the Lord causes Jacob to wrestle “a man,” which was, presumably, the Lord. (Jacob says that he has seen God “face to face” (Gen. 32:30) and the Angel says that Jacob had power with men and with God (v. 28)). With that new courage, Jacob faced his brother and the two were reconciled.

The God of Abraham and the God of Isaac had truly become the God of Jacob! The Lord changed the name of Jacob, the supplanter, to Israel, the prince of God (Gen. 32:28). At God’s command, Jacob goes back to Bethel and builds an altar to the Lord and has his people put away their gods (Gen. 35:1-15). Through God’s providence, he ultimately ends up in Egypt so that his seed would be saved from famine and become a mighty nation that comes out of Egypt (Ex. 12:35,36; Ps. 105:37). Finally, in faith, he blesses his sons and both the sons of Joseph (Heb. 11:21).

Eric L. Padgett

CAIN AND ABEL

Notwithstanding their closeness to the Creation and their proximity to the Creator, there is nothing we read in the Sacred Account of Adam and Eve and their sons that suggest to us anything but that they were susceptible to the same temptations we ourselves now face daily (I John 2:15-17). We have seen the Fall of Adam and Eve from their fellowship with Jehovah. Now we read of the tragic incidents surrounding their children, Cain and Abel. This first family tells us much about us.

Cain was firstborn. His interests lay in the field. His brother Abel was a keeper of sheep. Both men brought an offering to the Lord, but only Abel’s was accepted. Multiple theories have been put forward as to why God rejected Cain’s offering and most of the time it centers on Cain’s attitude. And while Cain’s attitude certainly left a lot to be desired, this most certainly was not the sole reason, or even the main reason, the Lord rejected his offering.

No less than Jesus tells us that Abel was righteous (Matt. 23:35). Righteousness comes from keeping the commandments of God, for “all Thy commandments are righteousness” (Psalm 119:172). Paul tells us that now, today, it is in the gospel that the righteousness of God is revealed (Rom. 1:17). If Abel was righteous, then it was because he kept the commandments of the Lord. Indeed, the Lord tells Cain, “If thou doest well, shalt thou not be accepted” (Gen. 4:7). Clearly, the Bible reveals that Cain’s transgression was that he was not righteous, he did not do well, he did not obey.

Additionally, Paul declares that “faith cometh by hearing, and hearing by the word of God” (Rom. 10:17). Paul also declares that Abel presented his offering by faith (Heb. 11:4). Now, if faith comes by the word of God, and Abel presented his offering by faith, then Abel presented his offering according to the word of God. That is, he did well in obeying God’s commands.

This also explains why Cain was condemned. It was not an arbitrary, gratuitous dislike of Cain or his offering that led to God’s disapprobation, but a legal condemnation based on Cain’s disobedience of God’s revealed law. When has it ever been otherwise? Anyone today who similarly alters God’s commands, or who adds to or takes therefrom, shall likewise partake of God’s judgments (Rev. 22:18,19). The wrath of God cometh on the children of disobedience (Eph. 5:6; Col. 3:6).

If there are no other lessons to be taken from this historical account, this would be quite enough, for it is vitally important. It is a lesson that is taught over and over again throughout scripture. But Cain’s transgression of God’s commands led to other sins, as well. The man who cares not if he obeys God’s commands in worship, will care little about God’s commands in general. Cain is a case in point.

When the Lord condemned Cain for his disobedience in worship, instead of being contrite and humble, he became jealous, hateful and angry. God’s instruction to Cain was not to go seek to manage his anger, but to do well! God’s remedy for anger is to be obedient to Him! The way to acceptance with God is not through self-will, but humble obedience. Nevertheless, he took out his hatred on his righteous brother Abel. How very sad it is that the first account that we have of murder is meted out by a brother upon a brother.

Abel was the first martyr. He suffered for himself because he did well and the voice of his blood cried out from the ground as a witness (Gen. 4:10). The blood of Abel and of all the righteous prophets was required of that people which persecuted and killed them and then crucified the Saviour (Matt. 23:34-38). Jesus suffered for all because He did well. Today, the blood of Jesus speaks of better things than that of Abel’s (Heb. 12:24; I Pet. 1:18-20).
Eric L. Padgett

EVE

Because man was created as a social creature, and yet was all alone as a human being created in the image of God, there was something missing in his life, something that would make him complete. When God brought all the animals before Adam to see how he would classify them, he found that there were none that met his specific needs of companionship fully. For man to have those needs fulfilled, God anesthetized him, took one of his ribs and made the perfect female companion from it. We can only imagine what this first woman might have looked like. Presumably she was as perfect as was the first man. What a simple but beautiful marriage ceremony it must have been when God gave away the bride!

Adam used two terms to describe his wife. The first described her origins. When the Lord brought her unto Adam, he named her “woman,” because she was taken out of man (Gen. 2:20). God gave the command to be fruitful and multiply and replenish the earth (Gen. 1:26,27). This command could not be obeyed by one man alone. Thus, the woman was necessary to help man fulfill God’s commands. In fulfilling this command, the woman became the mother of all living, that is, of all other human beings. The second term used was a personal name and it described her relationship to the rest of mankind. Adam called her “Eve,” which means “life giver” (Gen. 3:20).

Adam and Eve were both similar and yet different. Those differences and similarities still persist in the human race today. Unfortunately, Eve was the more emotional of the two and was more easily susceptible to persuasion. This is not a guess. Studies show this to be true. Furthermore, the Bible tells us Eve was the “weaker vessel” (I Pet. 3:7). Also, the Bible tells us that “Adam was not deceived, but the woman being deceived was in the transgression” (I Tim. 2:14). Have you ever wondered why satan tempted Eve first? Why not go after Adam who was created by God? Might it stem from the fact that he knew the woman would be more susceptible to his temptation and that he could get to the man through her?

Which leads us to another fact which we glean from the Text about the woman, and that is that she exercised a great influence over the man. Adam knew God’s law and he knew the penalty for breaking it. Presumably, so did the woman, but Eve was apparently deceived by the serpent about the results of eating the forbidden fruit. She “saw” that the tree was “good for food” and a “tree to be desired to make one wise” and that it was “pleasant to the eyes.” She fell for diabolical lie that God was trying to hide something from her.

Adam’s failure to keep God’s command was apparently the result of his love for his wife. God’s condemnation of Adam was that he “hearkened unto the voice of his wife” (Gen. 3:17). Because of that attachment she was able to persuade the man to follow her into transgression. Let me make it clear, however, that nothing written here should be construed in any way as suggesting that man had no culpability in his own sins.

Women still hold that kind of influence over men today. Delilah was able to wrest the secret of Samson’s strength from him, Solomon’s many foreign wives turned his heart from the Lord and Salome cost John the Baptist his head. How many men today have been subject to the alluring influence of some woman? It is a good thing when a godly woman exercises influence over a man to keep him faithful to the Lord (I Pet. 3:1-6), but beware the strange woman (Prov. 5:3-20; 6:24; 7:5-23; 22:14; 23:27).

Eve’s transgression naturally resulted in her judgement. The devil lied as he always does. The fruit of sin was nowhere as sweet as promised. It never is. In fact, it was downright bitter! It always is. Beyond the bringing in of death into the world, Eve would bring forth children in sorrow and be made subject to her husband. One of the things wrong with the current attempts to alter the woman’s role in society is that it goes against God’s divine arrangement. At least partly because of her transgression, the woman is not allowed to usurp authority over the man in the church (I Tim. 2:11-14).

Not only did Eve complement and complete Adam’s life, because she was the mother of all living, she would also be the mother of the saviour of the world. God promised that through her the seed would come that would destroy the serpent (Gen. 3:15). The saviour was made of a woman (Gal. 4:4). In the New Testament, the church is described as the beautiful bride of Christ (Eph 5:24-32). Whereas the first Adam’s bride pulled Adam into transgression, the second Adam saves His bride from falling into transgression. “Blessed are they which are called unto the marriage supper of the Lamb” (Rev. 19:9)!

Eric L. Padgett

Internet Resources For Bible Study

In the last two entries we talked about Bible study computer programs and online Bible study sites that would aid us in studying the Bible. In this installment, I want to mention a few sites that can be found on the internet that are helpful in studying the Bible. These sites are not directly related to textual studies, but provide resources that can be used in studying the text or Biblical topics.

A great site that provides links to important, classic works of the brotherhood is from the International College of the Bible. They have a page called “Gospel Books” that provides links to these classic works. These books are in pdf format and can be downloaded free of charge. If a Christian had this library, he would have at his fingertips over 560 works, many of which are classic volumes, though some are more contemporary. These works include volumes from Alexander Campbell, Benjamin Franklin, Whiteside, Boles and Stone and many more. Bookmark this site and come to it often. You will not be disappointed.

A good site for Bible history related material is found at Bible History Online (http://www.bible-history.com/). The site is constantly being updated and new material provided but the material there is already very good. It also provides links to other sites dealing with these same issues and provides many extensive quotes from Bible dictionaries on these historical issues. A site called Bible Geocoding claims to locate every identifiable place mentioned in the Bible. It claims to have 21,768 photos of 1183 different places. It uses Flckr images so not all of these photos would be relevant, but with a little effort, you can find useful images that will aid you in your study.

BiblePlaces.com is also a good sight for high quality images of the Bible lands. This site provides limited free images, but if you want the higher quality images, and many more of them, then you have to purchase their collection of discs of photos of the Bible lands. Still, some good images are available for free if you right click and save the image. Also, they provide links at the bottom of the page which lead to other web sites dealing with the same place.

Another good resource for Bible study is sound brotherhood publications. There are several brotherhood sites that provide access to back issues of good brotherhood periodicals. The first I will mention is the Bellview church of Christ site which provides back issues of the Defender and their local bulletin called The Beacon. The back issues can be searched by author and title. The site has recently been updated. These brotherhood publications have been providing sound and doctrinal articles for decades and these can be studied with great profit.

Another good publication that can be studied with profit and has been archived online is Fulton County Gospel News. The articles here reach back into the early 1950’s and provide a wealth of studies from the scriptures and much profitable reading. Yet another publication that is no longer printed is Banner of Truth. This publication was edited by Walter Pigg, who is now deceased, but his writings are helpful. Contending for the Faith, a journal dealing with brotherhood issues, has several years of back issues available online. Seek the Old Paths also has back issues available and it is searchable by word or phrase.

The Christian Courier, edited by Wayne Jackson, has good material also available online. Much of his work deals with studying the various doctrines of the Bible. Also, if you are looking for good articles on Christian evidences, the premier brotherhood site is Apologetics Press which sends out hard copies of its magazine, Reason and Revelation, but it also provides many of those articles on-line free of charge.

Let me also suggest that public forum sites like Facebook can be very useful in Bible study. There are church of Christ related groups dedicated to answering Bible questions and discussing Bible issues. Depending on whom the moderators are and who they allow to become members of the group, you can benefit from the discussion.  One must always be careful to let the Bible and reason be his guide, for many wild and fanciful views might be espoused by some. Always try the spirits!

Another useful site is Youtube. Many sound congregations post their sermons and services online. Some, like WVBS (World Video Bible School), provide whole courses online. Also, Youtube can be used to travel to the Bible lands. I recently watched a guided tour of Bible places entirely online from Youtube. Biblical culture can be explored here. For example, did you ever wonder what a shofar (horn) sounds like? You can listen to a shofar being blown at the western wall.  Listen to it reverberate through the hills.  Can you imagine what the inhabitants of Jericho would have felt when they heard the sound of the shofar being blown as the ark was carried around the city (Josh. 6:1-20)?

Another good sight is Google Books. Google Books provides access to a countless number of volumes. Those under copyright protection are limited as to how they can be viewed. However, those now in public domain, which include many important, older volumes can be found and downloaded for future use.

There are many other sites, but these are some of the ones I use.  NOTICE:  PLEASE UNDERSTAND THAT I DO NOT NECESSARILY AGREE WITH OR ENDORSE EVERYTHING ON THE SIGHTS MENTIONED.  I ONLY OFFER THEM AS A SOURCE FOR STUDY AND INFORMATION.

Eric L. Padgett

On-Line Bible Study Sites

Though some Bible study programs are relatively inexpensive, not everyone can afford them. But if you have access to the internet, and you can probably get it through your public library if no where else, you can still access valuable Bible study tools. The following list provides links to some online Bible study resources that can be helpful. As with Bible computer programs or any hard copy volume, there is always a need to be careful. Some sites, volumes, and webmasters have certain denominational biases that will sometimes show through and, unless you become aware of these, you might fall prey to false teaching. So be cautious.

The first online Bible study source that I would suggest is called Studylight.org. It is described as the “largest collection of online Bible study tools and resources.” From my count, it has forty-four different versions of the Bible, including modern and historical Bibles. This does not take into account the original language versions nor the versions in other modern, non-English translations. StudyLight “has more Bible commentaries, encyclopedias, dictionaries, lexicons and original language tools than any other website on the internet!” Under it’s Bible studies tab, it has a total of 107 commentaries, 6 concordances, 27 dictionaries and 8 encyclopedias. It has tabs for “Original Language Tools,” “Historical Writings,” and resources for preachers which they erroneously style “Pastoral Resources.”

Many of the volumes are the same ones you would find in free programs like e-Sword and other for-profit software packages. It’s language works are meager, though it does have a helpful selection of Greek, Hebrew, Aramaic and Latin translations for more serious study. It’s historical writings consist mostly of Edersheim and Josephus which, while essential, could be padded with other works. It’s “Pastoral Resources” have verbal illustrations and quotations for those preparing sermons and Bible lessons. These are useful for the preacher, but not exactly helpful to the Bible student, per se.

Another very helpful Bible study site is called Biblehub.com. This site provides 25 different versions of the Bible and multiple commentaries and other helps. What I especially like about this site is that it offers all these resources at one time virtually on the same page. For instance, when I search for Matthew 24:1, a page comes up with all the translations of this verse, some commentary with a link to a page with more commentaries, and some other links related to this verse.

There are icons at the top of the page which will take you directly to different, helpful pages. When I click on the icon for Strong’s, for instance, it takes me to a page with several Bibles linked to Strong’s Dictionary so that when I mouse over a word, it provides another link to a page with the definition of that word. It also contains relevant maps which links to a page with additional entries from Bible encyclopedias concerning that subject. Biblehub.com is very helpful and would serve as a nice stand alone software package.

Another online Bible study resource is a site called Preceptaustin.org. The statement of faith on this site shows that it is clearly Calvinistic, advocating eternal security and the direct operartion of the Holy Spirit. So one must be careful as to the conclusions that are made by the webmaster. With this in mind, however, the site is very useful for Bible study because it contains a wealth of information from various commentaries and language works.

The site allows you to search a verse from over 20,000 journal articles. You can search for a verse by commentaries and a very comprehensive listing of commentaries will be provided. Again, some of the analysis must be sifted carefully because of the denominational bias, but the resources are there to be gleaned.

Another very good site is called Deeperstudy.com. This excellent but simple site is merely a compilation of links to many different resources. There are a host of links to classic commentaries. It has great links to works on original languages and to the writings of the church fathers as well as maps of Bible lands derived from satellite imagery. It has many other resources which I will mention next week. It would take much precious time to try to find these links yourself, but they are compiled here for you in one very helpful site.

Another site I would suggest is Biblestudytools.com. It really does not provide anything the other sites do not, but it is in a little different format and may be better suited to some than the others are.

There are many other sites that are designed for Bible study but I have found these to be helpful. Next week I would like to suggest some sites than provide additional aids to Bible study.

Eric L. Padgett