There Arose Such a Clatter

 This is the study page for the Thursday Night Bible Study Group meeting December 9, to study Acts 2. And it's late...sorry about that.

Read through the chapter a few times and note details of action. There is a lot of speech in this chapter but try to focus on the action. Make notes of who's doing what. That should help you put yourself into the scene in different places. Jot down what you think about what's happening. And write down questions about the text. What Luke wrote, why that particular way, and so on. You will have more questions if you read the chapter in more translations.

Once you have your notes, go back through with a commentary or study Bible and make any modifications to your own notes and questions. You may have more questions after looking at a commentary. Bring these to the study group.

After you go through a commentary, go back through with the questions below:

• The disciples were filled with the Holy Spirit who then gives them the ability to speak clearly in other languages. Why do you think it was important for the Holy Spirit to enable them to speak clearly? And yet, everyone seems to know they are Galileans. If it wasn't their accent, then how do you think the people knew?
• Some think they're drunk. If all could hear clearly spoken things of God in their own language, why do you think that would suggest drunkenness? When does drunkenness increase intelligibility?
• Peter draws from the end of Joel, who prophesies about the "Great Day of the Lord". How do you think Jesus' life and ascension is the "Great Day of the Lord"? How did His life, death, resurrection, and ascension match the description Peter quotes?
• So, of those from all over (see verses 9 to 11) join the 120, adding 3,000 to their number, how many stayed in Jerusalem? Did some go back to those areas? What can you find out about the Jewish pilgrimage process in the first century AD?
• If the group of disciples grew from 120 to 3,000, what sort of problems do you think that would cause? What do you think of their solution in verses 44 and 45?

I'll stop there. I have lots more questions. The chapter makes my head spin. Bring your clarity and prayer requests.

See you Thursday!

Why A Twelfth?

 When I was  a kid, it never occurred to me to ask why the disciples wanted to choose a twelfth man. Never. And then one day, later in my Bible learning days, I was part of a discussion where some guy claimed that the disciples were jumping the gun. His claim was that Luke's point in Acts was that the disciples chose Matthias, but God chose Paul.

That had seriously never occurred to me. His reasoning was flimsy, somewhat. And I thought his definition of 'apostle' was lacking, or at least was more narrow than the biblical range of meaning. Yet, I didn't have an alternate theory. It never occurred to me to ask. Honestly I still don't have a great theory, and merely critique the views of others. That critiquing is so easy is one reason I haven't come up with one myself.

If you use internal evidence, though, a theory may not be necessary. Let's look at the reason(s) Peter gives:

“Brethren, the Scripture had to be fulfilled, which the Holy Spirit foretold by the mouth of David concerning Judas, who became a guide to those who arrested Jesus. For he was counted among us and received his share in this ministry.” (Acts 1:16-17 NASB)

“For it is written in the book of Psalms,
‘LET HIS HOMESTEAD BE MADE DESOLATE,
AND LET NO ONE DWELL IN IT’;
and,
‘LET ANOTHER MAN TAKE HIS OFFICE.’
Therefore it is necessary that of the men who have accompanied us all the time that the Lord Jesus went in and out among us— beginning with the baptism of John until the day that He was taken up from us—one of these must become a witness with us of His resurrection.” (Acts 1:20-22 NASB)

If you have never checked Peter's references, he uses Psalm 69:25, and 109:8. If you decide to look those verses up, you find he didn't use the entire verse (to be fair, the Psalms weren't divided up into verses at that time). And if you check the context, you find one Psalm commonly thought to describe Jesus (Psalm 69), and another that certainly could (Psalm 109).

On the surface, if you don't check those Psalms, or check the context of what Peter used, you may think Peter is merely proof-texting. But context sort of supports his use. That was my first surprise. But the other surprise was more important. Look at the last sentence. There, right on the surface, is the  reason for the twelfth man.

It wasn't to ensure they had someone to judge the twelve tribes in Judas' absence (at least one commentary had that one). It wasn't an error, jumping ahead of God who wanted Paul, because he couldn't be a witness to the entire life of Jesus. It wasn't any other of a dozen other options...ok, maybe two others. Anyway, what Peter says is actually what makes the most sense.

The only record of the life of Jesus was in those who were there, those who ate with Him, who walked, literally walked, with Him. Only they could attest to the words and deeds of Jesus while He was among His human creatures. Consider the words with which John ends his Gospel, where he claims that not all the words and deeds were recorded because that wasn't possible (John 21:25). We miss a lot because those witnesses are no longer among us.

But one question remains. Why twelve? There were obviously options among them who had been with Jesus in the period Peter describes. The people reduced the options to two, and God chose 1 of them to make 12. But why twelve? Maybe it was to round out the judges of the twelve tribes, but then, wouldn't their tribal heritage be important? Maybe it was to correspond to the twelve tribes of Israel. Although that simply runs into the same problem. 

The truth, the reality we have, is that our Savior didn't think it was important to tell us why. Maybe the people of that day didn't need to be told, they had received that knowledge verbally already. Maybe it just sucks to be us, 2,000 years later, wishing we could be flies on walls of the early churches.

I think it's likely that this piece of the information, while interesting, isn't important to our Savior. He had His purpose, it was fulfilled in the choice, now move on. This is my theory. I don't know if I'm right or not, our Savior doesn't tell us. But there are a lot of other things He does tell us. I think I'll move on to those.

What's Going On, Where'd He Go, And Who are These Guys?

 This is the Weekly study guide for the Thursday Bible Study Group meeting November 18 to study Acts, Chapter 1. Hopefully, you've had a chance to read the whole book of Acts, at least once. If not, do that. 

After you've read the entire book, read through Chapter 1 carefully. Think through what Luke thinks is important. Try to imagine you are Theophilus, and imagine what he might think of this beginning. It may help to read the last chapter of Luke's Gospel.

As you read, jot down questions, and make notes to bring to the meeting. The Holy Spirit, having inspired these words, wants to illuminate our hearts and minds to understand them. It's so important to Him, that He preserved these words above all others on this planet, more than the words of any other culture. Consider what you read as that important.

Once you've gone through with a commentary or your study Bible notes. Make any adjustments to your questions and notes. Once you've done that, go back through with the few questions below:

• In Luke 1:3, Luke refers to Theophilus as “most excellent”, an honorific term he reserves for Roman governmental officials. That reference is missing here, in verse 1. Why do you think Luke would not feel the need for the honorific reference in his “second work”?
• In verse 3, Jesus speaks of the Kingdom of God, and in verse 6, the disciples ask about the Kingdom of Israel. Considering that Luke is a Gentile, and probably writing this for Gentiles, why do you think he chose this wording difference? Consider how new Gentile believers might have read and understood it, what do you think it meant to them?
• The term “baptism”/”baptize” occurs 26 times in the NASB translation of Acts. Only here is it used as “baptism of/in/by the Holy Spirit” in all of Acts. Prior to this, only John the Baptist uses the term to refer to Jesus, comparing his baptism (with water) and Jesus’ (with the Holy Spirit and fire). What do you think baptism of/by/in the Holy Spirit means? And how do you think it is like, or unlike, being baptized in water?
• Why the angels? Were the disciples there so long, it was necessary for an angelic appearance to move them along? The term means “messenger”, so consider their message. Why do you think that message was so important?
• Peter quotes Psalm 69 and 109 to explain that Judas needed to be replaced. Consider the context of the verses he uses (Psalm 69:25, Psalm 109:8). Why do you think those verses told Peter that Judas was to be replaced by someone else? 

Remember to bring your questions and notes to the group to share, and be ready to hear from others.

See you Thursday!

Road Map for our Journey Through Acts

It seems like forever since I've posted to this page, and it was surreal to review some of the last entries. In our Bible study group, we have decided to go through Acts, stopping to read the letter of Paul where we think it may have been written, and returning to Acts. Many of them are considered "Prison Epistles" meaning they were written while Paul was imprisoned in Rome. Those would covered after we finish Acts.

Below is a brief outline of how Acts and the Epistles of Paul may correlate:

1. Acts 1 through 14 - Up through Paul and Barnabas' first missionary journey, but before the council in Jerusalem.
2. Galatians (written from Antioch)
3. Acts 15 through 18:17
4. Thessalonians (both) (written from Corinth)
5. Acts 18:18 through 19
6. Corinthians (both) (written from Ephesus)
7. Acts 20:1-3, and Romans (written from Corinth)
8. Acts 20:4 through Acts 28
9. Prison Epistles: Philippians, Ephesians, Colossians, Philemon, Timothy (both), and Titus.

This outline is one I've come up with after looking through Reading God's Word: A Chronological Daily Bible by George H. Guthrie. I've deviated slightly where I thought it made more sense.

Another good resource online is at one of my favorite online Bible study resource sites, The Blue Letter Bible. There I found another timeline for Acts and the other New Testament writing:

https://www.blueletterbible.org/study/pnt/pnt02.cfm

Now, regarding an approach to studying Acts (or any Bible passage), I have my opinions, and I hold them strongly. You are obviously permitted to follow whatever approach you like. My basic approach is as follows:

1. Read it for yourself first. Make your own notes, jot down your own questions.
2. Read it again and revise your notes/questions.
3. Now read other stuff, study Bible notes, commentaries, whatever.
4. Revise your notes/questions based off further reading/opinions.
5. Come ready to discuss and share your experience (notes and questions).

I have my reasons for this approach, but it is partly rooted in a foundational distrust for commentaries and study notes. I don't really trust a particular translation entirely, and will use several.

So, to prepare for our study, I highly recommend reading through as much of Acts as you can in a single sitting. I urge you to set aside time to push through as much as possible at a time. This provides the best overview of the book, enabling you to see it more as a whole than to get lost in its parts. We will get into the details, I promise.

You may also want to have access to a few different translations as we go through our study. I recommend trying very diverse translations, but to try and stick to translations, not paraphrased Bibles. I still consider paraphrases as Bibles, it's just they obscure the word choices of translators. If you want to spot places where rendering the Greek or Hebrew into English was especially difficult, use diverse translations. The benefit is the insight into the range of possible meaning of passages.

There are a number of "introductions" to the book of Acts available online. As I explained above, I encourage you to read through it at least once before looking at an introduction. The link/URL below has a few from which to choose (just scroll down to Acts). Try starting with the bottom one and work your way up.

https://www.blueletterbible.org/resources/intros.cfm

I will bring a timeline I found on my bookshelf, and we can share other resources we've found to help set the stage and tone for Acts. I'm not planning on starting into the text this coming week, but we may.

I hope to see you all there!

Blessings upon you all!

The Inglorious Beginning

This is the Bible study page for the study of Exodus 5. This chapter begins the confrontation of Pharaoh by Moses and Aaron. There are no plagues, only the response of Pharaoh to the request to go worship Yahweh in the wilderness.

Read through chapter 5 by itself a few times. Then read it again, continuing into chapter 6. Be sure, at this point to read all of chapter 6 along with 5. The point is both to gain context, but also a prelude to the study of the problems presented by the structure of chapter 6. Makes notes on what you discover in chapter 5. You may find it helpful to jot down some notes to set aside regarding chapter 6 as you read that for context. The comparison of the two chapters may be helpful.

Once you have your notes and questions from your own study, go back through the chapter with a commentary or two. Revise your own notes and questions from what you learn from the commentaries. After you have made any revisions you see fit, go back through chapter 5 with the questions below:

• After Moses and Aaron meet with the elders of the sons of Israel (Ex 4:29-31), they go to Pharaoh. Consider the statement of Moses and Aaron in verse 1. Imagine you are Pharaoh of Egypt, and everything happens because you say so. What would you think of Moses' attitude in relaying this demand?
• Pharaoh responds, predictably, that he neither knows Yahweh, nor will he listen to Yahweh. Why do you think that Moses doesn't drop the staff, or pour out water, or stick his hand in his shirt or something to show Pharaoh he's serious?
• Moses tries again using both a different reason of why they want Pharaoh to let them go, and also a different name for the people, Hebrews. Why do you think Moses would switch around the terms this way? What do you think he gains by this approach?
• In verses 4 and 5, Pharaoh responds with, "Get back to work, you slackers!" What do you think of his response? What if it were your kids asking to go out into the wilderness to party, because "God told them so", what do you think you would say?
• Pharaoh then makes a change to the workload of the sons of Israel. Now they have to gather straw as well as make the same amount of bricks. What do you think Pharaoh is doing here? How likely do you think it will be that this will become the new "normal", a sustainable solution?
• There are two groups listed in who Pharaoh delivers this edict to. The first are the slave-drivers (Strong's H5065), and the second are the "foremen" or "officers" (Strong's H7860). The foremen are later shown to be Hebrews themselves. These "layers" of officials is consistent with evidence we see in Egyptian writings about forced labor. Why do you think, if Pharaoh gives this edict to the foremen, they, later, go to him to get it repealed?
• In response to the edict, the people scatter all over the land of Egypt seeking straw, but find only the dry stuff, which isn't good for bricks. Why do you think the king would give the workers a directive that would result in defective bricks? What do you think he is after if it's not exactly "quality"?
• The group of "slave-drivers" or "taskmasters" were insistent upon the people also completing the required amount of bricks. And the "foremen" were beaten when the bricks ran short. Now look at verse 15. Why do you think the foremen complain there if they were already aware of the edict in verses 6 through 9? Keep in mind, they are also involved in communicating this edict to the people in verses 10 and 11. 
• The complaint does not change Pharaoh, and he repeats the edict to them, supporting it with the same support, the people are lazy. The foremen return to Moses and Aaron and complain to them, but not about Yahweh. They call Yahweh to judge between the people and Moses. Why do you think they view Moses as the one in error? Notice they don't deny the name of God, nor question His existence. Why do you think they question the role and calling of Moses?
• The wording used in this chapter is interesting. The word, "cried" in verse 15 is normally used for the crying out to God (Strong's H6817). Pharaoh uses this word to describe the plea of Moses and Aaron to him (v. 8). The idea in how this word is used in this chapter has Pharaoh as the object being cried out to, not Yahweh. How do you see this as important for plot of this story? Remember that the foremen go and cry out to Pharaoh for relief, not Yahweh. Therefore, the people are not yet crying out to Yahweh (not using this word anyway).
• Another word used in this chapter that carries an ironic meaning is "serve" and "servant". In chapter 3, God uses this term to refer to the "worship" that the sons of Israel will do at the mountain of God (Ex 3:12 Strong's H5647). So, the word includes both serving and worshiping (or worshiping through service). Look at all the occurrences of "servant" in chapter 5. In verse 15 and 16, the word occurs three times in reference by the foremen to themselves. And then again in verse 21 to refer to the taskmasters. What do you think of the focus of the foremen? Whom do they "serve", and how do you think this will need to change as the people leave the land?
• Moses complains back to God. Look at his statements, that God has not delivered the people at all. Why do you think Moses would have expected God to deliver without any sort of act of power, or some other sort of proof to Pharaoh? Consider all the things that Moses has been told by God so far. How does his complaint make any sense to you?

That should keep us busy as we go through the chapter. Remember to be thinking and seeking the character of God through all your searching, notes and questions.

A Strange Beginning

This is the Bible study page for the study of Exodus 4. Be sure to start with chapter 3, and read through to chapter 4:17. That will provide the entire conversation. The remainder of chapter 4 is very strange. Read that separately, and probably a few times. Make notes and jot down questions, you may have a few questions.

Remember, as you read, you are seeking to understand the character of God better. Think about how He reveals Himself, what He reveals about Himself, and what seems to be important to Him? There are lot of questions we can ask that seem to have no importance to Him, and that may tell you something about Him as well.

Once you have your own questions and notes, go back through with a commentary or two. Revise your notes as you consider the views from commentators. After you have done both your review, and reviewed the views of commentators, go back through with the questions below:

• The protests of Moses continue unabated in chapter 4 (through verse 17). In chapter 3 he protested that he was nobody, and then that he didn't know God's name. Now, in verse 1 of chapter 4, Moses asks what happens if they don't believe him. God answers by providing 3 signs by which the sons of Israel will be convinced. What do you think of the progression/explanation of the signs? Why do you think the last one was thrown in there? And what do you think is the relationship between these signs and the plagues God will use with the Egyptians?
• Moses then complains that he is slow of speech. Literally, he is "heavy of mouth and tongue". What do you think this means? Why do you think Moses brings this up now, when it didn't seem to matter before when he tried to rescue the sons of Israel? He claims he has always been this way, how likely do you think that really is?
• God's response to Moses' problem speaking is that He will make him able to speak. It's not the answer Moses is looking for because of his next complaint. Why do you think that God making Moses able to speak isn't sufficient for Moses? God claims He will be with Moses, and will make him able to speak. What clues do you see as to Moses' deep reluctance to accept this calling from God?
• Moses tells God to send whoever else He would like. God gets angry (literally, His nose becomes hot). Why do you think God becomes angry? Why do you think Moses would say that since God is clearly choosing to send Moses?
• God then accommodates Moses and chooses Aaron to help Moses go before the sons of Israel and Pharaoh. Why do you think this partial acquiescence to Moses achieves God's purpose? What could have been the result had Moses not had the final protest?
• Moses goes to Jethro to request to return to Egypt, and Jethro tells him to "go in peace." Moses then puts his family on the donkey, and takes off. So, if Moses is already on the way, why do you think God again speaks to him about facing Pharaoh and what plague will happen? Why do you think God gives Moses the final plague right here? What purpose do you think verses 21 through 23 serve at this particular spot in the narrative?
• Verse 24 switches back to Moses traveling. He stops along the way, and God sought to kill Moses. God was seeking the death of the one He chose to lead the sons of Israel out of Egypt. And He sought it personally, not through some avenging angel or other agent. Yahweh met Moses seeking to kill him. So, why? Why do you think God, the Great IAM is seeking to kill His chosen deliverer?
• Moses' wife, Zipporah, circumcises her son (one of two?), and "touches" the foreskin to his feet. So, we're not sure who "he" is who gets the foreskin on his feet, but her comment on this business is, "You are a marriage-relation of bloods to me." Egyptians and the sons of Israel both circumcise. Midianites probably don't (it actually never says). What do you think this is for? Why do you think Zipporah circumcises her son, and why do you think she says that to Moses?
• Yahweh relents, and lets Moses live. And there is a cryptic explanation of why Zipporah calls Moses a "marriage-relation of bloods". How do these two things help you understand this short passage? What do you think is happening between Yahweh and this family?
• Yahweh tells Aaron to go out and meet Moses. And he goes out and meets Moses by the Mountain of God (Horeb). How do you think Aaron was able to just wander out of Egypt like that? What does this tell you about how thoroughly the Egyptians were able to control the movements of the sons of Israel? 
• Moses and Aaron assemble the elders of the sons of Israel. Aaron speaks to them, and Moses shows them the signs that God had given him as proof.The response of the people is to worship. Why do you think there's no other detail given here? Did they believe Moses? Did they ask the name of God? How realistic were Moses' protests? Why do you think those things aren't important now? What does that tell you about Moses' protests in the first place?

That should occupy our time in group study. Remember to be seeking what these passages reveal to us of God's character. What is Yahweh like? Does anything about Him bother you? What can you do to address that with Him?

The Calling of a Hebrew Egyptian - Part 1

This is the Bible study page for Exodus 3. Read this chapter along with 4 to get a sense of the more complete context. Reading in a few translations may help, although the language isn't as much of an issue as the structure. The account of the call of Moses is very complex.

Read through a few times, jotting down questions and noting observations. Try and place yourself in the scene, listening and watching God and Moses. Try to imagine vocal tones as you hear God speak to Moses. Consider the flow of the conversation, and attempt to trace the direction of God versus Moses direction and intent. Part of that will be answered in chapter 4.

Once you have your questions, look through a commentary or two (there are some at the church). Revise your notes and questions as you find more information. Then go back through with the questions below:

• Moses takes the flock of his father-in-law (now Jethro) somewhere else. Look at verse 1 in a few translations. Most have "west side", but many also use "far side", and one uses "out of" to translate where Moses led the flock. Literally, the word is "behind" or "after", and is a common Hebrew word. Why do you think this was so difficult to render into English for translators? Why not just put "after" or "behind"?
• Horeb is referred to throughout Exodus as the Mountain of God. Even Elijah comes to it as the Mountain of God. Considering that this word for God is plural, what do you think is the possibility that this was an ancient place of worship of many gods? It could also be that, when Moses finally writes this, everyone already refers to the place as the Mountain of God. What do you think is most likely?
• The Angel of Yahweh appears to Moses as a flame within a bush (thorn shrub). What gets Moses' attention is that the shrub isn't consumed and the fire continues to burn the shrub. Why do you think that the fire itself wasn't enough to gain Moses' attention? Or was it?
• Moses turns aside to go see the burning bush. It is written that Yahweh "saw" that Moses turns aside to look at the bush. Think about that. What does that tell you about God's methods and character in reaching out to people He intends to use?
• God calls out to Moses in much the same way He calls Samuel (1 Samuel 3:1-10). Moses responds much like Abraham, "Behold, I" (Genesis 22:1). This is pretty common in Hebrew. It's typically translated as, "here I am". How can you respond to God in this same way? What would that look like for you?
• Moses is standing on holy ground, and is required to remove his sandals. Why do you think bare feet are more appropriate to holiness than sandals?
• Look at how God speaks about who He is to Moses. He is the God of "your fathers", then lists them, Abraham, Isaac, and Jacob. Why do you think this is how God starts? What do you think is the significance of the "fathers"?
• Look at verses 7 and 8. Now read 9 and 10. Do you spot the repetition? Why do you think God "starts" over with His reason for calling Moses?
• The second "start" continues with Moses first protest. "Who am I to go before Pharaoh?" Why do you think Moses would ask this? Who else would God send, doesn't Moses have the perfect background for this? Moses seemed so gung ho before, so why the hesitancy now? 
• God's answer is His presence with Moses, and the sign promised Moses is that the people will worship God on that mountain. Why do you think Moses' question about his qualification is answered by God's presence?
• The people wouldn't worship at the mountain until well after Moses does what God is calling him to do. So, how can that be a "sign" that God is truly with or calling Moses?
• Moses next wants to know God's name. If Moses says that the God of Abraham, Isaac, and Jacob appeared to him, why do you think the people would ask His name? Look at Exodus 6:2, 3. Why do you think that God didn't answer Moses' question with the name that would have been the name their fathers knew?
• God refers to Himself as "I AM", and then "Yahweh". The two are different in "person", so in English, it would be I AM, and HE IS. Why do you think that, when Moses asks His name, God bases His answer on "is". What does that tell you about what God wants His people to know about Him and how He wants them to refer to Him?
• After the naming question, we have another repetition. God sends Moses to Pharaoh in verse 10, but then, in verses 16 through 18, to the elders first, and then to take the elders with him to Pharaoh. How do you understand the relationship between these two sets of instructions?
• Notice the repetition of the description of where God is leading them. Yet, what are they telling Pharaoh? Why do you think God would tell Moses essentially to lie to Pharaoh? 
• God then tells Moses that they will only go out once Pharaoh has seen miracles. And when the people go, they will plunder the Egyptians. Why do you think these two details are so important for Moses' calling? 

That should be plenty to think about. Be sure to bring your notes and questions to the Bible study.

This Misadventures of a Hebrew Egyptian

This is the Bible study page for the study of Exodus 2. Read through the chapter a few times. It is a very compressed account of Moses. It seems to have the sole purpose of getting us to the burning bush without wasting any time being concerned with details of Moses' early childhood.

Read through the chapter a few times, and try to find a copy of the English Standard Version (ESV) if you can. Make notes, and jot down questions as you read. Look for items that you wish the writer had elaborated on, or provided at least some additional background. This is a compressed account, but we have to assume that the points that were included are the important ones, and whatever was left out wasn't as important.

After you have your own set of questions and notes, read through a commentary of two, even study Bible notes may help. Revise your questions and notes based on what you think about the comments and insights of others. Once you have a set of revised notes, go back through the chapter with the questions below.

• In verse 1, we're given almost no detail about Moses' parents, only that they are both from the Tribe of Levi. Why do you think a "genealogy" is missing? Look ahead at Exodus 6:14-25. There's the genealogy, why do you think, if the material was available, it's included so much later in the account?
• Moses' mother sees that he is "good". What do you think is different about her reaction to her child than any other Hebrew mother? What do you think the other Hebrew mothers were doing with their children? Why do you think Moses' mother is successful for 3 months when others probably weren't?
• Moses' mother takes steps to put Moses in a basket in the river, and set's her daughter to watch what happens. How much of what happens, Moses being found by the daughter of Pharaoh, do you think was planned, or intended, by Moses' family?
• The daughter of Pharaoh realizes that the baby is one of the Hebrews. Why do you think she didn't just toss him to the crocodiles? What does her reluctance to kill the boy tell you about the "national" perception of how the king is treating the Hebrews? 
• Moses' sister immediately shows up to offer the services of her mother to nurse the child. Pharaoh's daughter is already showing compassion for Moses, but how likely do you think it is that she also guessed that the "nurse" was the child's real mother?
• Pharaoh's daughter gives Moses' mother "wages" to nurse her son, then relinquish him to her when he's weaned. What do you think about the irony of that? What does that teach you about God's provision for His people?
• When he is delivered to the daughter of Pharaoh, she names him Moses, and he grows up as her son. What sort of understanding of his background do you think Moses had while growing up?
• Notice that in verse 11, Moses goes out to his "brothers". It seems he is aware of his Hebrew heritage, but we're never told how. How do you think this came about? What if he was always aware of it? How do you think that would have influenced his formative years?
• Moses strikes an Egyptian who had been beating a Hebrew. Why do you think he did that? He looks around to make sure that no one was looking, and he hides the body in the "mud". So, what do you think he is up to?
• The next day, Moses intervenes in a quarrel between to Hebrews. Notice he knows which one is the wrong. How do you think Moses figured that out?
• What do you think of the "bad Hebrew" response? It seems like he is using extortion against Moses to avoid being called to task for his wrong of his fellow Hebrew, or is he?
• Moses realizes that he wasn't able to hide his murder as well as he thought. Yet, notice that he doesn't run immediately. Why do you think he stayed around after he realized that the murder was known among the Hebrews?
• The king finds out that Moses murdered, and seeks to kill him. Moses flees, and is able to get away. Why do you think he was so able to escape? Why didn't the Egyptians pursue him more diligently?
• Who is this "priest of Midian"? It seems that, in Midian, there is at least knowledge of Yahweh, even if He is not worshiped "exclusively" (see the conversation between Yahweh and Balaam in Numbers 22). Here, the priest is named "Ruel", but later, "Jethro" (Ex. 3:1).  Looking at the basic information about those two names, what, if any, connection can you see?
• The daughters of Ruel show up to water their flocks at the well where Moses has sat down. "Shepherds wait for the women to draw water, then use their work to water their own flocks, and prevent the women from watering their flock. At this point, Moses not only drives off the shepherds, he waters the flock for the women. Then they leave him there, and go home. Why do you think the women left Moses at the well? What do you think Moses thought about that?
• Ruel is surprised his daughters are home "early". It seems that this process typically takes a long time. What do you think of the circumstances of this "priest" who has only daughters (that we know of), and can't get the respect of the local shepherds to have his flock watered by his daughters? What sort of situation is this guy in? What do you think of the priest's attitude toward his circumstances?
• Ruel sends his daughters after Moses, and Moses lives with them. Look at how that (verse 21) is worded in various translations. The word literally says that Moses was being polite in consenting to live there. How would you render all that into a single English word?
• Ruel gives his daughter, Zipporah, to Moses. Now, Moses is creating a life for himself in Midian. What do you think about Moses taking a non-Israelite wife for himself? What do you think God thinks about it?
• Gershom is born, and his name is related to the Hebrew word for "sojourner", or one living as a refugee, regardless of reason. We don't hear much of Zipporah nor of Gershom in the migration of the sons of Israel. Why do you think that might be? Why wouldn't Moses include his wife and son in the narrative more? Look at Exodus 18:1-4 and 27. How does this possibly influence how you understand the relationship between Moses and his wife/children?  
• The king of Egypt dies, but the situation of the sons of Israel does not improve. But God seems to change how He views their plight. Consider the progression in verses 23 through 25. The groaning of the sons of Israel ascends to God, God hears, God remembers His covenant, God saw, and God knew. What does this progression reveal to you about God's character, and how He might be dealing with His children today?

That should be plenty to think about for this chapter. Bring your notes to the study, and we'll see you there!

Egypt Has An Immigration Problem

This is the Bible study page for the first chapter of the book of Exodus to be taught at Restoration House Fellowship.

Read the chapter, then continue into chapter 2. This chapter sets the stage for the Moses by explaining the background into which he was born. Make notes, and jot down questions as you read through, paying specific attention to the terms for the king of Egypt and actions he takes, the actions of the midwives, and the actions of the people, both Egyptian and the Sons of Israel.

After reading through, making your own notes and questions, go back through with a commentary or two. After you revise your questions and notes, read back through the chapter with the questions below:

• The writer is specific about the eleven sons of Israel, and that Joseph was already there. Why do you think that was an important element? Considering that Jacob had already replaced two of his sons with Joseph's sons (Genesis 48:5), so why do you think this specific detail be so important here?
• Without an inheritance for Reuben and Simeon, what do you think happens to their offspring? What part of the sons of Israel do you think they become?
• Jacob begins with seventy souls with him in Goshen, and then there's a population explosion. Read verse 7 in several translations. They were basically "fruitful" and multiplied like rabbits. This word translated as "multiplied" or "increased" in verse 7, is translated almost universally as "multiplied" in verses 12 and 20. What do you think this problem looked like from the perspective of the Egyptians? Look specifically at verse 12, and the dread the Egyptians are said to feel toward Israel. How do you think they perceived this multiplying of Israel?
• A new king arises in Egypt who did not know Joseph. There is a period of Egyptian history where they were ruled by foreign kings (Hyksos) of unknown origin. It's possible that the people of Israel first experienced their free growth during this period, and were left behind after these kings were expelled. Or, the Hebrews could have been subjugated by them, and left while still under their rule. Unfortunately, dating this period with certainty is difficult. Regardless of the dating, what do you think of a group of foreigners being used by God in Egypt to protect or subjugate His people?
• From verses 9 and 10, the reasoning behind the subjugation of the sons of Israel is fear that they would join invaders against Egypt. If the period of flourishing of the sons of Israel was started during the Hyksos, what do you think of the Egyptian reasoning?
• The remains of the cities of Pithom and Raamses have been not been found, at least not for certain. The wording in Exodus 11 could refer to building from scratch or building additional buildings there. Which means this oppression of Israel still can't be dated with certainty from ruins we can find. This has thrown the whole of the historicity of the Exodus into question for many scholars. How do you feel about the difficulties with the lack of "archaeological" evidence?
• The real point for the writer is that this subjugation failed, and only served to increase the sons of Israel even more (v.12). What do you think about this growth under subjugation? Why do you think God would permit this treatment of His people? It's not punishment, why do you think He's allowing it?
• Next, the Pharaoh tries to use the two midwives to kill the male children born to the Hebrews. How many people could there have been if there were only two midwives for the whole of the people? Keep whatever number you guess in your mind as the story progresses.
• The midwives are named with Hebrew names, and they fear God. Why do you think the Pharaoh would even think this would work if the midwives are of the sons of Israel?
• The midwives claim the Hebrew women are hardy and give birth before they can get there. This is probably a bit of an exaggeration, but notice the Pharaoh accepts it. What do you think of his acceptance of this excuse? What does that tell you about how the Egyptians view the Hebrews?
• God gives the midwives houses of their own (families?). What does that tell you about what they had before this? So, if God is involved in blessing the midwives, why isn't he involved in easing the burden on His people?
• So, once again, the tactic of the Egyptians fails, and the Hebrews multiply (v.20). Pharaoh leaves the midwives and commands "his people". To whom do you think Pharaoh gives this command to throw the children into the Nile?

This should be plenty of food for thought. Consider the character of God as He works in the life of His people. As His child, what do you think of God based on what you learn of Him here?

Destructive Repairs

This is the Bible study page for the Thursday Night Bible Study Group meeting January 25 to study Judges 21.  This chapter wraps up the book of Judges, and it's a real nutter.

This chapter also wraps up the final story of Judges, where the tribe of Benjamin is wiped out and then restored.  This is where it's restored, and how.  Read through this chapter along with the previous two again. Look closely at the perception of the problem and the solution.

Go back through the chapter with the questions below:

• Verse 1 happens before the battles wiping out Benjamin.  There's no overt explicit criticism of this vow, but what do you think the author thinks of the vow?  Consider how many times he refers to it in the chapter.
• The people worship before Yahweh, lamenting the loss of Benjamin.  The question, why, is probably rhetorical.  If they were asked why, what do you think they would have answered? Do you think they thought it was their fault, the will of Yahweh, or something else?
• Verse 5 doesn't seem to fit right there.  It fits as an explanation about what follows, but would flow better after verse 7, and verse 8 basically repeats it.  Why do you think the author left it where it is?
• From verses 1, 6, and 7, what do you think about the problem the people of Israel are trying to fix?
• Jabesh-Gilead was missing from the muster in Beth-El.  People from Gilead, the region, showed (20:1), but not from that town. Why do you think the people of Israel were so severe with the town? It's not like they had done anything like Gibeah, so what do you think is the problem they're "fixing" by wiping it out?
• The process of destroying Jabesh-Gilead nets 400 wives for the 600 at the Rock of Rimmon. But where did they bring them? Weren't they at Bethel?  Why do you think the text has Shiloh here instead of Bethel?
• The 400 wives for the 600 men is at least a begining, so they start the peace process with the remnant of Benjamin.  They're still short 200 wives, and the people are still sorry, but for what Yahweh has done (v.15).  Why do you think the people are fixing a problem caused by Yahweh? Is what He causes a problem to be fixed?
• Again, Shiloh becomes part of the solution, only this time, unwillingly.  What do you think of the solution the elders have for the remaining 200 wives?
• The prepared explanation to Shiloh when they complain seems odd.  Weren't the elders from Shiloh part of the elders having this discussion and coming up with the plan?  If not, why not? What do you think is going on here?
• Once the remaining 200 wives are "captured" from Shiloh, all the people depart to their homes. How long do you think this all took?
• The final verse to this chapter and the book is about there being no king in Israel and that each man did what they thought was right.  This phrase repeats Judges 17:6, and the part about there being no king is repeated in 18:1 and 19:1.  Out of four occurrences, half have both the missing king and the doing right in their own eyes, and half have just the part about the missing king.  What do you think is the reason for the missing phrase about doing right in their own eyes?
• How do you think this final statement summarizes these two stories, and the book of Judges?

That wraps up the chapter and the book of Judges.  Think through what you would say you've learned about God from this book?  See y'all Thursday!

A Collection of Travesties

This is the Bible study page for the Thursday Night Bible Study Group meeting January 18 to study Judges 19, and, hopefully, Judges 20.  These chapters wrap up the book of Judges, and form a "conclusion" for the writer.  Much of his point for the whole book is contained in these final three chapters.

Read through the remaining 3 chapters (which is a lot) because all three make up the whole of the story.  You want a context as we dig into each piece.  Look for themes as you read.  Don't rely solely on the repeated statement about there being no king in Israel, look beyond that to why that's important.

As you read, ask questions about the account.  What is the author's point? Why does he write the way he does?  What does he want his audience to learn from this?  Remember the three different time periods to keep in mind, the time of the events, the time of the author, and our time.  There's a connection between those periods that God has preserved, and that connection carries our lesson about God Himself.

 After you have your own notes and questions, go back through these chapters with a commentary, or study Bible notes.The more options you use, the better sense you'll get of just how confusing these chapters really are.  It's not you, these chapters are confusing for everyone.  But God has a message and a lesson about himself in them.  Revise your notes and questions as you look through the commentaries.

After you had all that fun becoming confused and getting lost in the details, go back through with the questions below:


Judges 19

• We, again, start with the refrain about there being no king in Israel.  The writer writes this during the time of the kings, probably from Judah, so why do you think this is so important to him?
• Again, we have a Levite as a character.  Once again, Ephraim and Bethlehem are locations for the setting of the story.  These elements probably tied these accounts together in the minds of the author and his audience.  What do you think is the likelihood that both Levites are the same person?  What would that mean for the timing of this account?
• The Levite's concubine is unfaithful to him and goes back home to Bethlehem.  Yet the Levite goes after her.  What does this tell you about how the Levite views this woman?  She's not his wife, but under a different legal status as a concubine.  Why do you think he's so invested in recovering her when she's been unfaithful?
• The woman's father welcomes the Levite gladly, but then delays him several days.  What do you think is going on there, why do you think the girl's father is so determined to delay them?
• The Levite, his servant, and the girl leave late, and can't make it far.  Read verse 10, then skip to verse 13, and continue to verse 14.  Now go back and start at verse 11, read 12, then skip to 15.  You may need to read it aloud to get a sense of what's happening.  What do you hear as you read it this way?
• Can you sense the scene setup like a horror movie as you read verse 15? No one will open their home to him, which is very strange for that culture.  Everyone seems to know something bad is coming.  What do you think about the author using such a literary device?  What do you think his audience thought?
• If you read the NASB or ESV, you'll see the word, "behold", which is a Hebrew literary idiom marking something important for the reader, sort like, "Check it out!" said while pointing where to look.  This draws attention to the old man. He isn't a local either.  Why do you think that detail is important to the author?
• The old man won't let the man remain in the square, but he doesn't say why.  The Levite seems content, but the old man is insistent.  Combined with the shut doors of everyone else in the town, this heightens the tension.  Something evil this way comes.  What does this sort of literary sophistication tell you about this author?  What do you think of him?
• Look up verse 18 in several translations.  Where is the Levite headed?  The Hebrew literally has "House of Yahweh" but the best Greek texts have "my house".  The Greek texts were translated before the time of Jesus (about 125 BC), and the Hebrew texts were consolidated shortly thereafter (about AD 125).  Considering the Greek texts are older, but still translations, which reading makes more sense to you and why?
• After the old man and the Levite eat and drink, the "sons of belial" show up (read verse 22 in the KJV).  They want the man who has come, not the concubine or his servant.  This is supposed to horrify, and it should at least make us terribly uncomfortable.  It would be analogous to "zombies" in our culture.  The old man goes out to them, and has a plea and an alternative.  What do you think of his alternative?
• Every translation seems to have a different way to translate the final word of verse 23 (also used in verse 24).  You can find the Strong's entry here.  It's always moral, and points out the stupidity of disobeying God.  The Greek word used in the same place can be found in the Strong's here. What do you think about what the old man is telling them? How effective do you think he's being?
• The Levite then takes matters into his own hands.  He puts his concubine outside and drags the old man back in.  What do you think is going through his mind that, after working to get her back, he now does this?
• The concubine is "abused" in the most horrible fashion by the crowd.  Why do you think they seemed satisfied by this rather than to continue to seek the man?
• She survives the abuse all night, only to die in the morning on the threshold.  Again, this seems like a scene from a horror flick, another literary device by the author to increase the revulsion in his readers/listeners.  Her "master" doesn't realize she's dead, at first.  What do you think of him as he simply tells her to get up?
• The Levite takes her home, cuts her up into 12 pieces, and sends them out to the 12 tribes of Israel.  If he sent 12 pieces out, then what do you think the fact that Benjamin also received a piece?
• There was no UPS or FedEx in those days.  So how do you think this guy gets 12 pieces of his dead concubine to hither and yon (and without refrigeration, smelly)?  Who could he use as couriers?
•  The people of Israel are horrified (as we would expect with all the heightened horrifying tension of the writer). Now, it's on them to act.  Why do you think the Levite chose to respond to this catastrophe this way?

Chapter 20

•  All the tribes, "from Dan to Beersheba" are summoned before God at Mizpah. First off, if "Dan" (the farthest northern city of Israel) is mentioned as a boundary of Israel, then when do you think this chapter happens in relation to the previous account of the Levite, idols, and the migrating tribe of Dan? 
• Look up the word used for the "leaders" of the people here. Only metaphorically are the leaders "corner towers". In what way do you think this metaphor works for leadership in general?
• Israel musters 400,000 from the tribes.  Notice that Benjamin hears about the muster, but doesn't show up.  What do you think that means for Benjamin?  Why do you think they wouldn't show up when no one even seems to know what it's about?  Or, do they?
• The Levite stands and tells the account of what happened in Gibeah.  In his account, who rises against him?  Instead of "men", the Hebrew word used is "ba'al", which typically means lords or rulers.  Why do you think the Levite characterizes those who surrounded the house, those "sons of belial", as leaders of the city?
• He claims that they intended to kill him, but instead raped his concubine and she died.  What do you think of his version of what happened?
• He then admits to cutting up his concubine and sending her out to all Israel, but what do you think of his motivation?  How is the foolish disobedience of Gibeah a good reason to send body parts all over the country?
• Now the Levite throws the decision of what to do on the 11 tribes present.  What do you think of his process?
• The people are outraged, and decide to do something right then (no one return to his tent).  They will cast lots, taking 1 in 10, 10 in 100, and 100 in 1000 to make provision for the people. What do you think this means?  
• The people of Israel give Benjamin a chance to come forward with the "sons of belial".  Why do you think Benjamin refuses to listen to the rest of the tribes and give up these evil people?  How might that influence your understanding of them as "leaders" (ba-al)?
• Benjamin number 26,000 men, seven hundred of them are left-handed slingers who can hit a hair without missing.  Why do you think all the cities of Benjamin turn out to defend the evil people of Gibeah?
• Israel numbers 400,000 "men drawing the sword".  So, who got left behind in the "lottery" of tenths?
• The people go to Bethel and inquire of God there.  The ark is said to be there, and the priest before the ark is the grand son of Aaron.  So, this would be pretty early on in the days of the sons of Israel.  How does this help revise or inform your sense of when, in Israel's history, this happened?
• The people inquire of God, and He answers saying Judah goes up first.  And they lose.  In fact, they lose more men than Benjamin puts in the field.  If they truly heard from God, and Benjamin is truly evil, then why do you think they lost?  What does that tell you about "hearing from God" today?
• They inquire of God again, and God tells them to go up and fight.  They go, and lose...again! They heard from God, Benjamin is evil, and they lose.  So, what do you think is going on here spiritually?  Is the Devil beating God?  What does this mean to you, all these failures?
• Now the people fast and offer sacrifices to God.  They inquire again, but now the answer isn't just go, but a promise of victory.  How does this inform your prayer life?  What does this tell you of God's character that He would send them into battle twice to lose?
• This time they set an ambush.  There's nothing to indicate it was God's idea, but this time it seems to work.  But, now we have two different parallel accounts of this battle.  Read verses 31 through the first half of 36 aloud.  Then read the second half of verse 36 through 46 aloud.  There is a connection in Benjamin not seeing the evil about to touch them (v.34) and the evil touching them (v.41), but it's hard to spot in most translations.  Instead, notice the level of detail between the two accounts.  They are clearly of the same event.  Why do you think the author keeps both?
• The people of Israel defeat Benjamin in the field, and trap 600 of them on a rock, all that's left of the 26,000.  Why do you think the people of Israel then turn and destroy the cities of Benjamin?  What do you think that was about?

That should more than suffice for our time together Thursday.  Remember to consider your walk with Jesus in light of what this account says about the character of God, and His way of working with His people.

Migratory Tribe

This is the Bible study page for the Thursday Night Bible Study Group meeting December 28 to study Judges 17 and 18 (this is for 18).

This chapter continues what was setup for us in chapter 17.  It has the same tone, tempo, and characters as the previous chapter.  Read this chapter carefully, because there are some interesting claims made, and assumptions underlying those claims.  Think through why the people do what they do.

As always, read through the chapter a few times, making notes, and jotting down questions.  Once you have your own, go back through with a commentary or two.  There are, again, lots of  diverse perspectives on this chapter.  Revise your notes and questions, then go back through with the questions below:

• Why do you think Dan can claim that an inheritance never "fell to them" during the time Israel took possession of the land.  Why do you think they phrase it that way?  It sort of sounds like everyone received an inheritance from God but them.  If that's what they mean, why do you think they would believe that?
• The tribe of Dan sends out spies.  What does this begin to sound like to you?  What other sending out of spies does this remind you of? Maybe reading Numbers 13 will help.
• What a surprise, they come to the house of Micah.  It says they 'recognize' the voice of the Levite.  What do you think the author means by that?  What was it that was familiar, that particular Levite, or what he was saying?
• The spies investigate the Levite.  It's not really part of their job, but they do so anyway.  Why?  What do you think is the big deal with the Levite to them?
• In verse 5, since there is an idol (or idols) involved here, but, since also the name of Yahweh has been bandied about earlier, do you think the "Elohim" here (as in, "inquire of Elohim") is God, or gods? 
• The Levite tells them that they walk in the favor of God.  What do you think?  Do they?  Why or why not?
• The spies come to Laish.  Read the description carefully.  What do you think is the most important detail, among the many given, about Laish that makes it ideal for the tribe of Dan?
• There is a really strange word used in verse 7.  It makes the modern translators pretty crazy trying to figure it out.  Look at this verse in various versions on Blue Letter Bible.  Note the little bracketed "fn" notes.  Here's the Strong's entry on the difficult word. Here's a new trick you can use for word studies: using the arrows in the "Word/Phrase/Strong's Search" section (below the Hebrew Lexicon entry), flip to the word before and then the word after this one (H6113 and then H6115).  Similarities are rarely inconsequential, except when it's a completely different word.  So, what do you think about the similarities and differences between the words on either side of this one?
• Here's one of my favorite movie scenes.  It's from "Monty Python and the Holy Grail".  In this scene, listen for how Dennis describes their form of government.  How does that help you imagine the area of Laish when the spies from Dan found them?
• The spies return and get everyone moving.  What does their description remind you of? 
• The author notes that 600 traveled "armed with weapons of war", which makes longer travel more difficult.  Why do you think these 600 traveled this way?
• Their travel explains a place-name, Mahaneh-Dan.  Where have we already run across this place? (check your Bible's cross references.  I bet they will help.)
• What a surprise, they come to the house of Micah.  Read what the spies tell the tribe about the Levite and his setup.  What jumps out to you about this description? Why do you think the spies are pushing the men to "consider" their next move carefully?  Why isn't it obvious?
•  Look at verses 17 and 18 in several translations (including a KJV).  Who goes into the house to retrieve the idols? No Hebrew or Greek version has "...when they entered...", they all have "...they entered..."  Why do you think translators have all added "when"?
• The sons of Dan basically threaten the priest to get him to cooperate.  But why do you think they do this?  Why do they want these idols and priest?  What do you think is the underlying assumption in this account?  What do these people (Micah, and the tribe of Dan) believe about these idols?
• The priest happily goes with them.  So, what does he believe about this arrangement?
• As the tribe of Dan travels, they put the families and possessions in front.  Why do you think they do that?  What are they protecting, and from what?
• Micah and the village give chase, and catch the traveling tribe and the armed 600.  What do you think of the challenge of the sons of Dan? What do you think they mean by that?
• Micah doesn't seem to understand their lack of understanding.  Why do you think he is confused by their challenge?
• The tribe of Dan moves to an open threat.  The "fierce" or "angry" men are actually "bitter of soul".  What does that description remind you of?  (Maybe 1 Samuel 22:1-2?)
• Micah does some quick accounting, and determines this isn't a good idea.  If he really considered what he had to be the "favor of Yahweh", what do you think he thinks now?
• The tribe of Dan takes Micah's "religious establishment", and then destroys the people of Laish.  Just based on the amount of ink, the battle isn't as important to the author as their situation of Laish.  What point do you think the author is making about the tribe of Dan through this account, and specifically through this depiction of the fall of Laish?
• They rebuilt the city and called it Dan.  Then they established the worship there.  Look at the names in the priestly line.  Could we now have a name of the "young Levite", and now know why the spies "recognized" him?  What do you think?
• If this is Gershom of Moses, and he is a young Levite, then when did this actually happen, or how old is this "youth"?
• Most manuscripts have "Manasseh", not "Moses", which would make him a different "Gershom".  If you look at why Moses named his son Gershom (Exodus 2:22), why would it make sense that this young Levite was named Gershom as well?  (look at where he was introduced in chapter 10)

That should keep us well occupied, and probably for more than one week.  Remember to consider how the confusion of acceptable worship of Yahweh reflects on dangers in our own day.  What do we need to learn here?

No Sense of God

This is the Bible study page for the Thursday Night Bible Study Group meeting December 28 to study Judges 17 and possibly 18.  There are two separate accounts in these final chapters of Judges. I always put them together, and while they do seem to work together, they are not the same characters.  This first account is the migration of the tribe of Dan.

Read through the two chapters together, 17 and 18.  There are plenty of distractions along the way, with funky things people say and do.  My recommendation is to make lots of notes, because you'll get bogged down in the surprises if you don't.

You should have lots of questions.  Make sure you write them down.  Then, with your notes and questions, go to commentaries.  You can revise your notes accordingly, but be sure to look at more than one commentary.  They do not all agree on these chapters.  This is confusing for everyone.

After you have gone through your own study and commentaries, go back through with the questions below:

• The events of chapter 17 happen in the "hill country of Ephraim".  They happen around a man who has a righteous name based on Yahweh.  Why do you think these details might be important, keeping in mind how often they are repeated?
• Micah (Mikayehu in the Hebrew of the first part of the chapter) has stolen silver from his mother, silver which she then cursed in his hearing.  Why do you think Micah stole the money but didn't spend any?
• He confesses to his mother, and she "blesses him to Yahweh". When he returns the money she "consecrates" it (makes it holy) to Yahweh, but, holy to make an idol and a "cast image".  How does something holy to Yahweh then be used to make something He has forbidden?  Why do you think these children of Israel didn't know that was wrong?
• So, of the 1,100 silver, she gives him 200 to make the idol and cast image.  Perhaps a "tithe" of it was for the image (110 silver), and the other 90 for the smithy?  So, do these sound like two images, or one image made of two processes?  Look at several translations, why do you think they have so much trouble understanding what Micah did?
• Micah then makes a "house of God", ephod, teraphim (household gods), and sets one of his sons as a priest.  Sin is "missing", iniquity is "twisting", and transgression is "rebelling".  In your opinion, which one has Micah and his family done here?
• In verse 6, we have the author's explanation of how things got this bad, "In those days, there was no king in Israel, and everyone did what was right in their own eyes."  But there was worship happening in Shiloh (see 18:31).  So, why do you think a king is such an important detail here for this author?
• Enter the young itinerant Levite from Bethlehem.  He wanders to the hill country of Ephraim and happens upon Micah and his house of God.  What you would you expect the young Levite to think of Micah's setup there in his house?
• Micah offers him room, board, a stipend, and clothes to be his priest in his idolatrous "house of God".  Why do you think the Levite would consent to such an arrangement?
• Micah consecrates the Levite in verse 12.  Then in verse 13, he says he now knows he has found favor with Yahweh.  So, what have Micah (and, most likely, everyone living around him) believed about Yahweh at this point in Israel's history?
• The first verse of chapter 18 probably belongs to chapter 17 as the final say, "In those days, there was no king in Israel..."  That verse also sets us up for the events of chapter 18.  Read both chapters together.  Why do you think they've been separated?

What should be most disturbing about this chapter is the way Micah and his people/family consider themselves devoted to Yahweh, yet worship Him in a Canaanite way.  They have set aside His rules for how to relate to Him for the culture of the displaced people of the land.  In what ways do we endanger ourselves in the same way in this culture?  What steps can we take to make sure we don't fall into the same trap?

The Inglorious End

This is the Bible study page for the Thursday Night Bible Study Group meeting December 7 to study Judges 16. This is the famous ending of the Samson Saga, a tale of foolishness and faith.

Read through this chapter slowly. This is real familiar stuff, more so than the previous chapters, and it's real easy to gloss over things we should think about critically. Use different translations, read it out loud, put yourself in the mud-brick house with he and Delilah, think about what isn't explicit in the narrative, and think through whether it's missing or didn't actually happen.

Once you your own notes and questions, read through a commentary or two. Use resources on Blue Letter Bible. Revise your notes and questions accordingly. Then go back through with the questions below:

•Samson goes to Gaza. Look at a map of Canaan. How far is Timnah from Gaza? Why do you think he goes all the way down there?

•It literally says, “And he saw a woman prostitute and went into to her.” Why might this not be why he went to Gaza?

•There seems to be some missing element between the end of verse 1 and the beginning of verse 2. We're missing who told the Gazitites. We have the “to” part, but not the “from” part, as it were. Who do you think told the “towns folk”?

•There seems to be some missing element between the end of verse 1 and the beginning of verse 2. We're missing who told the Gazitites. We have the “to” part, but not the “from” part, as it were. Who do you think told the “towns folk”?

•This has to be the worst ambush in human history. The people lay in ambush all night at the gate. Their plan is to kill him as he leaves in the morning, he's trapped in the city behind a closed city gate. It seems like a sound plan, but isn't anyone watching the gate? Why do you think the people of Gaza want to wait until morning anyway? Why not ambush while he's “busy”?

•Samson gets up at midnight, goes to the closed gate, and here, the narrative becomes incredibly specific. He grabs the gate “wings”, doorposts, and the bars keeping them “locked”. He puts all of that on his shoulders, and walks up the tallest hill around (you can see Hebron from there?). How do you think Samson can do this without the “ambush” people hearing anything? Aren't there gate guards, watchmen, old lady's with mill stones, or anyone else at the gate at night?

•The prince’s of the Philistines bribe Delilah with 100,000 silver, and she does it. She knows they will bind and humiliate Samson, so, why do you think she's so disloyal?

•Thus begins the game between Samson and Delilah. She begs to know the secret of his strength, he lies, she tries it, it fails, lather, rinse, repeat. The first time, there is an ambush in her “inner room”. Since we already know this tactic isn’t a Philistine specialty, what do you think happens when Samson wakes and snaps the cords? Do the Philistines pop out to be killed? What do you think happens?

•We do it again, she pleads, he lies, she tries it, it fails. The second time, there’s another ambush in the house. Now what do you think happens? Do they pop out to their deaths?

•The third time, weaving his hair into a loom (seriously?), there’s no mention of an ambush. What do think happened this time?

•Finally, Delilah plays the “you-don't-love-me” card. If there has been Philistines popping out of her bedroom every time she tries to take away his strength, how much sense does such an appeal actually make? Keep in mind, Samson's not stupid, he's selfish, or, at least self-indulgent.

•Eventually Delilah wears Samson down. Literally, “his soul was shortened to death”. Why do you think the author puts it that way, why mention “to death”? How much do you think Samson knows about what will happen to him if he tells her the truth?

•Samson reveals his whole heart (lit. “...all his heart.”). From what he tells her, how aware of his obligations as a Nazarite do you think he was?

•Delilah knows Samson has told her “all his heart”. How do you think she knows?

•Delilah summons the Philistines again, and this time they bring money...and a barber. When they shave the seven braids, it literally says she profaned him, which means to take something holy and make it common. Why do you think nothing he's done so far has done that?

•His strength turned aside from him. What do you think that means? Why personify his strength? (See the next verse, perhaps?)

•Delilah cries out that the Philistines are upon him (conveniently leaving out they came from her bedroom). Samson springs up, but doesn't notice the unusual draft across his head. He thinks he will shake himself free, but free from what?

•The Philistines seize him, put out his eyes, and make him grind grain in prison. But the hair begins to grow again. Why do you think they didn't consider keeping him bald?

•This next section is in great detail again. This is clearly important to the author. The setting is a national feast for Dagon, the Philistine god.  They refer to him as “elohim”, which is odd for several reasons. They celebrate their victory over Samson, and hold a party in what must have been a huge temple to Dagon. Why do you think they wait until a festival to celebrate Samson's demise?

•During the party they bring blind Samson out to gloat over. He stands between the two pillars supporting the temple. How smart is it to 1) support a huge stone building with only two pillars, and 2) put the strongest man in history between them? What do you think they are thinking to do such a genius thing?

•Samson asks the boy leading him around by the hand to put his Hans on the pillars to rest. Why do you think the boy sees nothing wrong with this? Why do you think none of the others saw a problem with it?

•Samson prays, acknowledging Yahweh, and asking for vengeance for his eyes. What clearly indicates Samson's faith?

•There are 3,000 on the roof of this place. There are probably more on the floor inside. And two pillars supporting the temple. It's huge. Samson pushes the pillars asking to die with them. Why do you think Samson asks for that? Considering there probably weren't survivors near him, how did the author know he even said that? So, why is it in there?

•The author points out that Samson kills more in death than he did in life. Why do you think that's important? What point does that make for the author as a summary of Samson's life?

•Samson's family shows up to bury him. Why do you think this important? What does this say about Samson's end?

That should more than occupy us for two hours. Remember to think through how this account reveals how God might be wanting to work through you?

Spectacular Anger Issues

This is the Bible study page for the Thursday Night Bible Study Group meeting November 2 to study Judges 15.  This is the continuing saga of Samson, the juvenile judge of Israel.  This chapter has some interesting Hebrew idiom, strange yet impressive behavior, and also some whiny contrast to incredible feats.

Read through the chapter in a couple of translations.  If one is the King James (readily available online), then use one like the NIV or New Living (NLT).  If you use the New American Standard, then compare that to the NIV or NLT.  The ESV is a good blend of both, as is the Holman Christian Standard.  The Blue Letter Bible app has the HCSB and the .NET Bible (NET, New English Translation?) for free download.  The NET Bible is another good blended type of translation.  Compare those to the King James or New King James.

Once you've read through it and made notes, and jotted down questions, go back through with a commentary or two.  One option you can try (but you'll get mixed results) is to Google Judges 15.  There will be plenty of stuff that comes up, and some may be useful.  Filter what you read using what you've already come up with, rejecting stuff you don't think makes sense.

After that, go back through with the questions below:

• From what is said in verse 1, why do you think Samson seeks out his wife now?  Why do you think he takes a young goat as he goes?
• Her father explains what he did, and offers her younger sister.  Samson refuses, and claims he's now free from blame for what he does to them.  What does that tell you about how he thinks of what he did before?
• Samson catches 100 foxes.  Seriously?  The Holy Spirit didn't move him to do that, he just does it?  What does that tell you about him?  What do you think of someone able to catch 100 foxes?
• Samson ties two to each torch, lights the torches and lets them loose in the grain fields.  What does this sound like to you?  Who would do that?
• The grain in stacks, plus the standing grain, plus vineyards and olives are burned.  It's the harvest time (see v.1), so what did Samson just do?
• They ask who did that, everyone knows who, but they also know why.  What does that tell you about this area, and these people?
• The Philistines punish Samson's ex and her family, but Samson says something really weird when they do.  So, he's there, and tries to stop them, but isn't able?  What do you think happened, how do you imagine the scene?
• Read verse 7 in a few translations, like KJV, NIV, and NLT.  There isn't much difference in meaning overall, but in nuance, there is an emphasis on the fact he says he'll quit after he done which is missing in more modern translations.  Why do you think that would be emphasised by Samson?  What does it tell you about Him?
• There is an odd Hebrew idiom in verse 8.  It says, "He struck them 'leg on thigh'."  Even in the Greek version it reads that way.  Read the verse here on the Blue Letter Bible in the Christian Standard Version.  At the top, switch versions a couple of times to see how other versions translate it.  What do you think it means "hip on thigh" or "leg on thigh"?  Try and visualize the fight.  What does it mean?
• The Philistines now camp against Judah in Lehi.  Why do you think Timnah isn't being visited?  The people seem to know what's going on in that region, why go to Lehi in Judah suddenly?
• The Philistines are looking for Samson.  They know who did what in Timnah, but can't find him.  The men of Judah go get Samson themselves, rather than just tell the Philistines where he is.  Why do you think they go themselves (3,000 strong, but still, themselves)?
• He agrees to go with them, and the Philistines are "very happy to see him."  Look at verse 14 in a few translations.  So, did Samson break the ropes binding him, or did they simply fall off as if burnt?  What do you think, how do you imagine it happening?
• So, using the jawbone of a dead donkey as a weapon, Samson kills 1,000 men.  Think about that, if you need it, Google a donkey jawbone image, how would someone use that as a weapon?
• After the "Great Donkey Jawbone Battle of 1327 BC", Samson spontaneously composes a poem (or song?).  What do you think of him doing that right then?  Imagine the scene.  What's this guy like?
• Immediately after the notes of his soliloquy end, Samson throws the jawbone from his hand, and names the place.  Look up the name in the NLT.  So, what was it before?  It sounds like an old western, "the Town of Jawbone".  We just didn't know it was a "donkey" jawbone.  Why do you think it had that name before all of this?
• He names the place, and then realizes he's "dying of thirst".  Really?  He can't wait to "go into town" or the local well or anything, he's going to die right there?  Think about how he puts that.  What do you think might be going on around him that makes getting away and getting a drink a bit difficult?
• God opened (or split) "a hollow place".  It literally means the "bowl of a mortar", as in a "mortar and pestle".  So, God makes a nice little pool for Samson right there. Samson names that too, and it's there even when the writer pens these words.  So, how seriously did God take Samson's complaint?  What does that tell you about the circumstances? Why do you think God would listen to Samson?
• Samson judges Israel 20 years.  What do you think this means for Samson and the people of Israel?

That should keep us busy for a few minutes Thursday.  Be sure to think through what this means for you and your relationship with God.  What is God like, and what sort of person is He calling you to be?

Spoiled Riddler

This is the Bible study page for the Thursday Night Bible Study meeting October 19 to study Judges 14.  This is the first marriage of Samson.  It sets up much of what later gets Samson in so much trouble.

Read through the chapter using a few translations.  Modern translations have a field day using different English idioms for the Hebrew equivalents.  Some literal translations will simply use the Hebrew idioms, but not very many.

Make notes and jot down questions for yourself from what you read.  After you have some notes and questions, go back through with a commentary or study Bible notes.  Once you revise your notes and questions, go back through with the questions below:

• Read the articles on "Timnah".  Considering it's on the frontier between the Sons of Israel and the Philistines, why do you think Samson was headed down there?
• Samson sees a woman and goes to his parents to arrange a marriage with her.  What do you think if Samson's attitude with his parents?
• His father and mother want Samson to marry from among his tribe.  What do you think of the explanation provided by the author in verse 4?
• It seems like Samson is walking with his parents when the lion attacks, but then we're told that he didn't tell his parents.  How do you imagine this scene?
• Samson is overpowered by the Spirit of Yahweh, and he tears the lion with his bare hands.  What do you think Samson thought of that?
• The woman "is pleasing in Samson's eyes".  So, he returns to "take her", but stops along the way to look at the dead lion.  This reads like the author is leaving stuff out.  We can connect the dots without him writing it, but why do you think he is leaving things out?
• Why do you think Samson wanted to look at the dead lion on his way back to Timnah?
• The way the Hebrew reads, the presence of the honey is surprising.  Why do you think bees and honey would be so unexpected in a dead lion carcass?  Why do you think the bees and honey were there?
• Samson scoops out some honey and eats it on his way into town.  And then he gives some to his parents without telling them where it came from.  How does this detail make you feel?  What do you think of Samson? What sort of person do you think he is at this point?
• Why might Samson hide the source of the honey from his parents?
• Samson's father goes down to the woman, and Samson throws a feast. Why do you think the writer is, again, skipping details?
• Where do the "thirty friends" come from?  Who arranged for them?
• What's more fun with your friends than riddles, so Samson asks one.  Where was the lion killed again? (verse 6).  So, why has no one from Timnah found it and the honey yet?
• What do you think might be significant about the clothes in this wager?
• The wager doesn't seem fair since they only have to come up with a change of clothes apiece, but he would have to come up with thirty.  Why do you think Samson does this?
• Read the riddle in a few translations.  This is a unique circumstance where the English actually rhymes.  So, the wording in nearly ever translation is the same, except where the KJV has "sweetness", ruining the rhyme.  What do you think of a "poetic" Samson?
• The 30 "friends" can't come up with an answer in 3 days, and then, on the fourth day...or was it the "seventh day"?  Look up verse 15 in the KJV.  The Greek version of the Hebrew Scriptures has fourth day.  Which makes more sense to you?
• The friends accuse Samson's woman of bringing them here to "impoverish" them.  How would a suit of clothes apiece impoverish the "ruling" people?
• They threaten to burn down her father's house if she doesn't get Samson to give her the answer.  What do you think of these "friends" of Samson?
• Samson's woman resorts to weeping.  Okay, so how old is this cliche?  What do you think of her?
• How long does she "weep" before him?  How long was this feast anyway?  The men didn't even ask her until the fourth day.  So, why has she been weeping the whole seven days to know the riddle?
• On the seventh day he tells her, and she tells the people of the "sons of her people".  What do you think of Samson for giving in to his woman?  What do you think of her for ratting out the answer to "her people"?
• Why do you think it's significant that they tell Samson the answer before the sun goes down?
• This through Samson's response to them.  Nearly all translations preserve the Hebrew idiom.  Why do you think it needs no interpretation?  What does it seem to imply about Samson's view of his woman?
• Samson doesn't buy 30 sets of clothes, he kills thirty men from Ashdod for them.  What do you think of Samson's solution?  Remember, he's under the influence of the "Spirit of Yahweh" as he does it.
• Do you think he had the clothes of the dead men "dry cleaned" first, or just gave the clothes to them "as is"?  What do you think it would have meant either way?
• He's angry so he goes back to his father's house.  And the woman is given to one of his friends...So, is Samson married or not?

That should be plenty to keep us discussing into the wee hours of the evening.  Bring your questions and notes with you.

Annunciating Samson

This is the Bible study page for the Thursday Night Bible Study Group meeting October 12 to study Judges 13.  This chapter almost sounds like Luke 1, with Zechariah, Elizabeth, and Mary.

You will want a few translations for this chapter.  I recommend at least a King James in addition to the NIV favorite.  The NASB and ESV are also very good for this chapter.  If you can, try to review all four.

All those should get you reading the chapter through a few times.  Make sure you jot down questions and insights.  Once you have your own notes, review a commentary or two.  Revise your questions and notes, and then go through the questions below:

• The new "bad guy" is the Philistines.  Look at a map of Canaan and see where this particular enemy is located.  Where is the "Tribe of Dan"?  What do you see that's odd about that?
• Manoah is named, but his wife is not.  Yet the Angel only goes to meet the mother.  Why do you think that might be?  Which of the parents is the "primary" character?
• Look up the "Nazarite" vow here.  From the article, we find that the vow was unusual to be a 'lifetime' vow, and never by the individual.  So, what do you think this lifetime vow meant for Samson growing up and during his adulthood?
• Notice that his mother also has to follow the "Nazarite" life during her pregnancy.  Why do you think that is, and what difference do you think this is supposed to make?
• The woman goes to tell her husband immediately.  From her description, who do you think she thinks came to visit her?
• Why do you think she would include the detail about where the "man of God" was from or his name?
• Manoah entreats (literally, prays) Yahweh to send back the "man of God".  And God does so.  Why do you think Yahweh listens to such a request?  Why is this in God's best interest?
• The Angel of Yahweh (v.3) and the Angel of God (v.9) are the same person.  Why do you think the writer uses different references here?
• The Angel of God appears to the woman sitting in a field.  What do you think she was doing there?  Why "sitting"?
• The woman runs to get Manoah, and he "gets up" to follow her?  Why do these two spend so much time "sitting"?  What do you think he's doing?
• Manoah begins to question the Angel of God.  He asks two questions, and the Angel seems perturbed and refers to the woman obeying what he has said.  What is the writer doing here, naming Manoah, but clearing putting the woman in front as the focus of Yahweh's attention?
• Then Manoah wants to be hospitable (prepare a goat).  But the Angel will not eat, why do you think that might be?
• The Angel suggests an offering to Yahweh, and the writer adds, "for Manoah did not know that he was the Angel of the Lord."  What difference do you think that would have made for what Manoah suggests?
• Verse 17 is weird.  It harkens back to the woman's comment about where the "man of God" was from and his name.  Why do you think that would be so important to Manoah? What do you think he means by, "honor" (and this is the normal Hebrew word for "honor")?
• What does the response of the Angel of God to Manoah tell you about how Yahweh feels about Manoah's request?
• Notice the Angel doesn't address the point about "honoring" him once the child happens.  Why do you think the name is a problem, but honoring him isn't?
• Verse 19 is difficult to translate, because the writer wasn't specific about who performed wonders.  So, the NIV has one view, the King James another, and the ESV yet another.  Other modern translations opt for the literal, "He performed wonders", avoiding the issue almost entirely.  So, who do you think performed the wonders before Manoah and his wife?
•  The Angel of Yahweh ascends in the flame to heaven.  From Manoah's and his wife's reaction, who do you think they think the Angel was?
• The Angel disappears, and Manoah knows he is the Angel of Yahweh (v. 21). From what he says to his woman, what seems to be the prevailing view about this Angelic Character?
• The nameless woman has a very different view from her husband, Manoah.  What does this tell you about this woman?  Why do you think she remains nameless?  What could be the writer's point?
• This term, "the Spirit of the Lord began to stir in him..." isn't found often (if at all) elsewhere in Scripture.  What do you think it means here?  Read ahead, do you still think that?

That should be enough oddities for our discussion.  It's a short chapter, but a fascinating beginning to one of the best Judges stories so far.  Remember to ask yourself what our Master is revealing to you about Himself, and your relationship with Him?

Fatal Jealousy and 3 More Judges

This is the Bible study page for the Thursday Night Bible Study Group meeting September 28 to study Judges 12.  This is the last note on Jephthah's life as a judge, and is yet another lesson of the ridiculous people of the time.

Read through the whole chapter (it's short), making notes and jotting down questions.  Once you have your notes, read it in a few different translations, NIV and ESV, or Holman Christian Standard, or New American Standard.  You can start with one that's easy to read, but be sure to also use one that's more literal (NASB, ESV, HCSB).  Think through the differences in meaning, if any.  You're not looking for different ways to say the same thing, you're looking for where they seem to say different things.

Once you have done your own study, use commentaries, study Bible notes, and whatever else you have or can find online.  Revise your notes and questions from this additional information (or opinion), and then go through the questions below:

• Look back at Judges 10:9.  Those tribes were in the west, and Gilead is east of the Jordan.  It would appear the men of Ephraim were summoned together to confront Jephthah, but they crossed over to go meet him.  Ephraim was entirely west of the Jordan, so where do you think the battle with the sons of Ammon from the previous chapter happened?
• The quarrel Ephraim has with Jephthah is that he didn't summon them to battle against the Ammonites (v.1).  Looking back at 11:29, Ephraim isn't mentioned.  Only eastern tribes are mentioned (Manasseh).  In fact, the cities mentioned in the battle (v.33) are east of the Jordan.  So, if the fight was entirely outside the tribal region of Ephraim, why do you think they're so upset?
• Jephthah claims he did call them.  Just because it's not recorded, doesn't mean it didn't happen. Still, he also flips the complaint around on them saying they failed to show up.  This is his justification for taking matters into his own hands (literally, "I placed my soul in my palm").  What do you think an angry mob of slighted Ephraimites is going to hear in that?
• Jephthah asks the rhetorical "Hebrew" idiomatic question, "Why then have you come up to me to fight?"  It's rhetorical because doesn't give any sort of time for an answer, he knows.  This is also a cultural idiom (even down to Jesus' day).  What do you think it means for them to ask this question as they do?  What would you think if you were asked this question rhetorically?
• The battle is joined, and now the reason given is a slight of Ephraim against Gilead.  Only the NIV has "renegades", all other versions have "fugitives".  But, either way, what do you think Ephraim means by this?  Look at the map above, what's their deal here?  They're not even close to Gilead, so why claim them as wayward peoples?
• The people of Gilead cut off Ephraim's retreat, and then control who crosses over.  They use a difference in pronunciation to differentiate between the men of Ephraim, and who?  Who are the ones saying shebboleth correctly and want to cross over to the west?
• Ephraim looses 42,000 people that day.  What do you think is the point of the author of Judges for his audience in this account?  Why do you think this is an important element of Israel's history for his audience?
• Jephthah only judges for six years.  This is a short term as judge so far.  Why do you think he may have lasted such a short time?
• He dies and is said to be buried in the cities of Gilead.  Whatever that means, he was not buried in his father's tomb.  What do you think that might mean (look back over the beginning of Judges 11)?
• Next a man from Bethlehem judges Israel for seven years.  His "claim-to-fame" are his 60 kids.  Look up verse 9 in several translations.  The word "marriage" which occurs in nearly every translation (except KJV), isn't in the Hebrew.  Basically is says he sent the daughters to the outside, and he brought daughter from the outside to his sons.  We get the idea, but look up the word used here on the Blue Letter Bible site.  What, if anything, sounds odd about this terminology to you?
• The account of Ibzan is that he was buried in Bethlehem.  So, what might that tell you about Jephthah's burial?  Or, what might that tell you about Ibzan's?
• Next, Elon judges for ten years.  Nothing of note happens?  So, why do you think this judge is included?
• Abdon judges from Pirathon in Ephraim.  His "claim-to-fame" is, again, his kids.  He has 40 sons and 30 grandsons.  Why do you think that might be significant?  Look back at Jair (10:3-5), and remember the possible significance of the jackasses (the ones they rode, not the kids).  So, who is more "prosperous"? Or is that even the point here?
• Abdon is buried in the "hill country of the Amalekites".  What are they doing there?  They were part of the fight of Gideon over 40 years prior.  Shouldn't they be gone?  What do you think this reference might mean?
• Abdon, Elon, and Ibzan all judge short terms, as does Jephthah.  What do you think might be going on during this time in Israel that the judges are so brief?

That's probably way too much detail to think about.  We should actually get through the chapter pretty quick next week.