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Weekly Bible Study Resources

Bible Characters for Your Weekly Bible Study

Compiled by Lt Gen C. Norman Wood, USAF (Ret), Burke, VA 22015

For week of February 28 – March 6, 2011

SUBJECT: MAN

Houdlette, Florence, “God’s Man,” POEM, Sentinel, Vol. 25 (28 July 1923), p. 947.

This mortal man who seems to be

Is not the man God made; for he

Is perfect, pure, unfallen, free,

And in God’s image made.

Since God is Mind, in man expressed,

Man cannot be sin obsessed,

But takes delight in God’s behest,

All lovingly obeyed.

God is the only healing power,

Which never fails, but in each hour

Bestows on man the perfect dower—

Heals what eye hath not seen.

An ever present help is He

To all who follow lovingly

His dear commands, whate’er they be,

And on his promise lean….

GOLDEN TEXT: God bestows His love on man—His child (I John 3: 1 [to !])

RELATED SCRIPTURE: Eph 1: 3-6

TIME LINE AND AUTHOR: Written by John from Ephesus to the Churches of Asia Minor, 90-95 AD.

"The related themes of the love of God and being children of God are taken up and expanded upon in 3:1-3. Although the readers have already been addressed as children, now for the first time John considers what it may mean to be children of God.” (Dummelow Commentary)

“This outburst of wonder [what manner of love the Father has bestowed on us, v.1] introduces the third feature of the believer’s hope in 2:28—3:3. The believer’s hope is strengthened by the fact that God’s love initiated His salvation (Eph 1: 3-6).” (MacArthur Bible Commentary)

“children of God”

Children of God is “a term used by early Christian to mark their special relationship as ‘adopted’ heirs of the promises made by God to Israel (Rom 8:16-17,21; Phil 2:15;John 1:12; and ironically in John 11:52).” (HarperCollins Dictionary)

“Although the phrase refers at times to heavenly beings…, it usually denotes those people who acknowledge God as the source and goal of their life and who enter into a relationship of trust and love with God.” (Holman Bible Dictionary)

Ayers, Minny M.H., “’What manner of love’!,” POEM, Sentinel, Vol. 29 (8 January 1927), p. 369.

BEHOLD what love! What wondrous love, indeed,

Hath God bestowed on him whom He calls son!

A Father-Mother-love that meets each need,

A love that strengthens till each fight is won!

What certain love! A love that never fails!

Firms, changeless, and eternal as His name—

A sure defense, no matter what assails;

A perfect guide—an ever burning flame.

A love that speaks in love so soft and still,

Each must needs listen well if he would hear;

A love that silences tempestuous will—

A “peace be still” that brings God’s presence near.

Oh, perfect love! In thy consuming fire

Sin is destroyed—its nothingness revealed….

Sanborn, Jean McCrae, “Are we worthy to be the children of God?,” Sentinel, Vol. 96 (8 August 1994), p. 18.

--…progress Spiritward requires a great struggle to resist the suggestion that we, or anyone, can be separated from the presence and power of God or are subject to evil of any kind. But we do have dominion over these feelings of vulnerability and unworthiness. No matter how far we seem to have strayed from our true identity as the spiritual idea of God, how degrading our experiences may be, or how enslaved we may feel to the physical senses, we can rise above mortal discords and realize our positions as God’s immortal sons and daughters.

--So whatever our role humanly—be it spouse, mother, father, sibling, or friend—and whatever discords may claim to make us feel unworthy, let us be aware of and realize fully that these troubles never come from God.

• Mortal discords are only temporary, for we are truly more than the human scene can ever tell us. We each are precious to our heavenly Father-Mother, God.

SECTION II: Two gifted craftsmen identified (Ex 31: 1-5)

RELATED SCRIPTURE: Ex 35: 30-35; 36: 1-4

TIME LINE AND AUTHOR: “Historically, Jews and Christians alike have held that Moses was the author/compiler of the first five books of the OT….The historical period during which Moses lived seems to be fixed with a fair degree of accuracy by 1 Kings….The 40-year period of Israel’s wanderings in the desert, which lasted from c. 1446 to c. 1406, would have been the most likely time for Moses to write the bulk of what is today known as the Pentateuch.” ()

“God identified two men by name as specially chosen and divinely endued with ability, or Spirit-filled, to make all He had revealed to Moses (cf. 28:3; 36:1). None of the craftsmen were left untouched by divinely bestowed understanding in the intricacy of their work.” (MacArthur Commentary)

“Bezalel’s qualifications come to him by a twofold action of YHWH, who both calls him and fills him with divine spirit.” (Oxford Bible Commentary)

Moses

[Mō’zez] (Egyp. “extraction, a son”/Heb. “drawn from the water”)

“MOSES. A corporeal mortal; moral courage; a type of moral law and the demonstration

thereof; the proof that, without the gospel, — the union of justice and affection, — there

is something spiritually lacking, since justice demands penalties under the law.” (S&H 592: 11)

(Abbreviated)

Moses was the first and preeminent Hebrew leader, who led the people in their exodus out of Egypt to the threshold of the Promised Land; and he was a lawgiver and the archetypical prophet. He "is the most majestic figure in the Old Testament. His role was so central that the Pentateuch was called the Five Books of Moses, and the code of religious laws, the Law of Moses." (Who's Who in the Old Testament) For all his greatness, Moses never loses his humanness, displaying anger, frustration, and lack of self-confidence in addition to his leadership abilities, humility, and perseverance….

AT MOUNT SINAI [almost at the southern tip of the Sinai Peninsula]

"It was timely for Moses to be relieved of routine duties, for the Lord was about to call on him to fulfill a loftier purpose." (Who's Who in the Old Testament) “Moses was on the mountain forty days and forty nights (a Hebrew idiom for a very long time).” (All the People in the Bible) “On Mt. Sinai Moses receives God’s moral, civil, and ceremonial laws, as well as the pattern for the tabernacle to be built in the wilderness.” (Nelson’s Complete Book of Bible Maps & Charts) “The cluster of material now attached to the revelation at Mount Sinai is diverse in date, structure, and content. Its literary connections are largely with the Priestly Pentateuchal material, including Exod. 25-31; 35-40; Leviticus; Num. 1-10:28, speaking generally.” (Interpreter’s Dictionary)

The Divine Appearance on the Mount: “There is a strict hierarchy of personnel: Moses at the apex of the Mountain, with Aaron in attendance (the status of the priesthood as a whole is recognized in 19:22…), while the people have to be rigorously excluded at the base of the mountain. The elders interposing as representatives of the people (19:7…) may belong to the same scenario.” (Eerdmans Commentary)

The Decalogue Given: “When the Israelites arrived at Mount Sinai, Moses went up onto the mountain for 40 days (Ex 24:18). The Lord appeared in a terrific storm—‘thunderings and lightenings, and a thick cloud’ (Ex 19:18). Out of this momentous encounter came the covenant between the Lord and Israel, including the Ten Commandments (Ex 20:1-17).” (Who Was Who in the Bible)

The Second Ascent, Moses Remained 40 days: "This was the first (ending in 32:6) of two (forty days and forty nights each) trips to Sinai (cf.34:2-28)." (MacArthur Commentary)

God's Intimate Fellowship with Moses (Ex 33:11): Here Moses speaks with God as a man speaks to his friend. (Peake's Commentary)

The Divine Presence Restored: "Moses served as the link between the Israelites and God: he interceded with God on behalf of the people." (Peloubet's Dictionary) Moses intercedes, and receives in reply the gracious assurance that God will go with them. Without that assurance he would desire to go no farther but to remain at Sinai, where they already had the evidence of his presence and power. Better the Sinai wilderness with God, than the land flowing with milk and honey without him.

The Tabernacle Set Up: “He received instructions for constructing the tabernacle and its accoutrements.” (Oxford Guide to People & Places)….

THE JOURNEY TO JORDAN

Fiery Serpents. "Even the fiery serpents and the Amalekites failed to thwart the wilderness journey of the Israelites under Moses' leadership." (Holman Bible Dictionary)

Balaam, the Mercenary Prophet

Summary of the Journey to Jordan: "Moses served as judge and arbiter (this being a function as his role of national leader as well as interpreter of God's law). One such case involved the inheritance rights of Zelophehad's daughters. Since there was no precedent for daughters to inherit land, Moses consulted God." (HarperCollins Dictionary) “Joshua is…appointed as his successor.” (Smith’s Dictionary)….

Bezaleel/Bezalel

[Bi zal’ ee uhl] (“in the shadow of God; i.e., ‘under his protection’”)

“After Moses had led the Hebrews through the Red Sea, he was commanded by God to build a tabernacle in the desert.” (All the People in the Bible)

“Bezaleel was the artificer who executed the work of art in connection with the tabernacle in the wilderness (Ex 31:2; 35:30). He was engaged principally in works of metal, wood, and stone; while Aholiab, who was associated with him and subordinate to him, had the charge of the textile fabrics (36:1,2; 38:22). He was of the tribe of Judah, the son of Uri, and grandson of Hur (31:2).” (Easton Bible Dictionary)

Strang, Lewis C (CSB and Editor)., “Spiritual Growth of Moses,” Journal, Vol. 20 (May 1902), p. 76.

--The mountain peak of the Old Testament is Moses, commissioned leader and law-giver of the descendants of that Abraham with whom God made a covenant.

• Moses lived, according to the generally accepted Biblical chronology, some sixteen hundred years before Christ.

---The offspring of a nomad Oriental people, he grew up in the midst of the strange civilization of ancient Egypt.

• Surely, if heredity and environment could affect the spiritual man, Moses would be as different from modern man as the Darwinian ape is from the learned evolutionist who lectures about him.

---If Moses' spiritual manhood had been the outcome of material conditions, the spiritual significance of his career and the motive thought-force of his activity would be inexplicable enigmas to us of to-day, living as we do under wholly different material conditions.

John, Frances DeWitt (CSB), “Laying Foundation Stones,” Journal, Vol. 51 (April 1933), p. 5.

--The laying of a corner stone is the formal inauguration of the erection of a building.

• The stone is has much importance and, as with all the other stones, it must be laid with precision and skill.

---Slight inaccuracies in the placing of any stone might result in greater discrepancies in the completed building; thus a level is used to determine whether a stone is truly laid.

• A corner stone has come to typify the fundamentals of character upon which one’s usefulness and happiness depend.

--In the realm of divine Love—your true abode—there are no lost joys, no lost opportunities, no condemnation.

• In this domain of Life, the true foundation stones of spiritual thinking are forever established, and Love forever waits to teach all the Science of true building and reward all with its blessedness.

Clayton, Beatrice, “Workers and Work,” Sentinel, Vol. 21 (12 July 1919), p. 885.

--IN Exodus is the story of Bezaleel, of the tribe of Judah, whose name signifies, "in the shadow of God."

• Of this Bezaleel Moses declared that God had filled him with His spirit "in wisdom, in understanding, and in knowledge, and in all manner of workmanship….And he hath put in his heart that he may teach, both he, and Aholiab….Them hath he filled with wisdom of heart, to work all manner of work, of the engraver…and of the embroiderer,…and of the weaver, even of them that do any work."

---And the story continues that Bezaleel and Aholiab, yea, and "every wise hearted man, in whose heart the Lord had put wisdom and understanding to know how to work…even every one whose heart stirred him up to come unto the work to do it," wrought for the service of the sanctuary;….”

--The quaint Bible phrase, "service of the sanctuary," is more significant when one considers the various meanings of the word sanctuary.

• As most commonly understood, it means a holy place; therefore all true work is holy.

---It also means a throne; therefore all true work is noble.

---It also means a place for keeping sacred things; therefore all true work is sacred.

---It also means a shelter, refuge, place of protection; therefore all true work is safe.

---It also means a consecrated spot; therefore all true work is consecrated.

• Whatever our employment, whether humble or seemingly responsible, we may all work, as did Bezaleel, "in the shadow of God."

SECTION III: A dilemma in the distribution of the land of Canaan—the request by the “daughters of Zelophehad” during the second census (Num 26: 33 [to :]; 27: 2-7)

RELATED SCRIPTURE: Num 36: 1-12

TIME LINE AND AUTHOR: Written by Moses sometime between 1445-1405 BC. The event occurred in the 40th year after the Exodus.

"The mentioning of Zelophehad having no sons, but only daughters, laid the basis for the laws of inheritance stated in 27:1-11; 36:1-12." (MacArthur Bible Commentary)

“The coming distribution of the land of Canaan presented a dilemma for the family of Zelophehad since he had no sons. His five daughters boldly asked that they inherit their father’s name and his inheritance (vv. 1-4).” (Ibid)

Moses

(See Section II, above)

Zelophehad

[Zuh loh'fuh had] ("first born")

Zelophehad was a man of the tribe of Manasseh, and of the family of Gilead, who died during the wilderness wandering leaving five daughters. Because he had no male heirs, his daughters went to Moses and requested that they inherit their father’s property. Moses allowed this, with one stipulation; they were to marry within their father’s tribe. (Easton Bible Dictionary/Who Was Who in the Bible)

Eleazar

[El’ee ay’zuhr] (“God is helper”)

"Aaron's third son by his wife, Elisheba (Ex. 6:23)." (Who Was Who in the Bible) "His wife, a daughter of Putiel, bore him Phinehas (Ex 6:25). After the death of Nadab and Abihu (Lev 10:12; Num 3:4) he was appointed to the charge of the sanctuary (Num 3:32). On Mount Hor he was clothed with the sacred vestments, which Moses took from off his brother Aaron and put upon him as successor to his father in the high priest's office, which he held for more than twenty years (Num 20:25-29). He took part with Moses in numbering the people (26:3,4), and assisted at the inauguration of Joshua. He assisted in the distribution of the land after the conquest (Josh 14:1). The high-priesthood remained in his family till the time of Eli, into whose family it passed, till it was restored to the family of Eleazar in the person of Zadok (I Sam 2:35; Compare I Kings 2:27). 'And Eleazar the son of Aaron died; and they buried him in a hill that pertained to Phinehas his son' (Josh 24:33)." (Easton Bible Dictionary)

Korah

[Kor'uh] ("ice, hail")

"A Levite, the son of Izhar, the brother of Amram, the father of Moses and Aaron (Ex 6:21). The institution of the Aaronic priesthood and the Levitical service at Sinai was a great religious revolution. The old priesthood of the heads of families passed away. This gave rise to murmurings and discontent, while the Israelites were encamped at Kadesh for the first time, which came to a head in a rebellion against Moses and Aaron, headed by Korah, Dathan, and Abiram. Two hundred and fifty princes, 'men of renown' i.e., well-known men from among the other tribes, joined this conspiracy. The whole company demanded of Moses and Aaron that the old state of things should be restored, alleging that 'they took too much upon them' (Num16:1-3). On the morning after the outbreak, Korah and his associates presented themselves at the door of the tabernacle, and 'took every man his censer, and put fire in them, and laid incense thereon.' But immediately 'fire from the Lord' burst forth and destroyed them all (Num 16:35). Dathan and Abiram 'came out and stood in the door of their tents, and their wives, and their sons, and their little children,' and it came to pass 'that the ground clave asunder that was under them; and the earth opened her mouth and swallowed them up.' A plague thereafter began among the people who sympathized in the rebellion, and was only stayed by Aaron's appearing between the living and the dead, and making 'an atonement for the people' (16:47)." (Easton Bible Dictionary)

“daughters of Zelophehad”

"The story of the five daughters of Zelophehad provides legitimation of a limited right of Israelite women to inherit land. It also places specific marriage restrictions upon any women who inherit under this right." (Women in Scripture)

Mahlah: One of the daughters "…for whom special provision was made to allow inheritance….She may be the eponymous ancestor of a clan or town in Manasseh." (Eerdmans Dictionary)

Noah: Nothing significant.

Hoglah: "Of the tribe of Manasseh." (Who Was Who in the Bible)

Mikah/Milcah: Nothing significant.

Tirzah: A descendent "through Hepher of Manasseh." (HarperCollins Dictionary)

Wilson, Karen Cornell, “Remember the Daughters of Zelophehad!,” Sentinel, Vol. 73 (27 November 1971), p. 2086.

--Did you know that even Moses recognized that women have rights? Of course, his concept of women’s rights wasn’t as advanced as today’s. But, still, he was one of the first lawgivers to grant women property and inheritance rights in certain circumstances.

--It seems that after Zelophehad died, his five daughters realized they wouldn’t get any of the property to be distributed in the Promised Land.

• Custom decreed that if a father died leaving no male heir, his property went to the closest male relative—leaving his daughters without an inheritance.

---So, Mahlah, Noah, Hoglah, Milcah, and Tirzah marched before Moses and stated their case. We read in the book of Numbers, “And the Lord spake unto Moses, saying, The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father's brethren; and thou shalt cause the inheritance of their father to pass unto them.” [Num 27:6,7] So they won a fair judgment that became law among the twelve tribes of Israel. Today this case is still cited as legal precedent and authority.

Wyard, J. Morley, "Man's Inheritance," Journal, Vol. 30 (February 1913), p. 637.

--Mrs. Eddy says: "It were impossible for man, under the government of God in eternal Science, to fall from his high estate;" again, "When subordinate to the divine Spirit, man cannot be controlled by sin or death;" and again, "The real man cannot depart from holiness" (Science and Health, pp. 258, 125, 475)

--It is the preeminently distinguishing characteristic of the teaching of Christian Science, elaborated throughout all of Mrs. Eddy’s writings, and so persistently reiterated that quotations can scarcely be made,

that man’s inheritance is not mortal, but divine;

that man is not a servant, but a son;

that he is not a mere toy or plaything in the hand of destiny, but elect and chosen to show forth the praises of Him who has forever called us to be His children.

Nichols, Adele, “God Has No Displaced Nor Misplaced Sons and Daughters,” Journal, Vol. 64 (August 1946), p. 370.

--From a mortal viewpoint, the positions of many individuals may appear precarious, intolerable, hopeless.

• But by replacing fear and frustration with an understanding of the truths of spiritual being these very individuals may learn to cease thinking of themselves as misplaced, displaced, or helpless mortals, and to find themselves surrounded by the love of God, in whom they truly live and move and have their being as spiritual ideas—His sons and daughters.

--The supreme need of individuals in making adjustments to new conditions, and in finding and maintaining their proper places in human affairs, is basically not material but spiritual.

• And Christian Science teaches men that in order to demonstrate the divine nature and sonship and experience its blessings, they must be willing to gain a better understanding of God and His idea, man, and to deny reality to the finite and corporeal sense of self.

Roegge, Mrs. Beulah “Bea” M. (CSB, Lecturer, Associate Editor, Herald Editor, CSPS Trustee, Publisher's Agent, Clerk, and Contributing Editor; Chicago, IL), “What’s In a Name?,” POEM, Sentinel, Vol. 107 (14 March 2005), p. 19.

Not frustration

but fulfillment

of our highest

aspirations

is promised all

who name the name

of God as Love.

Campbell, Mrs. Margaret “Midge” (CS, Lecturer, CSPS Trustee, and Contributing Editor; Madison, NJ), “Our Daughters and the Culture They Live In,” SENTINEL WATCH, Sentinel, Vol. 109 (12 February 2007), p. 23.

--…prayer can include more than a petition to God for things to change.

• In can also include the affirmation of His all-embracing love as the source of an individual’s unique spiritual identity.

---Understanding one’s spiritual identity in relationship with God transcends temporary societal trends and fosters self-respect, self-worth, and self-esteem.

--The founder of this magazine faced the cultural restrictions of the late-19th and early-20th centuries, which by and large excluded women from the business world, public office, and positions of leadership.

• Rather than succumb to such influences, Mary Baker Eddy overcame them. She helped lift public thought to the understanding that a woman’s self-esteem is not anchored in society but in divine Love.

SECTION IV: Caleb requests that he be granted a portion of land for his family (Joshua 14: 6 the, 7, 10, 11 [to :])

RELATED SCRIPTURE: Num 13; 14

TIME LINE AND AUTHOR: Probably written by Joshua, and finished by an assistant. The most likely time of the writing was 1405-1385 BC. The event occurred 1445 BC.

Verses 6-9 “reviews what is also recounted in Numbers 13 and 14. This includes a celebration of God’s faithfulness (vv 7-11)….” (MacArthur’s Commentary)

“The grant of land to Caleb (vv 6-15) is a special case [in the distribution of land]. Caleb had dissented from the first spies’ timid report (Num 13:30-3), as had Joshua, according to another text (Num 32:12). For his faithfulness he was promised a possession of his own (Num 14:24; Deut 1:36), and this is now fulfilled in the area of Hebron, which Caleb requests (v 12).” (Oxford Commentary)

Joshua

[Josh’ū uh] (“Jehovah is salvation”)

His name appears in the various forms of Hoshea, Oshea, Jehoshua, Jeshua, and Jesus.

(Abbreviated)

Joshua was from the tribe of Ephraim. He is first mentioned in the narratives of the

events following the Exodus, where he appears as “Moses’ assistant,” or apprentice "and successor to Moses. In the book of Joshua, he functions as military commander in the 'conquest' of Canaan and as administrator of the allotment of the land to the tribes." (Eerdmans Bible Commentary) Facts about his life flow through the books of Exodus, Leviticus, Numbers, Deuteronomy, and Joshua….

“At Moses’ death Joshua was chosen as his successor (Josh 1:1,2). He led the Israelites to conquer the land (Joshua 1-2), supervised the division of the territory among the 12 tribes, and led the people to renew their covenant with God (Joshua 13-22).” (Who Was Who in the Bible) “The miraculous crossing of the Jordan (3:7-4:24) has many reminiscences of the crossing of the Red Sea.” (Interpreters Dictionary)

“Timnath-serah in Mount Ephraim was assigned as Joshua’s peculiar inheritance.” (Dummelow Commentary)….

Caleb

[Kay’lubb] (“dog”)

Caleb was the son of Jephunneh. “He was the founding father of the Calebites, a distinct group of people in Judah.” (HarperCollins Bible Dictionary)

"When Moses requested each tribe to designate a man to explore the land of Canaan, Caleb was selected because he was one of the leaders of Judah (Num 13:3)." (Eerdmans Dictionary) “Ten of the 12 spies frightened the Israelites with reports of fortified cities and gigantic peoples. Compared to the giants in the land, they saw themselves as ‘grasshoppers’ (Num 13:33).” (Who Was Who in the Bible) Caleb and Joshua, the son of Nun, were the only two of the whole number who encouraged the people to go up and possess the land, and they alone were spared when a plague broke out in which the other ten spies perished. All the people that had been numbered, from twenty years old and upward, perished in the wilderness except these two.

“The last notice we have of Caleb is when (being then eighty-five years of age) he came to Joshua at the camp at Gilgal, after the people had gained possession of the land, and reminded him of the promise Moses had made to him, by virtue of which he claimed a certain portion of the land of Kirjath-arba as his inheritance.” (Easton Bible Commentary)

Leishman, Thomas L., “Joshua and the Appointment of Canaan,” THE CONTINUITY OF THE BIBLE, Journal, Vol. 84 (May 1966), p. 258.

--We are first introduced to Joshua in Exodus (17:9-14), when Israel was faced by an attack headed by the Amalekites, and Joshua was called upon to rally the Hebrew forces and lead a counterattack against their foes.

--[When] the greater part of Palestine was under his control, Joshua proceeded to its apportionment among the Hebrew tribes.

• Naturally, he acceded readily to the request of Caleb, one of the stanch leaders of the tribe of Judah, that he might have the territory surrounding Hebron.

---Joshua doubtless recalled Caleb’s strong support of him when the two men had urged the advance into Canaan almost half a century earlier.

• At that time Caleb had shown no trace of fear at encountering the giant “children of Anak,” who lived near Hebron. Now, although he was “fourscore and five years old,” Caleb was ready and eager with God’s help to overcome his enemies.

“Your Own Niche,” Monitor (21 May 1997), p. 17.

--It’s an all-too-common view that we can become insignificant because of age.

• This assumption is shown to be invalid in the experience of a man in the Bible called Caleb (see Numbers, chaps. 13-14 and Joshua, chap. 14).

---Moses sent him and others on a reconnaissance mission to Canaan.

• Caleb was convinced the children of Israel could gain this land, which God had promised them, but the fears of those less enlightened than Caleb prevented it.

---Forty-five years later, however, when the people finally had seen fulfillment of the promise, Caleb’s strength and worth were undiminished.

• According to the Bible, at the age of eighty-five Caleb was able to say, “As yet I am as strong this day as I was in the day that Moses sent me….” And Caleb received a portion of land, Hebron, as his inheritance.

Lee, John, “Claiming Our True Inheritance,” Sentinel, Vol. 74 (19 February 1972), p. 318.

--The understanding that God is Father-Mother to all, and our utilization of this great truth, removes fear of human heredity.

• In fact, the stress and strain often accompanying family relationships are removed as we hold to the idea of Mind and its harmonious ideas.

--In Miscellaneous Writings Mrs. Eddy states, “Through divine Science man gains the divine power to become the son of God, to recognize his perfect and eternal estate.” [p. 182]

• This power comes as we let go [of] a finite, personal sense of selfhood and its false beliefs.

--As the individual accepts the truth of spiritual parentage and claims his divine heritage, he awakes from the erroneous dream of material living.

--Joyously we can accept the statement in Science and Health: “Man’s genuine selfhood is recognizable only in what is good and true. Man is neither self-made nor made by mortals. God created man.” [p. 294)

• God bestows all good continuously on His children.

SECTION V: Saul is suffering from depression, and David is brought in as the court musician to soothe him (I Sam 16: 15 Saul’s, 16: [to :], 18, 19, 23)

TIME LINE AND AUTHOR: Jewish tradition ascribed the writing of Samuel to Samuel himself; however, Samuel could not be the writer because his death is described in I Sam 25:1. The book was written anonymously between 931-722 BC.

'The spirit of Yahweh leaves [King Saul]…and an evil spirit from Yahweh afflicts him." (Eerdmans Commentary)

"The change is immediately manifest to his staff, who recommend music therapy. Saul agrees that they should seek out a good player, and one of them nominates a member of Jesse's family, yet with a recommendation so far beyond what would normally suffice even a royal musician (16:18) that we are surprised that Saul makes no adverse comment." (Ibid)

“This [Send me David thy son, v.19] is a verbal link with 16:1, ‘I have provided myself a king among his [Jesse’s] sons.’ David’s lineage was of importance to Saul in the near future when he arranged a marriage between Michal, his daughter, and David.” (MacArthur Bible Commentary)

King Saul of Israel

[Sawl] (“asked of God”)

(Abbreviated)

Saul was the first king of Israel, the son of Kish, and of the tribe of Benjamin. His character is in part illustrated by the fierce, wayward, fitful nature of the tribe and in part accounted for by the struggle between the old and new systems in which he found himself involved. To this we must add a taint of madness which broke out in violent frenzy, at times leaving him with long lucid intervals….

“Samuel declares that he is rejected as king—Yahweh has chosen “a neighbor” who is “better” than he. The reader soon learns that this man is David, son of Jesse. The remainder of the king's story is played out against that backdrop.” (Oxford Guide to People & Places)

"The biblical account of the latter years of Saul's reign (I Sam 16:14-31:13) derives for the most part from an old story of David's rise to power." (HarperCollins Dictionary)

The rest of Saul’s life is one long tragedy. The frenzy which had given indications of itself before now at times took almost entire possession of him. In this crisis David was recommended to him. From this time forward their lives are blended together. In Saul’s better moments he never lost the strong affection which he had contracted for David. Occasionally, too his prophetical gift returned, blended with his madness….

David

[Dā’vid] (“beloved”)

(Abbreviated)

David exhibited many roles during his lifetime: warrior, fugitive hero, King of Judah, King of Israel, musician, and ancestor of Jesus. He was the second king of Israel, who enlarged the kingdom, moved the capital to Jerusalem, and strengthened the armed forces. In later times, David was looked on as the ideal ruler who would return, or it was believed that a descendant of his would arise, to restore the kingdom of Israel. His life may be divided into three portions:

His youth before his introduction to the court of Saul; his relations with Saul; his reign….

As a Youth

His youth was spent in Bethlehem and he was the keeper of his father’s sheep. He played the harp, and music figured prominently in his life. Many of the psalms in the book of Psalms are attributed to him. “When Saul failed to meet God’s standards for kingship (I Sam 15:23,35; 16:11), God sent Samuel to anoint a replacement from among the sons of Jesse, who lived in Bethlehem (I Sam 16:1).” (Holmon Dictionary) Subsequently, he was anointed as a future king of Israel by the prophet Samuel.

Relations with Saul

“There are two stories as to how Saul met David. In the first story (I Sam. 16:14), Saul went into a deep depression after he realized that God had forsaken him.” (All the People of the Bible) Saul’s servants had heard of David, and brought the young David to play his harp and to sing songs before Saul. "Saul was charmed by David's good looks and intelligence, and appointed him his armour-bearer." (Who's Who in the OT) It was during this period with Saul that David learned of governmental affairs which would better prepare him for his future roll….

Leishman, Thomas L., “David, the Talented Shepherd Lad,” THE CONTINUITY OF THE BIBLE, Journal, Vol. 85 (May 1967), p. 254.

--[David] returned quietly to attend his father’s flocks, until he was called to soothe the malady of Saul, whom he was later to succeed.

--It is evident from the Biblical record that King Saul had become subject to intermittent attacks of mental derangement.

• In seeking to calm their master in such periods of stress, his servants prescribed the service of an expert player of the harp, who might bring him solace and healing.

---They commended to his special attention David, the son of Jesse, noting that he was an accomplished musician, a handsome young man, an active and successful warrior, and also a man well prepared to feel and practice the presence of God (see verse 18).

--Saul at once sent messengers to Jesse calling for his talented son.

“Helping Others Find Harmony,” Monitor (22 July 1997), p. 17.

--The Bible….tells of an “evil spirit” that troubled King Saul, and how David responded.

• “And it came to pass, when the evil spirit from God was upon Saul, that David took an harp, and played with his hand: so Saul was refreshed, and was well, and the evil spirit departed from him” (I Samuel 16:23).

--What was the spirit to which Saul was subject?

• In Science and Health with Key to the Scriptures, the word Spirit, with a capital S, is understood to be a synonym for God, and as such can’t denote something evil.

---This book by Mary Baker Eddy says, “There are evil beliefs, often called evil spirits; but these evils are not Spirit, for there is no evil in Spirit” (pp. 206-207).

--Then, what were the evil beliefs that troubled Saul?

• The Bible says our true being is the image and likeness of Spirit (see Gen. 1:26).

---We are each spiritual and at peace, not material and troubled.

• Accordingly Saul must have been suffering from some misperception about his real being, and his life must have consequently been clouded by evil.

Whiskin, Florence, “The Healing of Saul,” Journal, Vol. 28 (December 1910), p. 599.

--Not many…may remember that David was...on more than one occasion, a healer. King Saul, we read, was at times troubled by an "evil spirit."

--We read in the Bible: "So Saul was refreshed, and was well, and the evil spirit departed from him.” Need we wonder after this to find the fervent prayer in one of the psalms, "That thy way may be known upon earth, thy saving health among all nations;" and in another, respecting those who draw near unto the gates of death: "Then they cry unto the Lord in their trouble, and he saveth them out of their distresses. He sent his word, and healed them"! And in still another: "Bless the Lord, O my soul, and forget not all his benefits: who forgiveth all thine iniquities; who healeth all thy diseases." The wonder is that we have so long been blind to the significance of these sayings of the psalmist and the many healings recorded in the Scriptures, but today we have the "Key" which opens up these treasures, for in Science and Health by Mrs. Eddy we learn that it is the "spiritual perception of Scripture which lifts humanity out of disease and death and inspires faith" (p. 547). For the healing Truth as known in the past and revealed anew today in Christian Science, we give thanks and rejoice.

Siegfried, Thorwald, “The Faith of a Child,” Sentinel, Vol. 21 (17 May 1919), p. 723.

--One night when [the child’s crisis of pain and] grasp of life seemed feeble indeed, she whispered that she seemed unable to remember the "scientific statement of being" (Science and Health, p. 468), and when she was told of this truth which shall "sweep away the refuge of lies," she grasped the words eagerly and lifted her thought a step upward, from which it never relapsed.

• Then, as when David played on the harp until the evil spirit departed from Saul, the child desired a hymn to be sung to her. The casual question, "Which one?" brought the definite response, "Number 171, please;" and the words under that number in the Christian Science Hymnal showed her faith and the accuracy with which she gauged her need:—

Still, still with Thee when purple morning breaketh,

When the tired waketh, and the shadows flee,

Fairer than morning, lovelier than the daylight,

Dawns the sweet consciousness, I am with Thee.

--Thus, step by step, the battle was won.

SECTION VI: King Nebuchadnezzar tests Shadrach, Meshach, and Abed-nego in the fiery furnace (Dan 3: 1 [to :], 8, 10-13 [to 1st .], 20, 24-27)

TIME LINE AND AUTHOR: The event occurred on the Plain of Dura [SE of Baghdad]; it was probably written by Daniel c. 530 BC.

“ Chapter 3 opens with Nebuchadnezzar erecting a giant golden statue.” (Theological Bible Commentary) He "summons to its dedication all the officials of his empire, who are commanded to fall down and worship the image at a given musical signal, on pain of being cast into a furnace (vv.1-6). They all do so, with the exception of Daniel's three friends, whose refusal is reported to Nebuchadnezzar (vv.7-12). They are summoned before the king, and persist in their refusal (vv.13-18). Nebuchadnezzar commands the furnace to be heated seven times hotter than usual, and the three Jewish youths are bound and cast into it, the flames slaying their executioners (vv.19-22). The king sees them walking in the fire unbound and accompanied by a divine figure (vv.23-25). He summons them forth, finds them unharmed, magnifies their God, decrees that He be held in universal reverence, and gives them further [promotions] (vv.26-30)." (Dummelow Commentary)

"The statue [v.1 image of gold], which the king arrogantly made, represented himself as a grandiose expression of his greatness and glory and reflected the dream in which he has the head of gold (2:38)." (MacArthur Bible Commentary)

“The king…gains a new respect for [their] God [the fire had no power, v.27]. As in ch.1, a refusal to compromise leads to vindication and success; for ch.3 ends with the promotion of Shadrach, Meshach, and Abednego to still higher positions.” (Eerdmans Commentary)

King Nebuchadnezzer of Babylon

[Neb you kad nez’ur] (“O god Nabu, protect my son” or “Nebo, defend the boundary”)

(Abbreviated)

Nebuchadnezzar was "the powerful king of the Babylonian Empire who captured Jerusalem three times." (Baker Encyclopedia) He was the son and successor of Nabopolassar, who delivered Babylon from its dependence on Assyria and laid Nineveh in ruins. "Before his reign began, he developed a considerable reputation as a field commander." (Anchor Bible Dictionary) He was "the most powerful and longest reigning king of the neo-Babylonian (625-539 B.C.) period. (HarperCollins Bible Dictionary) He married the daughter of Cyaxares, and thus the Median and Babylonian dynasties were united….

“He greatly expanded and beautified Babylon, including the erection of handsome temples and the restoration of the Great Ziggurat in the middle of the city (which tradition says was the Tower of Babel).” (All the People of the Bible) “Nebuchadnezzar’s name occurs in more secondary sources for the Chaldean period than that of any other member of his dynasty.” (Eerdmans Dictionary)

“Nebuchadnezzar made an arrogant boast about all that he achieved (Dan 4:30).” (Who Was Who in the Bible) After the incident of the "burning fiery furnace" into which the three Hebrew boys were cast, Nebuchadnezzar was afflicted with some peculiar mental aberration….

Chaldeans

[Kăl dē’ănz]

“The Chaldeans were a group of five tribes who became dominant in Babylonia during the late sixth century [BC].” (Oxford Guide to People & Places)

"In the Neo-Babylonian Empire the Chaldeans were the dominant race, and possessed all the offices of influence….So exclusively did they fill ecclesiastical positions at the capital that at Babylon their name became synonymous with priests of Belmarduk. These priests were esteemed as possessors of wisdom and equated with magicians, enchanters, sorcerers, and diviners." (Westminster Dictionary)

Shadrach

[Shad’rak] (“command of [the god] Aku)

Shadrach was the Chaldean name given to Hananiah, by Ashpenaz, the chief of

Nebuchadnezzar’s eunuchs. "The etymology is uncertain." (HarperCollins Bible Dictionary) He was one of the Hebrew youths whom Nebuchadnezzar carried captive to Babylon in 605 BC. In addition to refusing the “king’s meat,” he, and his two companions, refused to worship the golden image which Nebuchadnezzar had set up (Dan 1:7; 3:12-30) on the plains of Dura. Their conduct filled the king with the greatest fury, and he commanded them to be cast into the burning fiery furnace. Here, amid the fiery flames, they were preserved from harm. Over them the fire had no power, "neither was a hair of their head singed, neither had the smell of fire passed on them." Thus Nebuchadnezzar learned the greatness of the God of Israel.

“After their deliverance from the furnace, we hear no more of Shadrach, Meshach, and Abednego, except in Hebrews 11:33-34, but there are repeated allusions to them in the later apocryphal books, and martyrs of the Maccabaean period seem to have been much encouraged by their example.” (Baker Encyclopedia of Bible People)

“The Song of the Three Holy Children is one of the portions of the Book of Daniel that appears in the Greek texts but not in the Hebrew-Aramaic versions. Hence it is relegated in the Authorized Version to the Apocrypha; in the Western canon it is placed in the third chapter.” ()

Meshach

[Mee'shack] (Heb. "who is what El [God] is?")

"Meshach was the Chaldean name given to Mishael, one of the three Hebrew youths who were under training at the Babylonian court for the rank of Magi. This was probably the name of some Chaldean god." (Easton Dictionary) He was one of Daniel’s companions. "Along with Shadrach and Abednego, Meshach would not bow down and worship the pagan image of gold set up by Nebuchadnezzar. They were cast into 'the burning fiery furnace,' but were preserved from harm by the power of God." (Who Was Who in the Bible)

"The etymology is uncertain, but a relation to Marduk, the god of Babylon, has been suggested." (HarperCollins Bible Dictionary)

Abed-nego

[Uh bed’knee gō] (“servant of Nebo”)

Abed-nego was "the Chaldean name given to Azariah in King Nebuchadnezzar’s court by the prince of the eunuch’s when he was chosen as one of the king’s servants (Dan 1:7; 2:49)." (Who Was Who in the Bible) "The name appears to be a preservation of the Akkadian name Arad-nabû, 'servant of Nabû' (Nebuchadnezzar's personal God). Changing the names of people in order to change their futures was a common practice throughout the ancient Near East." (Eerdmans Dictionary)

He was one of Daniel's three companions. With Shadrach and Meshach, he was delivered

from the burning fiery furnace.

Maschke, Jeanne, “Obedience to divine law—not golden images,” Sentinel, Vol. 96 (2 May 1994), p. 20.

--All of us our exposed to laws—in our cities and towns, in our countries.

• Most of the time these laws are good and helpful, but what we would do if they were not?

--The Bible tells us of a case when three Hebrew men had to face such a situation.

• King Nebuchadnezzar had a golden image set up as a token of his power and decreed that all people in his kingdom, without exception, were to worship it. Anyone who did not obey was to suffer death in a fiery furnace.

--At that time there were Hebrews living in Babylon, among them Shadrach, Meshach, and Abednego, who enjoyed the king’s favor and held high offices.

• Instead of obeying the king’s command, they continued to pray to the one God whom they worshipped.

Rosdol, Margit, “’We will not serve thy gods,’” Sentinel, Vol. 52 (16 December 1950), p. 2183.

--The Hebrew youths Shadrach, Meshach, Abed-nego, in the burning fiery furnace and Daniel in the lions’ den demonstrated the superiority and triumph of spiritual over material so-called power.

• In answer to Nebuchadnezzar’s arrogant challenge of God’s ability to save them, Shadrach, Meshach, and Abed-nego simply said that God was able to deliver them from the fire and from the king’s hand.

---“But if not,” they calmly continued, “be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up” (Dan. 3:18).

• Irrespective of any danger, unswerving obedience to God, the divine Principle of the First Commandment, was the law and the rock of their life.

---Serving only the one omnipotent God, good, excluded from their consciousness every possibility of evil and the fear of it.

O’Conner, Kathleen, “In Furnace Fire They Found the Son of God,” POEM, Journal, Vol. 77 (June 1959), p. 289.

When Shadrach, Meshach, and Abednego

Refused to worship any but their God,

The king decreed that they be bound and cast

Into a burning, fiery furnace. Then

The king, astonied, saw amid the flames

Not three men bound but four men loose—the fourth

Who walked with them was like the Son of God!

When we refuse to worship and bow down

Before an image of the carnal mind,

And we are cast into the furnace fire

Of hate’s revenge on its destroyer, Love,

Our God is able to deliver us.

And, like those Hebrew men, we too shall find

We have no hurt, no single hair is singed….

Rothenberg, Adelaide, “No smell of fire,” POEM, Sentinel, Vol. 57 (1 January 1955), p. 16.

…

So when we bowed not to the king’s decree,

the strong men cast us, bound, into the fire,

whose flame devoured the strong men instantly,

but touched us not! Our thoughts were winged with faith.

And we were not alone; there walked with us

the angel of His presence, heralding

to unbelieving eyes the power of God!

For we emerged unfettered, carrying

no smell of fire to taint our holy faith.

You ask were we afraid.

Afraid? Of what?

Man’s contact is with God and not with fear.

You ask in trembling tones because you fear

Your faith will falter and the searing bands,

which seem to hold you helpless, will not yield.

Oh, waver not!....

Wallace, Margaret C, “Welcoming the Fourth Man,” Journal, Vol. 77 (April 1987), p. 25.

--One of the most impressive stories in the Old Testament is that of Shadrach, Meshach, and Abednego.

• Refusing to obey the command of King Nebuchadnezzar to worship an idol, these three Hebrews were cast into a furnace so hot that it killed the men who threw them in.

---When King Nebuchadnezzar looked into the furnace, he was astonished at what he saw: “Did not we cast three men bound into the midst of the fire?...Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God.” [Dan 3: 24,25]

• Then the three Hebrews came out of the furnace and were found to be without injury.

--Accepting Jesus’ promise that Christ will actively abide with us—in our church services, association meetings, marriage and family life, in the relationship between practitioner and patient—we will find that “where two or three are gathered” in his name, we can joyfully discern and welcome the fourth man, the healing, inspiring, purifying Christ.

Peterson, Sandra, “A lesson from Nebuchadnezzar,” Journal, Vol. 115 (January 1997), p. 18.

--Our experience may not seem askew because we glory over a literal earthly kingdom, as Nebuchadnezzar did.

• But mortal ego does present us with a “kingdom” of its making, an apparently material realm with its enticements, which inevitably lead to disappointment.

---Each moment we have a crucial choice to make about our allegiance.

--Humbled before God, Nebuchadnezzar affirmed God’s kingdom to be everlasting.

• This king’s understanding was renewed and so was his dominion.

---We can embody the same humility.

--That infinite God, who is only good, embraces us today.

• We all can feel the profound peace of transparently spiritual selfhood as we expose and forsake the utter presumptuousness of a carnal ego.

BIBLIOGRAPHY:

Bible Translations

King James Version (KJV). Oxford University Press: Oxford, UK, 1611 (1955 ed.)

Metzger, Bruce M. and Roland E. Murphy (eds.), The New Oxford Annotated Bible (NRSV). Oxford University Press: New York, NY, 1991.

Moffatt, James, A New Translation of the Bible. Harper & Brothers Publishers: New York, NY, 1922 (1954 ed.)

New English Bible, The (NEB). Oxford University Press: New York, NY, 1961 (1972 ed.).

New International Version (NIV): Student Bible. Zondervan: Grand Rapids, MI, 1986 (2002 ed.).

Schuller, Robert H. (ex.ed.), Possibility Thinkers Bible: The New King James Version (NKJV). Thomas Nelson Publishers: Nashville, TN, 1984.

Scofield, Rev. C.I., D.D., The Scofield Reference Bible (KJV). Oxford University Press: New York, NY, 1909 (1945 ed.)

Thompson, Frank Charles (ed.), The New Chain-Reference Bible (KJV). B.B. Kirkbride Bible Co: Indianapolis, IN, 1964.

Today’s Parallel Bible (KJV, NIV, NASB, NLT). Zondervan: Grand Rapids, MI, 2000.

Bible Paraphrased Interpretations

Peterson, Eugene H., The Message. NavPress: Colorado Springs, CO, 1993 (2002 ed.)

Phillips, J.B., The New Testament in Modern English. Macmillan Publishing Co.: New York, NY, 1958 (1973 edition).

Commentaries

Achtemeier, Paul J., Romans: Interpretation, A Bible Commentary for Teaching and Preaching.

John Knox Press: Louisville, KY, 1985.

Barton, John and John Muddiman (ed.), The Oxford Bible Commentary. Oxford University Press: Oxford, UK, 2001.

Bechtel, Carol M., Esther: Interpretation, A Bible Commentary for Teaching and Preaching.

John Knox Press: Louisville, KY, 2002.

Best, Ernest, II Corinthians: Interpretation, A Bible Commentary for Teaching and Preaching.

John Knox Press: Louisville, KY, 1987.

Black, Matthew and H.H. Rowley (eds.), Peake’s Commentary on the Bible.

Van Nostrand Reinhold (UK) Co., Ltd: London, ENG, 1962.

Boring, M. Eugene, Revelation: Interpretation, A Bible Commentary for Teaching and Preaching.

John Knox Press: Louisville, KY, 1989.

Boring, M. Eugene and Fred B. Craddock, The People's New Testament Commentary. Westminster John Knox Press: Louisville, KY, 2004.

Brueggemann, Walter, First and Second Samuel: Interpretation, A Bible Commentary for Teaching and Preaching. John Knox Press: Louisville, KY, 1990.

__________, Genesis: Interpretation, A Bible Commentary for Teaching and Preaching.

John Knox Press: Louisville, KY, 1982.

Buttrick, George Arthur (comm.ed., et al), The Interpreter’s Bible. Abingdon Press: New York, NY, 1953.

Cousar, Charles B., Galatians: Interpretation, A Bible Commentary for Teaching and Preaching.

John Knox Press: Louisville, KY, 1982.

Craddock, Fred B., Luke: Interpretation, A Bible Commentary for Teaching and Preaching.

John Knox Press: Louisville, KY, 1990.

__________, Philippians: Interpretation, A Bible Commentary for Teaching and Preaching.

John Knox Press: Louisville, KY, 1985.

Creach, Jerome F.D., Joshua: Interpretation, A Bible Commentary for Teaching and Preaching.

John Knox Press: Louisville, KY, 2003.

Davies, G. Henton, et.al. (ed.), The Twentieth Century Bible Commentary. Harper & Brothers, Publisher: New York, NY, 1932 (1955 ed.)

Dobson, Edward G. (cont. et al), King James Bible Commentary. Thomas Nelson Publishers: Nashville, TN, 1999.

Dummelow, The Rev J.R. (ed.), A Commentary on the Holy Bible. MacMillan Publishing Co., Inc: New York, NY, 1908 (1975 ed.).

Dunn, James D.G. (gen.ed.), Eerdmans Commentary on the Bible. William B. Eerdmans Publishing Co.: Grand Rapids, MI, 2003.

Eiselen, Frederick C. (ed.), The Abingdon Bible Commentary. Abingdon Press: New York, NY, 1929.

Fretheim, Terence E., Exodus: Interpretation, A Bible Commentary for Teaching and Preaching.

John Knox Press: Louisville, KY, 1991.

Gaventa, Beverly Roberts, First and Second Thessalonians: Interpretation, A Bible Commentary for Teaching and Preaching. John Knox Press: Louisville, KY, 1998.

Gore, Charles, Henry Leighton Goude, and Alfred Guillaume (eds.), A New Commentary on Holy Scripture. The Macmillan Company: New York, NY, 1928.

Hare, Douglas R.A., Matthew: Interpretation, A Bible Commentary for Teaching and Preaching.

John Knox Press: Louisville, KY, 1993.

Hays, Richard B., I Corinthians: Interpretation, A Bible Commentary for Teaching and Preaching.

John Knox Press: Louisville, KY, 1997.

Henry, Matthew, Commentary on the Holy Bible (in six volumes), 1706. Reprinted by MacDonald Publishing Co.: McLean, VA.

Laymon, Charles M. (ed.), The Interpreter’s One-volume Commentary on the Bible. Abingdon Press: Nashville, TN, 1971.

Long, Thomas G., Hebrews: Interpretation, A Bible Commentary for Teaching and Preaching.

John Knox Press: Louisville, KY, 1997.

May, James L., Psalms: Interpretation, A Bible Commentary for Teaching and Preaching.

John Knox Press: Louisville, KY, 1994.

McCann, J. Clinton., Judges: Interpretation, A Bible Commentary for Teaching and Preaching.

John Knox Press: Louisville, KY, 2002.

Miller, Patrick D., Deuteronomy: Interpretation, A Bible Commentary for Teaching and Preaching.

John Knox Press: Louisville, KY, 1990.

Nickelson, Ronald L. (ed.), KJV Standard Lesson Commentary: International Sunday School Lessons, 2007-2008. Standard Publishing: Cincinnati, OH, 2007.

MacArthur, John, The MacArthur Bible Commentary. Thomas Nelson Publishers: Nashville, TN, 2005.

Martin, Ralph P., Ephesians, Colossians, and Philemon, A Bible Commentary for Teaching and Preaching. John Knox Press: Louisville, KY, 1991.

Matera, Frank J., II Corinthians: The New Testament Library. Westminster John Knox Press: Louisville, KY, 2003.

Mays, James L. (gen ed.), HarperCollins Bible Commentary. Harper: San Francisco, CA, 2000.

McKenna, Megan, On Your Mark. Orbis Books: Maryknoll, NY, 2006.

Nelson, Richard., First and Second Kings: Interpretation, A Bible Commentary for Teaching and Preaching. John Knox Press: Louisville, KY, 1987.

Newsom, Carol A. and Sharon H. Ringe (eds.), Women’s Bible Commentary. Westminster John Knox Press: Louisville, KY, 1998.

O’Day, Gail R. and David L. Petersen (eds.), Theological Bible Commentary. Westminster John Knox Press: Louisville, KY, 2009..

Oden, Thomas C., First and Second Timothy and Titus: Interpretation, A Bible Commentary for Teaching and Preaching. John Knox Press: Louisville, KY, 1989.

Olson, Dennis T., Numbers: Interpretation, A Bible Commentary for Teaching and Preaching.

John Knox Press: Louisville, KY, 1996.

Perdue, Leo G., Proverbs: Interpretation, A Bible Commentary for Teaching and Preaching. John Knox Press: Louisville, KY, 2000.

Perkins, Pheme, First and Second Peter, James, and Jude: Interpretation, A Bible Commentary for Teaching and Preaching. John Knox Press: Louisville, KY, 1995.

Sakenfeld, Katherine Doob, Ruth: Interpretation, A Bible Commentary for Teaching and Preaching. John Knox Press: Louisville, KY, 1999.

Seitz, Christopher R., Isaiah 1-39: Interpretation, A Bible Commentary for Teaching and Preaching. John Knox Press: Louisville, KY, 1993.

Sloyan, Gerard S, John: Interpretation, A Bible Commentary for Teaching and Preaching. John Knox Press: Louisville, KY, 1988.

Smith, D. Moody, First, Second, and Third John: Interpretation, A Bible Commentary for Teaching and Preaching. John Knox Press: Louisville, KY, 1991.

Throntveit, Mark A., Ezra-Nehemiah: Interpretation, A Bible Commentary for Teaching and Preaching. John Knox Press: Louisville, KY, 1992.

Towner, W. Sibley, Daniel: Interpretation, A Bible Commentary for Teaching and Preaching.

John Knox Press: Louisville, KY, 1984.

Tuell, Steven S., First and Second Chronicles: Interpretation, A Bible Commentary for Teaching and Preaching. John Knox Press: Louisville, KY, 2001.

Weiser, Artur, The Psalms: The Old Testament Library. Westminster Press: Philadelphia, PA, 1962.

Whiston, William (tr.), Josephus: The Complete Works. Thomas Nelson Publishers: Nashville, TN, 1998 (reprinted). [100 AD]

Williamson, Lamar, Jr., Mark: Interpretation, A Bible Commentary for Teaching and Preaching. John Knox Press: Louisville, KY, 1983.

Willimon, William H., Acts: Interpretation, A Bible Commentary for Teaching and Preaching. John Knox Press: Louisville, KY, 1988.

Dictionaries

Achtemeier, Paul J. (ed.), The HarperCollins Bible Dictionary. Harper: San Francisco, 1996.

Brownrigg, Ronald, Who’s Who in the Bible. The New Testament. Bonanza Books: New York, NY, 1980.

Beebe, Mary Jo; Olene E. Carroll, and Nancy H. Fischer, New Testament Healings: Peter, Paul, and Friends. General Publications Bible Products, CSPS: Boston, MA, 2003.

Butler, Trent C., Ph.D. (gen.ed.), Holmon Bible Dictionary. Holman Bible Publishers: Nashville, TN, 1991.

Buttrick, George Arthur (ed.), The Interpreter's Dictionary of the Bible (in four volumes). Abingdon Press: Nashville, TN, 1962.

Comay, Joan, Who’s Who in the Bible: The Old Testament. Bonanza Books: New York, NY, 1980.

Evans, Craig A. & Stanley E. Porter (eds.), Dictionary of New Testament Background. InterVarsity Press: Downers Grove, IL, 2000.

Freedman, David Noel (editor-in-chief), The Anchor Bible Dictionary. Doubleday: New York, NY, 1992.

__________, Eerdmans Dictionary of the Bible. William B. Eerdmans Publishing Company: Grand Rapids, MI, 2000.

Gehman, Henry Snyder (ed.), The New Westminster Dictionary of the Bible. The Westminster Press: Philadelphia, PA, 1970.

Green, Joel B. and Scot McKnight (eds.), Dictionary of Jesus and the Gospels. InterVarsity Press: Downers Grove, IL, 1992.

Jacobus, Melancthon, D.D,, et.al (eds.), Funk and Wagnalls New Standrad Bible Dictionary. Funk and Wagnalls Co.: New York, NY, 1936 (Third Revised Ed.)

Losch, Richard R., All the People in the Bible. William B. Eerdmans Publishing Co.: Grand Rapids, MI, 2008.

Metzger, Bruce and Michael D. Coogan (eds.), The Oxford Guide to Ideas & Issues of the Bible. Oxford University Press: New York, NY, 2001.

__________, The Oxford Guide to People & Places of the Bible. Oxford University Press: New York, NY, 2001.

Meyers, Carol (gen.ed.), Women in Scripture. William B. Eerdmans Publishing Co.: Grand Rapids, MI, 2001.

Peloubet, F.N., Peloubet’s Bible Dictionary. The John C. Winston Co: Philadelphia, PA, 1947.

Smith, William, LLD, A Dictionary of the Bible. American Baptist Publication Society: Philadelphia, PA, 1893.

Who Was Who in the Bible. Thomas Nelson: Nashville, TN, 1999.

, Baker’s Evangelical Dictionary.

, Easton’s Bible Dictionary.

Handbooks

Blair, Edward P., Abingdon Bible Handbook. Abingdon Press: Nashville, TN, 1975.

Bowker, John (ed.), The Complete Bible Handbook. DK Publishing, Inc: London, UK, 1998.

Halley, Henry H., Halley’s Bible Handbook. Zondervan Publishing House: Grand Rapid, MI, 1927 (1965 ed.)

Unger, Merrill F., Unger’s Bible Handbook. Moody Press: Chicago, IL, 1967.

Atlases, Maps, and Geography

DeVries, LaMoine F., Cities of the Biblical World. Hendrickson Publishers: Peabody, MA, 1997 (2nd Printing Aug 1998).

Frank, Harry Thomas (ed.), Atlas of the Bible Lands. Hammond Inc.: Maplewood, NJ, 1990.

Isbouts, Jean-Pierre, The Biblical World: an illustrated atlas. National Geographic: Washington, DC, 2007.

Nelson’s Complete Book of Maps & Charts. Thomas Nelson Publishers: Nashville, TV, 1996.

Then and Now Bible Map Book. Rose Publishing: Torrance, CA, 1997.

Webster’s Geographical Dictionary. G. & C. Merriam co.: Springfield, MA, 1949 (1963 ed.).

Whitney, Rev. George H., D.D., Hand-Book of Bible Geography. Phillips & Hunt: New York, NY, 1879.

Wright, Paul H., Holmon Quick Source Bible Atlas. Holmon Bible Publishers: Nashville, TN, 2005.

Time Lines

Bible Time-Line. Christian Science Publishing Society: Boston, MA, 1993.

Bible Time Line. Rose Publishing Inc.: Torrance, CA, 2001.

Grun, Bernard, The Timetables of History. Simon & Schuster: New York, NY, 1975 (3rd ed.)

Miscellaneous

Andruss, Bessie Edmond, Bible Stories as Told To Very Little Children. Coward-McCann, Inc.: New York, NY, 1937.

Asimov, Isaac, Asimov’s Guide to the Bible: Two Volumes in One. Wings Books: New York, NY, 1969.

Baker, Mark (ed.), The Baker Encyclopedia of Bible People. Baker Books: Grand Rapids, MI, 2006.

Barber, Wayne, Eddie Rasnake, and Richard Shepherd, Following God: Learning Life Principles from the Women of the Bible, Book One. AMG Publishers: Chattanooga, TN, 2006 (13th printing)

Beebe, Mary Jo; Olene E. Carroll, and Nancy H. Fischer, Jesus’ Healings, Part 1. General Publications Bible Products, CSPS: Boston, MA, 2002

__________, Jesus’ Healings, Part 2. General Publications Bible Products, CSPS: Boston, MA, 2002.

__________, Jesus’ Healings, Part 3. General Publications Bible Products, CSPS: Boston, MA, 2002.

Begbie, Harold (ed.), The Children's Story Bible. The Grolier Society: New York, NY, 1948.

Bible Through the Ages, The. The Reader’s Digest Association, Inc.: Pleasantville, NY, 1996.

Children's Bible, The. Golden Press: New York, NY, 1965.

Click, E. Dale, The Inner Circle. CSS Publishing Company, Inc.: Lima, OH, 2000.

Crossan, John Dominic, The Birth of Christianity. HarperCollins Publishing: San Francisco, CA, 1998.

Deem, Edith, All of the Women of the Bible. HarperCollins: San Francisco, CA, 1955.

Dewey, David, A User's Guide to Bible Translations. InterVarsity Press: Downers Grove, IL, 2004.

Essex, Barbara J., Bad Boys of the New Testament. The Pilgrim Press: Cleveland, OH, 2005.

Feiler, Bruce, Abraham: A Journey to the Heart of Three Faiths. William Morrow (HarperCollins Publishers Inc): New York, NY, 2002.

Getty-Sullivan, Mary Ann, Women in the New Testament. The Liturgical Press: Collegeville, MN, 2001.

Great People of the Bible and How They Lived. The Reader's Digest Association, Inc.: Pleasantville, NY, 1974 (3rd Printing).

Guignebert, Charles, The Jewish World in the Time of Jesus. University Books: New Hyde Park, NY, 1959.

Haag, Herbert and Dorothee Soelle et.al., Great Couples of the Bible. Fortress Press: Minneapolis, MN, 2004 (English Translation, 2006)

Hill, Craig C., Hellenists and Hebrews. Fortress Press: Minneapolis, MN, 1992.

Howell, James C., The Beatitudes for Today. Westminster John Knox Press: Louisville, KY, 2006.

Kee, Howard Clark, et al, The Cambridge Companion to the Bible. Cambridge University Press: Cambridge, UK, 1997.

Keller, Werner, The Bible as History. William Morrow and Co.: New York, NY, 1964 (revised).

Kirsch, Jonathan, The Harlot by the Side of the Road: Forbidden Tales of the Bible. Ballantine Books: New York, NY, 1997.

Landis, Benson Y., An Outline of the Bible Book by Book. Barnes & Noble Books: New York, NY, 1963.

Lockyer, Herbert, All the Women of the Bible. Zondervan: Grand Rapids, MI, 1967.

McBirnie, William Steuart, Ph.D., The Search for the Twelve Apostles. Tyndale House Publishers, Inc.: Carol Stream, IL, 1973.

Miller, Madeleine S. and J. Lane, Harper’s Encyclopedia of Bible Life. Harper & Row Publishers: San Francisco, CA, 1978.

Murphy, Kathleen, The Women of the Passion. Liguori Publications: Liguori, MO, 2005.

Mysteries of the Bible. The Reader’s Digest Association, Inc.: Pleasantville, NY, 1988.

Saldarini, Anthony J., Pharisees, Scribes and Sadducees in Palestinian Society. William B. Eerdmans Publishing Co: Grand Rapids, MI, 2001.

Schmithals, Walter, The Office of the Apostle in the Early Church. Abingdon Press: Nashville, TN, 1969.

Smith, Wilbur M., D.D. (ed.), Peloubet’s Select Notes on the International Sunday School Lessons. W.A. Wilde Co.: Boston, MA, 1943.

Snipes, Joan Koelle, Bible Study for Children. Bible Teaching Press: Shepherdstown, WV, 1999.

Tosto, Peter (ed.), Found Volumes, Version 2009 (software). : Marietta, GA, 2009.

Trammell, Mary Metzner & William G. Dawley, The Reforming Power of the Scriptures: A Biography of the English Bible. The Christian Science Publishing Society: Boston, MA, 1996.

Trench, R.C., Notes on the Parables of Our Lord. Baker Book House: Grand Rapids, MI, 1948.

Van Harn, Roger E. (ed.), The Ten Commandments for Jews, Christians, and Others. William B. Eerdmans Publishing Company: Grand Rapids, MI, 2007.

Walker, Peter, In the Steps of Paul. Zondervan: Grand Rapids, MI, 2008.

Willmington, Harold L., The Outline Bible. Tyndale House Publishers, Inc.: Carol Stream, IL, 1999.

Zondervan Bible Study Library 5.0., Family Edition (software). Zondervan: Grand Rapids, MI, 2003.

*The weekly Bible Lessons are made up of selections from the King James Version of the Bible and the Christian Science textbook, Science and Health with Key to the Scriptures by Mary Baker Eddy, the Discoverer and Founder of Christian Science.

The Golden Text this week is from the New King James Version.

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