*Chronological Bible Characters
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BY WILIE WONG
It is not easy to study the Bible without perspective of time particularly the Old Testament figures such as comparing Noah with Moses, or Elijah with Isaiah. It is much easier to study the New Testament characters because they were contemporaries of Jesus Christ. Almost all New Testament characters were contemporaries of Jesus Christ, including the Twelve Apostles, Judah killed himself and replaced by Paul. We do not care about such characters as Herod, Pontius Pilate, etc. We do know they were contemporaries of Jesus Christ. The world calendar is counted from the birth of Jesus Christ, BC and AD. It does not matter whether a person is how many years older or younger than another. It is good enough to know they are contemporary. For example, President Richard Nixon was older than me, however he was my contemporary; otherwise I could not have two signed letters from him, such as Abraham Lincoln who was not my contemporary.
1.) Adam, First human, (Before 4000 BC)
Gen 3:17, “Then to Adam He said, “Because you have listened to the voice of your wife, and have eaten from the tree about which I commanded you, saying, ‘You shall not eat from it’; Cursed is the ground because of you; with hard labor you shall eat from it All the days of your life.”
The keyword in the sentence of the man is the “soil.” The curse (Genesis 9:25, see the note) of the soil is the desire of the fruit trees with which the garden was planted, and of that spontaneous growth which would have rendered the toil of man unnecessary. The rank growth of thorns and thistles was also a part of the curse which it occasioned to man when fallen. His sorrow was to arise from the labor and sweat with which he was to draw from the ground the means of subsistence. Instead of the spontaneous fruits of the garden, the herb of the field, which required diligent cultivation, was henceforth to constitute a principal part of his support. And he had the dreary prospect before him of returning at length to the ground whence he was taken. He had an element of dust in him, and this organic frame was eventually to work out its own decay, when apart from the tree of life.
It is to be observed that here is the first allusion to that death which was the essential part of the sentence pronounced on the fallen race. The reasons of this are obvious. The sentence of death on those who should eat of the forbidden fruit had been already pronounced, and was well known to our first parents. Death consisted in the privation of that life which lay in the light of the divine countenance, shining with approving love on an innocent child, and therefore was begun on the first act of disobedience, in the shame and fear of a guilty conscience. The few traits of earthly discomfort which the sentences disclose, are merely the workings of the death here spoken of in the present stage of our existence. And the execution of the sentence, which comes to view in the following passage, is the formal accomplishment of the warning given to the transgressor of the divine will.
In this narrative the language is so simple as to present no critical difficulty. And, on reviewing the passage, the first thing we have to observe is, that the event here recorded is a turning-point of transcendent import in the history of man. It is no less than turning from confidence in God to confidence in his creature when contradicting him, and, moreover, from obedience to his express and well-remembered command to obedience to the dictates of misguided self-interest. It is obvious that, to the moral character of the transaction, it is of no consequence who the third party was who dared to contradict and malign his Maker. The guilt of man consists simply in disobeying the sole command of his beneficent Creator. The only mitigating circumstance is the suggestion of evil by an external party. But the more insignificant the only ostensible source of temptation, the more inexcusable the guilt of man in giving way to it.
This act altered fundamentally the position and character of man. He thereby descended from innocence to guilt in point of law, and at the same time from holiness to sin in point of character. Tremendous was the change, and equally tremendous the consequence. Death is, like most scriptural terms, a pregnant word, and here to be understood in the full compass of its meaning. It is the privation, not of existence, as is often confusedly supposed, but of life, in all its plenitude of meaning. As life includes all the gratifications of which our human susceptibilities are capable, so death is the privation of all the sources of human enjoyment, and among them of the physical life itself, while the craving for ease and the sense of pain retain all their force in the spiritual part of our nature. These poignant emotions reach their highest pitch of intensity when they touch the conscience, the tenderest part of our being, and forebode the meeting of the soul, in its guilty state, with a just and holy God.
This event is real. The narrative expresses in its strongest terms its reality. The event is one of the two alternatives which must follow from the preceding statements concerning the tree of the knowledge of good and evil, and affords an explanation of their nature. It is no less essential to account for what follows. The problem of the history and condition of man can only be solved by this primeval fact. Conscience still remains an imperishable monument, on the one hand, of his having been formed after a perfect model; and, on the other, of his having fallen from his high estate. And all the facts of his history carry up his fall as far as the traditions of human memory reach.
And the narrative here is a literal record of the details of this great event. So far as regards God and man, the literality has never been questioned by those who acknowledge the event to be real. Some, however, have taken the serpent to be, not a literal, but a figurative serpent; not an animal, but a spiritual being. The great dragon, indeed, is identified with “the ancient serpent called the devil and Satan.” And hence we know that a being of a higher nature than the mere animal was present and active on this occasion. And this spiritual being was with great propriety called the serpent, both from its serpentine qualities and from choosing the serpent as the most suitable mask under which to tempt our first parents. But we cannot thence infer that a literal serpent was not employed in the temptation. The serpent is said to be “more subtle than any beast of the field.” First. The obvious meaning of this is, that it was itself a beast of the field.
Thus, Joseph, whom Israel loved “more than all his children,” was one of his children Genesis 37:8. He that was “higher than any of the people,” was himself one of the people 2 Samuel 9:2. Second. If the serpent be here figurative, and denote a spirit, the statement that it was subtle above all the beasts of the field is feeble and inadequate to the occasion. It is not so, that man is distinguished from the other animals. In much more forcible language ought the old serpent to be distinguished from the unreasoning brute. Third. We have seen a meetness in a being of flesh, and that not superior, or even equal to man, being permitted to be employed as the medium of temptation. Man was thereby put at no disadvantage. His senses were not confounded by a supersensible manifestation. His presence of mind was not disturbed by an unusual appearance. Fourth. The actions ascribed to the tempter agree with the literal serpent. Wounding the heel, creeping on the belly, and biting the dust, are suitable to a mere animal, and especially to the serpent. The only exception is the speaking, and, what is implied in this, the reasoning. These, however, do not disprove the presence of the literal serpent when accompanied with a plain statement of its presence. They only indicate, and that to more experienced observers than our first parents, the presence of a lurking spirit, expressing its thoughts by the organs of the serpent.
It may be thought strange that the presence of this higher being is not explicitly noticed by the sacred writer. But it is the manner of Scripture not to distinguish and explain all the realities which it relates, but to describe the obvious phenomena as they present themselves to the senses; especially when the scope of the narrative does not require more, and a future revelation or the exercise of a sanctified experience will in due time bring out their interpretation. Thus, the doings of the magicians in Egypt are not distinguished from those of Moses by any disparaging epithet Exodus 7:10-12. Only those of Moses are greater, and indicate thereby a higher power. The witch of Endor is consulted, and Samuel appears; but the narrative is not careful to distinguish then and there whether by the means of witchcraft or by the very power of God. It was not necessary for the moral training of our first parents at that early stage of their existence to know who the real tempter was. It would not have altered the essential nature of the temptation, of the sentence pronounced on any of the parties, or of the hopes held out to those who were beguiled.
This brings into view a system of analogy and mutual relation pervading the whole of Scripture as well as nature, according to which the lower order of things is a natural type of the higher, and the nearer of the more remote. This law displays itself in the history of creation, which, in the creative work of the six days, figures to our minds, and, as it were, lays out in the distance those other antecedent processes of creative power that have intervened since the first and absolute creation; in the nature of man, which presents on the surface the animal operations in wonderful harmony with the spiritual functions of his complex being; in the history of man, where the nearer in history, in prophecy, in space, in time, in quality, matter, life, vegetative and animate, shadow forth the more remote. All these examples of the scriptural method of standing on and starting from the near to the far are founded upon the simple fact that nature is a rational system of things, every part of which has its counterpart in every other. Hence, the history of one thing is, in a certain form, the history of all things of the same kind.
The serpent is of a crafty instinct, and finds, accordingly, its legitimate place at the lowest step of the animal system. Satan seeks the opportunity of tempting Adam, and, in the fitness of things, turns to the serpent as the ready medium of his assault upon human integrity. He was limited to such a medium. He was not permitted to have any contact with man, except through the senses and in the way of speech. He was also necessitated to have recourse to the serpent, as the only creature suited to his purpose.
The place of the serpent in the scale of animals was in keeping with the crookedness of its instinct. It was cursed above all cattle, since it was inferior to them in the lack of those limbs which serve for rising, moving, and holding; such as legs and arms. This meaning of cursed is familiar to Scripture. “Cursed is the ground for thy seed” Genesis 3:17. It needed the toil of man to repress thorns and thistles, and cultivate plants more useful and needful to man. “This people who knoweth not the law are cursed” John 7:49. This is a relative use of the word, by which a thing is said to be cursed in respect of its failing to serve a particular end. Hence, the serpent’s condition was a fit emblem of the spiritual serpent’s punishment for its evil doings regarding man.
Through the inscrutable wisdom of the Divine Providence, however, it was not necessary, or may not have been necessary, to change in the main the state of the natural serpent or the natural earth in order to carry out the ends of justice. The former symbolized in a very striking manner the helplessness and disappointment of the enemy of man. The latter exacted that labor of man which was the just consequence of his disobedience. This consequence would have been avoided if he had continued to be entitled to the tree of life, which could no doubt have been propagated beyond its original bounds. But a change in the moral relation of the heart toward God brings along with it in the unsearchable ways of divine wisdom a change as great in the bearing of the events of time on the destiny of man. While the heart is with God, all things work together for good to us. When the heart is estranged from him, all things as inevitably work together for evil, without any material alteration in the system of nature.
We may even ascend a step higher into the mysteries of providence; for a disobedient heart, that forms the undeserving object of the divine compassion, may be for a time the unconscious slave of a train of circumstances, which is working out its recovery from the curse as well as the power of sin through the teaching of the Divine Spirit. The series of events may be the same in which another is floating down the stream of perdition. But to the former these events are the turning points of a wondrous moral training, which is to end in reconciliation to God and restoration to his likeness.
A race, in like manner, that has fallen from communion with God, may be the subject of a purpose of mercy, which works out, in the providence of God, the return of some to his home and love, and the wandering of others away further and further into the darkness and misery of enmity with God.”
1Co 15:45, “So also it is written: “The first MAN,
Adam, BECAME A LIVING PERSON.” The last
Adam was a life-giving Spirit.”
And so it is written, – Genesis 2:7. It is only the first part of the verse which is quoted.
The first man Adam was made a living soul – This is quoted exactly from the translation by the Septuagint, except that the apostle has added the words “first” and “Adam.” This is done to designate whom he meant. The meaning of the phrase “was made a living soul” (ἐγένετο εις ψυκὴν ζωσαν egeneto eis psuchēn zōsan – in Hebrew, נפשׁ חיה nephesh chayaah is, became a living, animated being; a being endowed with life. The use of the word “soul” in our translation, for ψυχὴ psuchē, and נפשׁ nephesh, does not quite convey the idea. We apply the word “soul,” usually, to the intelligent and the immortal part of man; that which reasons, thinks, remembers, is conscious, is responsible, etc. The Greek and Hebrew words, however, more properly denote that which is alive, which is animated, which breathes, which has an animal nature, see the note on 1 Corinthians 15:44. And this is precisely the idea which Paul uses here, that the first man was made an animated being by having breathed into him the breath of life Genesis 2:7, and that it is the image of this animated or vital being which we bear, 1 Corinthians 15:48. Neither Moses nor Paul deny that in addition to this, man was endowed with a rational soul, an immortal nature; but that is not the idea which they present in the passage in Genesis which Paul quotes.
The last Adam – The second Adam, or the “second man,” 1 Corinthians 15:47. That Christ is here intended is apparent, and has been usually admitted by commentators. Christ here seems to be called Adam because he stands in contradistinction from the first Adam; or because, as we derive our animal and dying nature from the one, so we derive our immortal and undying bodies from the other. From the one we derive an animal or vital existence; from the other we derive our immortal existence, and resurrection from the grave. The one stands at the head of all those who have an existence represented by the words, “a living soul;” the other of all those who shall have a spiritual body in heaven. He is called “the last Adam;” meaning that there shall be no other after him who shall affect the destiny of man in the same way, or who shall stand at the head of the race in a manner similar to what had been done by him and the first father of the human family. They sustain special relations to the race; and in this respect they were “the first” and “the last” in the special economy. The name “Adam” is not elsewhere given to the Messiah, though a comparison is several times instituted between him and Adam. (See the Supplementary Note on 1 Corinthians 15:22; also Romans 5:12, note.)
A quickening spirit – (εἰς πνεῦμα ζωοποιοῦν eis pneuma zōopoioun. A vivifying spirit; a spirit giving or imparting life. Not a being having mere vital functions, or an animated nature, but a being who has the power of imparting life. This is not a quotation from any part of the Scriptures, but seems to be used by Paul either as affirming what was true on his own apostolic authority, or as conveying the substance of what was revealed respecting the Messiah in the Old Testament. There may be also reference to what the Saviour himself taught, that he was the source of life; that he had the power of imparting life, and that he gave life to all whom he pleased: see the note at John 1:4; note at John 5:26, “For as the Father hath life in himself, so hath he given to the Son to have life in himself.” 1 Corinthians 15:21, “for as the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom he will.”
The word “spirit,” here applied to Christ, is in contradistinction from “a living being,” as applied to Adam, and seems to be used in the sense of spirit of life, as raising the bodies of his people from the dead, and imparting life to them. He was constituted not as having life merely, but as endowed with the power of imparting life; as endowed with that spiritual or vital energy which was needful to impart life. All life is the creation or production of “spirit” (Πνεῦμα Pneuma); as applied to God the Father, or the Son, or the Holy Spirit. Spirit is the source of all vitality. God is a spirit, and God is the source of all life. And the idea here is, that Christ had such a spiritual existence such power as a spirit; that he was the source of all life to his people. The word “spirit” is applied to his exalted spiritual nature, in distinction from his human nature, in Romans 1:4; 1 Timothy 3:16; 1 Peter 3:18. The apostle does not here affirm that he had not a human nature, or a vital existence as a man; but that his main characteristic in contradistinction from Adam was, that he was endowed with an elevated spiritual nature, which was capable of imparting vital existence to the dead.”
2.) Eve, First woman, (Before 4000 BC)
Gen 3:20, “Now the man named his wife Eve, because she was the mother of all the living.“
Pulpit Commentary
Verse 20. – Arraigned, convicted, judged, the guilty but pardoned pair prepare to leave their garden home – the woman to begin her experience of sorrow, dependence, and subjection; the man to enter upon his life career of hardship and toil, and both to meet their doom of certain, though it might be of long-delayed, death. The impression made upon their hearts by the Divine Clemency, though not directly stated by the historian, may be inferred from what is next recorded as having happened within the precincts of Eden ere they entered on their exile. And Adam called (not prior to the fall, reading the verb as a pluperfect (Calvin), nor after the birth of Cain, transferring the present verse to Genesis 4:2 (Knobel), but subsequent to the promise of the woman’s seed, and preceding their ejection from the garden) his wife’s name Eve. Chavvah, from chavvah = chayyah, to live (cf. with the arganic rent chvi the Sanscrit, giv; Gothic, quiv; Latin, rive, gigno, vigeo; Greek, ζάω, &c., the fundamental idea being to breathe, to respire – Furst), is correctly rendered life – Work) by the LXX., Josephus, Philo, Gesenins, Delitzsch, Macdonald, &c. Lange, regarding it as an abbreviated form of the participle mechavvah, understands it to signify “the sustenance, i.e. the propagation of life; while Knobel, viewing it as an adjective, hints at woman’s peculiar function – חִיָּה וֶדַע – to quicken seed (Genesis 19:82) as supplying the explanation. Whether appended by the narrator (Delitzsch, Lange) or uttered by Adam (Kalisch, Macdonald), the words which follow give its true import and exegesis. Because she was the mother (am – Greek, μαμμα; Welsh, mani; Copt., man; German and English, mama; – Gesenius) of all living.
(1) Of Adam’s children, though in this respect she might have been so styled from the beginning; and
(2) of all who should truly live in the sense of being the woman’s seed, as distinguished from the seed of the serpent. In Adam’s giving a second name to his wife has been discerned the first assertion of his sovereignty or lordship over woman to which he was promoted subsequent to the fall (Luther), though this seems to be negatived by the fact that Adam exercised the same prerogative immediately on her creation; an act of thoughtlessness on the part of Adam, in that, “being himself immersed in death, he should have called his wife by so proud a name” (Calvin); a proof of his incredulity (Rupertus). With a juster appreciation of the spirit of the narrative, modern expositors generally regard it as a striking testimony to his faith. Genesis 3:20.”
1Ti 2:13-15, “For it was Adam who was first created, and then Eve. And it was not Adam who was deceived, but the woman was deceived and
became a wrongdoer. But women will be preserved through
childbirth—if they continue in faith, love, and sanctity, with moderation.”
Ellicott’s Commentary for English Readers
For Adam was first formed, then Eve.—The Holy Spirit seems often (comp. especially Galatians 3:16 and following verses, and 4:22 and following verses, and 1Corinthians 10:1-10) to have moved St. Paul to weave into the tapestry of his arguments and exhortations to the different churches, facts and principles drawn from Old Testament history. His early training in the great Rabbinical schools of Jerusalem had well supplied him with a vast store of this Old Testament learning.
The argument here based on priority of creation is much assisted by the additional statement of 1Corinthians 11:9, “neither was the man created for the woman, but the woman for the man.” This teaching of St. Paul’s respecting the public position of woman as regards man, in which he shows that she is to hold a subordinate place—is based upon no arbitrary human speculation, but upon God’s original order in creation—that divine order which first created man, and after man’s creation, formed woman as his helpmeet.”
And Adam was not deceived – This is the second reason why the woman should occupy a subordinate rank in all things. It is, that in the most important situation in which she was ever placed she had shown that she was not qualified to take the lead. She had evinced a readiness to yield to temptation; a feebleness of resistance; a pliancy of character, which showed that she was not adapted to the situation of headship, and which made it proper that she should ever afterward occupy a subordinate situation. It is not meant here that Adam did not sin, nor even that he was not deceived by the tempter, but that the woman opposed a feebler resistance to the temptation than he would have done, and that the temptation as actually applied to her would have been ineffectual on him. To tempt and seduce him to fall, there were needed all the soft persuasions, the entreaties, and example of his wife.
Satan understood this, and approached man not with the specious argument of the serpent, but through the allurements of his wife. It is undoubtedly implied here that man in general has a power of resisting certain kinds of temptation superior to that possessed by woman, and hence that the headship properly belongs to him. This is, undoubtedly, the general truth, though there may be many exceptions, and many noble cases to the honor of the female sex, in which they evince a power of resistance to temptation superior to man. In many traits of character, and among them those which are most lovely, woman is superior to man; yet it is undoubtedly true that, as a general thing, temptation will make a stronger impression on her than on him. When it is said that “Adam was not deceived,” it is not meant that when he partook actually of the fruit he was under no deception, but that he was not deceived by the serpent; he was not first deceived, or first in the transgression. The woman should remember that sin began with her, and she should therefore be willing to occupy an humble and subordinate situation.
But the woman being deceived – She was made to suppose that the fruit would not injure her, but would make her wise, and that God would not fulfil his threatening of death. Sin, from the beginning, has been a process of delusion. Every man or woman who violates the law of God is deceived as to the happiness which is expected from the violation, and as to the consequences which will follow it.”
Ellicott’s Commentary for English Readers
Notwithstanding she shall be saved in childbearing.—The last words are more accurately and forcibly rendered—through the childbearing. With that tender and winning courtesy to which, no doubt, humanly speaking, the great missionary owes so much of his vast influence over human hearts, St. Paul, now anxious lest he had wounded with his severe words and stern precepts his Ephesian sisters in Christ, closes his charge to women with a few touching words, bright with the glorious promise they contained. Though their life duties must be different from those of men—yet for them, too, as for men, there was one glorious goal; but for them—the women of Christ—the only road to the goal was the faithful, true carrying out of the quiet home duties he had just sketched out for them. In other words, women will win the great salvation; but if they would win it, they must fulfil their destiny; they must acquiesce in all the conditions of a woman’s life—in the forefront of which St. Paul places the all-important functions and duties of a mother.
This is apparently the obvious meaning of the Apostle’s words—all this lies on the surface—but beneath all this the reverent reader can hardly fail to see another and deeper reference (the presence of the article, “through the childbearing,” gives us the clue)—“she shall be saved by THE childbearing” (the Incarnation) by the relation in which woman stood to the Messiah, in consequence of the primal prophecy that her seed (not man’s) should bruise the serpent’s head (Genesis 3:15), the peculiar function of her sex, from its relation to her Saviour, “shall be the medium of her salvation.” (See Bishop Ellicott, in loco.)
If they continue in faith and charity and holiness with sobriety.—But let no one think that the true saintly woman, painted with such matchless skill by St. Paul, satisfies the conditions of her life by merely fulfilling the duties of a mother.She must besides, if she would win her crown, hold fast to the Master’s well-known teaching, which enjoins on all His own disciples, men as well as women, faith and love, holiness and modesty. The last word, “modesty,” or discretion, or sobriety (all poor renderings of the Greek sophrosune, which includes, besides, the idea of a fight with and a victory over self), brings back the thoughts to the beautiful Pauline conception of a true woman, who wins her sweet and weighty power in the world by self-effacement.”
3.) Cain, First murderer, (Before 3000 BC)
Gen 4:3, “So it came about in the course of time that
Cain brought an offering to the LORD from the fruit of the ground.
Gen 4:5-6, “but for Cain and his offering He had
no regard. So Cain became very angry and his face was gloomy. Then the LORD said to Cain, “Why are you angry? And why is your face gloomy?”
1Jo 3:12, “not as Cain, who was of the evil one and murdered his brother. And for what reason did he murder him? Because his own deeds were evil, but his brother’s were righteous.”
Cambridge Bible for Schools and Colleges
12. A brother’s love suggests its opposite, a brother’s hate, and that in the typical instance of it, the fratricide Cain.
Not as Cain, who was of that wicked one] Better, as R.V., Not as Cain was of the evil one: there is no ‘who’ in the Greek, nor any pronoun before ‘the evil one.’ Here as in John 1:21; John 1:25; John 6:14; John 6:48; John 6:69; John 7:40, the definite article has been turned into a demonstrative pronoun in A. V. See on 1 John 1:2. In ‘from the beginning’ (1 John 3:8) S. John has gone back to the earliest point in the history of sin. The instance of Cain shewed how very soon sin took the form of hate, and fratricidal hate. It is better not to supply any verb with ‘not’: although the sentence is grammatically incomplete, it is quite intelligible. ‘We are not, and ought not to be, of the evil one, as Cain was.’ Commentators quote the “strange Rabbinical view” that while Abel was the son of Adam, Cain was the son of the tempter. Of course S. John is not thinking of such wild imaginations: Cain is only morally ‘of the evil one’. Here, as elsewhere in the Epistle (1 John 2:13-14, 1 John 5:18-19), S. John uses ‘the evil one’ as a term with which his readers are quite familiar. He gives no explanation.
and slew his brother] This was evidence of his devilish nature. The word for ‘slay’ (σφάζειν) is a link between this Epistle and Revelation (Revelation 6:4, &c.; see below), occurring nowhere else in N. T. Its original meaning was ‘to cut the throat’ (σφαγή), especially of a victim for sacrifice. In later Greek it means simply to slay, especially with violence. But perhaps something of the notion of slaying a victim clings to it here, as in most passages in Revelation (Revelation 5:6; Revelation 5:9; Revelation 5:12, Revelation 6:9, Revelation 13:3; Revelation 13:8, Revelation 18:24).
And wherefore slew he him?] S. John puts this question to bring out still more strongly the diabolical nature of the act and the agent. Was Abel at all to blame? On the contrary, it was his righteousness which excited the murderous hate of Cain. Cain was jealous of the acceptance which Abel’s righteous offering found, and which his own evil offering did not find: and ‘who is able to stand before envy?’ (Proverbs 27:4). Cain’s offering was evil, (1) because it ‘cost him nothing’ (2 Samuel 24:24); (2) because of the spirit in which it was offered.
and his brother’s righteous] The last mention of the subject of righteousness with which this section opened (1 John 2:29; comp. 1 John 3:7; 1 John 3:10). Neither ‘righteousness’ nor ‘righteous’ occur again in the Epistle; righteousness being merged in the warmer and more definite aspect of it, love. This is a reason for including from 1 John 2:29 to 1 John 3:12 in one section, treating of the righteousness of the children of God. Comp. ‘By faith Abel offered unto God a more excellent sacrifice than Cain, through which he had witness borne to him that he was righteous’ (Hebrews 11:4).”
Jde 1:11, “Woe to them! For they have gone the way
of Cain, and for pay they have given themselves up to the error of Balaam, and perished in the rebellion of Korah.”
Ellicott’s Commentary for English Readers
Three examples of similar wickedness: Cain, Balaam, Korah.
Woe unto them!—An echo of Christ’s denunciations in the first three Gospels, whereby the description of these evil-doers takes for the moment a denunciatory form. The past tenses immediately following are owing to the writer’s placing himself in thought at the moment when these men reap the consequences of their sins: their punishment is so certain, that he regards it as having come.
In the way of Cain.—The first great criminal; the first to outrage the laws of nature. Explanations to the effect that these libertines followed Cain by murdering men’s souls by their corrupt doctrine, or by persecuting believers, and other suggestions still more curious, are needlessly far-fetched. John 8:44, and 1John 3:15, are not strictly apposite: these ungodly men may have hated and persecuted the righteous, but St. Jude does not tell us so. Sensuality is always selfish, but by no means always ill-natured or malignant.
Ran greedily after the error of Balaam for reward.—The Greek for “ran greedily” literally means “they were poured out in streams;” the Greek for “error” may also mean “deception.” Hence three renderings are possible: (1) as the Authorised version; (2) “they ran greedily after the deception of Balaam’s reward;” (3) “they were undone by the deception of Balaam’s reward.” The first is best. “Reward” in the Greek is the genitive of price. Comp. “the rewards of divination” (Numbers 22:7); “they hired against thee Balaam” (Deuteronomy 23:4; Nehemiah 13:2). Here, again, far-fetched explanations may be avoided. The allusion lies on the surface—running counter to God’s will from interested motives. Possibly, there may also be some allusion to Balaam’s causing the Israelites to be seduced into licentiousness (Revelation 2:14).”
Perished in the gainsaying of Core—i.e., through gainsaying like that of Korah; referring to his speaking against Moses in the revolutionary opposition which he headed. These libertines, like Korah; treated sacred ordinances with contempt.
The triplet in this verse, like that in Jude 1:8, is parallel to the three examples of God’s vengeance, Jude 1:5-7. Cain, like the inhabitants of Sodom and Gomorrha, outraged the laws of nature; Balaam, like the impure angels, despised the sovereignty of God; Korah, like those who disbelieved the report of the spies, spoke evil of dignities.”
4.) Abel, FIRST RIGHTEOUS MAN, (Before 3000 BC)
Gen 4:4, “Abel, on his part also brought an offering, from the firstborn of his flock and from their fat portions. And the LORD had regard for Abel and his offering.”
Verse 4. – And Abel, he also brought of the firstlings of his flock. Either the firstborn, which God afterwards demanded (Exodus 13:12), or the choicest and best (Job 18:13; Jeremiah 31:19; Hebrews 12:23). And the fat thereof. Literally, the fatness of them, i.e. the fattest of the firstlings, “the best he had, and the best of those best” (Inglis; cf. Genesis 45:18; Numbers 18:2; Psalm 167:14); a proof that flesh was eaten before the Flood, since “it had been no praise to Abel to offer the fatlings if he used not to eat of them” (Willet), and “si anteposuit Abel utilitate” suae Deum, non dubium quid solitus sit ex labore suo utilitatem percipere” (Justin). And the Lord had respect. Literally, looked upon; ἐπεῖδεν, LXX. (cf. Numbers 16:15); probably consuming it by fire from heaven, or from the flaming sword (cf. Leviticus 9:24; 1 Chronicles 21:26; 2 Chronicles 7:1; 1 Kings 18:38; Jerome, Chrysostom, Cyril). Theodotion renders ἐνεπύρισεν, inflammant; and Hebrews 11:4, μαρτυροῦντος ἐπὶ τοῖς δώροις, is supposed to lend considerable weight to the opinion. Unto Abel and his offering. Accepting first his person and then his gift (cf. Proverbs 12:2; Proverbs 15:8; 2 Corinthians 8:12). “The sacrifice was accepted for the man, and not the man for the sacrifice” (Ainsworth); but still “without a doubt the words of Moses imply that the matter of Abel’s offering was more excellent and suitable than that of Cain’s,” and one can hardly entertain a doubt that this was the idea of the author of the Epistle to the Hebrews” (Prof. Lindsay, ‘Lectures on Hebrews,’ Edin. 1867). Abel’s sacrifice was πλείονα, fuller than Cain’s; it had more in it; it had faith, which was wanting in the other. It was also offered in obedience to Divine prescription. The universal prevalence of sacrifice rather points to Divine prescription than to man’s invention as its proper source. Had Divine worship been of purely human origin, it is almost certain that greater diversity would have prevailed in its forms. Besides, the fact that the mode of worship was not left to human ingenuity under the law, and that will-worship is specifically condemned under the Christian dispensation (Colossians 2:23), favors the presumption that it was Divinely appointed from the first. Genesis 4:4.”
Heb 11:4, “By faith Abel offered to God a better
sacrifice than Cain, through which he was attested to be righteous, God testifying about his gifts, and through faith, though he is dead, he still speaks.”
The Spirit beginneth here to illustrate his description of faith, by induction of instances throughout the former ages of the church to the time of these Hebrews; and he begins with believers in the old world before the flood. Faith is the same Divine grace as described before, only here to be considered as fully receiving of God’s will in Christ as to sacrificing work, and remitting such affections and operations to God in it as were agreeable thereunto.
By faith Abel offered unto God a more excellent sacrifice than Cain: Abel, the younger son of Adam, an eminent believer, whose faith orders him and his worship, the first martyr for religion in the world, Luke 11:51, who sealed the truth of God with his blood; he, in the end of days, that is, the sabbath, Genesis 4:3,4, brought a bloody sacrifice of the fattest and best of the flock, and offered up to the Divine Majesty, the true and living God, his Creator and Redeemer, to atone him for his sin; having a regard to, and faith in, the great sacrifice of the Seed of the woman, for him in fulness of time to be offered up, and of which his was but a type. This sacrifice was fuller of what God required in offerings, than Cain his elder brother’s, not, it may be, for external price, but internal worth. Cain offered the fruits of the ground, such as God afterwards required in the ceremonial law, but he was not sensible of the guilt and filth of sin, and of its demerits, nor desirous to remove it in the due way and order appointed, as appears by his murdering of his brother after: Abel’s sacrifice was better, more excellent, because more fully agreeable to God’s will for purging and pardoning sin, full of self-denial and abasement for sin, and faith in Christ’s sacrifice.
By which he obtained witness that he was righteous; by which sacrifice of faith he had testimony that he acknowledged himself a sinner, that had need of the blood of Christ to sprinkle him; yet he was righteous by the righteousness of faith, Romans 3:22,25,26, which is upon Abel, as all other believers, Philippians 3:9. And this testified to his soul, by God’s Spirit, that he was justified and sanctified, and so eminently righteous; and it was mainfested to others, Christ himself, God-man, witnessing of it, Matthew 23:35.
God testifying of his gifts; God himself witnessed from heaven to the truth of his state, by accepting of his person and sacrifice, and giving a visible sign of it, so as Cain could observe it, and be displeased at the difference God made between him and his brother, Genesis 4:4,5,7; likely it was by sending fire from heaven, and consuming Abel’s sacrifice, as he did others afterwards, Leviticus 9:24 Judges 6:19,21 1 Kings 18:38 2 Chronicles 7:1; and by it testified him to be righteous.
And by it he being dead yet speaketh; by his faith, though murdered out of this world, and his place here knows him no more, and with a design that he should never speak nor be spoken of more, yet he now speaketh, i.e. liveth, Matthew 22:32, and testifieth to God that he is true, and the only true God to make souls happy. He, in his example, and his record in Scripture, bespeaketh all that read his story to imitate him in his faith and worshipping of God, and his patient martyrdom for God and his gospel worship through Christ. And by his blood he crieth for justice against his murderer, as Genesis 4:10; see Hebrews 12:24; and its joined with the rest of the martyrs of Jesus, impleads God’s righteous vengeance to be executed on their bloody persecutors, Luke 11:51 Revelation 6:10,11. By reason of his faith he is spoken of throughout all generations, recorded among the excellent sons of God, and renowned in the church to this day. Such a force hath faith to eternize the persons of believers in acceptance with God through Christ, their wrongs, injuries, and blood on God’s remembrance, and their names in heaven and the church below.”
Heb 12:24, “and to Jesus, the Mediator of a New Covenant, and to the sprinkled blood, which speaks better than the blood of Abel.”
Cambridge Bible for Schools and Colleges
24. the mediator of the new covenant] Rather, “Mediator of a New Covenant.” The word for “new” is here νέας (“new in time”), not καινῆς (“fresh in quality”), implying not only that it is “fresh” or “recent,” but also young and strong (Matthew 26:27-29; Hebrews 9:15; Hebrews 10:22).
that speaketh better things than that of Abel] The allusion is explained by Hebrews 9:13, Hebrews 10:22, Hebrews 11:4, Hebrews 13:12. “The blood of Abel cried for vengeance; that of Christ for remission” (Erasmus). In the original Hebrew it is (Genesis 4:10) “The voice of thy brother’s bloods crieth from the ground,” and this was explained by the Rabbis of his blood “sprinkled on the trees and stones.” It was a curious Jewish Hagadah that the dispute between Cain and Abel rose from Cain’s denial that God was a Judge. The “sprinkling” of the blood of Jesus, an expression borrowed from the blood-sprinklings of the Old Covenant (Exodus 24:8), is also alluded to by St Peter (1 Peter 1:2).
5.) ENOCH, ancestor of Noah, (before 3382 BC)
Gen 4:17, “Cain had relations with his wife and she conceived, and gave birth to Enoch; and Cain built a city, and named the city Enoch, after the name of his son.”
Gen 5:21-24, “Now Enoch lived sixty-five years, and fathered Methuselah. Then Enoch walked with God three hundred years after he fathered Methuselah, and he fathered other sons and daughters. So all the days of
Enoch were 365 years. Enoch walked with God; and he was not, for God took him.”
Heb 11:5, “By faith Enoch was taken up so that he would not see death; AND HE WAS NOT FOUND BECAUSE GOD
TOOK HIM UP; for before he was taken up, he was attested to have been pleasing to God.”
Hebrews 11:5-6. By faith — That is, his firm faith in the being and perfections of God, especially his omnipresence, omniscience, omnipotence; his truth, justice, mercy, and goodness; and in consequence of that exemplary holiness which was the fruit of this faith; Enoch was translated — Μετετεθη, was removed, namely, in a miraculous manner, from among men, God taking him out of this sinful and miserable world to himself. See notes on Genesis 5:22-24. That he should not see death — He was changed probably in a moment, as Elijah afterward was, and as those saints shall be that are found alive at Christ’s second coming; and was not any longer found — Among men; an expression which implies he was translated privately, and that some (his relations and friends, doubtless) sought for him, as the sons of the prophets sought for Elijah; (2 Kings 2:17😉 because God had translated him — To what place these holy men were translated is not said; but their translation in the body, as Macknight observes, is recorded for an example, to assure believers that, in due time, they also shall live in the heavenly country in the body, and to excite them in that assurance to imitate Enoch’s faith.
For before his translation he had this testimony — From God in his own conscience; that he pleased God — The verb ευαρεστησαι, here used, occurs only in this epistle, namely, in this and the following verse, and in chap. Hebrews 13:16, in the passive voice, where it is rendered, God is well pleased. Three things are included in our pleasing God; that our persons be accepted; that our duties be approved of; and that we have a testimony that we are righteous or justified, as Abel and Enoch had, and as all true believers have. This is that pleasing of God which is appropriated to faith alone, and which alone shall receive an eternal reward. In a lower sense, however, there may be many acts and duties with which, as to the matter of them, God may be pleased, and which he may reward in this world without faith; as the destruction of the house of Ahab by Jehu. Enoch walked with God, and therefore is said to please him; that is, he set God always before him, and thought, spoke, and acted as one that considered he was always under God’s eye, and he made it his daily business to worship and serve him acceptably.
But without faith — In the being, attributes, superintending providence, and grace of God; it is impossible — For a fallen, sinful, and weak creature, such as man is, and such as Enoch undoubtedly was; to please him — Though no particular revelation is mentioned as the object of Enoch’s faith, yet from Moses’s telling us that he walked with, or pleased God, it is certain that his faith in those doctrines of religion, which are discoverable by the light of nature, and which are mentioned in this verse, must have been very strong, since it led him habitually to walk with God, so as to please him; for he that cometh to God — In prayer, or any other act of worship, or who endeavours to serve him; must believe that he is — That he exists, and that he is a rewarder of them who diligently seek him — And therefore, that he is wise and mighty, holy, just, and good. “By representing the existence of God and his government of the world as objects of faith, the apostle hath taught us, that the truths of natural religion are equally the objects of faith with the truths of revelation. And this doctrine is just. For the evidence by which the truths of natural religion are supported, being of the same kind with the evidence which supports the truths of revelation, namely, not demonstrative, but probable evidence, the persuasion produced by that kind of evidence in matters of natural religion, is as really faith as the persuasion which the same evidence produces in matters of revelation. Further, the faith or persuasion of the truths of natural religion which men attain, being as much the effect of attention, impartial search, and prayer, as the faith which they attain of the truths of revelation, it is as much a matter of duty, and as pleasing to God, [as far as it extends,] as faith in the truths of revelation.” — Macknight.”
6.) Noah, the Ark Builder, (Before 3000 BC)
Gen 5:32, “Now after Noah was five hundred years
old, Noah fathered Shem, Ham, and Japheth.”
Gen 6:9, “These are the records of the generations of Noah. Noah was a righteous
man, blameless in his generation. Noah walked with God.”
Heb 11:7, “By faith Noah, being warned by God about things not yet seen, in reverence prepared an Ark for the salvation
of his household, by which he condemned the world, and became an heir of the righteousness which is according to faith.”
Hebrews 11:7. By faith Noah — The third person mentioned in Scripture, to whom testimony was particularly given that he was righteous; and therefore, the apostle brings him forward as a third example of the power and efficacy of faith, declaring also wherein his faith wrought and was effectual. Being warned of God — Χρηματισθεις, literally, being admonished by a divine oracle, or by a particular and express revelation; of which see Genesis 6:13; of things not seen as yet — That is, not only as being future, but of such a nature that no one had ever seen or heard of any thing like them, namely, the dissolution of the world by a flood, and the destruction of all its inhabitants; yet this discovery Noah received with faith, a discovery which had two parts; the first, a declaration of the purpose of God to destroy the whole world; the second, a direction respecting the steps which Noah was to take for the preservation of his family from the impending ruin. Accordingly it had a two-fold effect on Noah; producing, 1st, Fear from the threatening; 2d, Obedience in building the ark, according to the direction. The application of this example of Noah to these Hebrews was highly proper and reasonable; for they stood now on their trial, whether they would be influenced by faith or unbelief; for here they might see, as in a glass, what would be the effect of the one and the other. Moved with fear — Ευλαβηθεις, a religious, reverential, and awful fear; prepared an ark — Doubtless amidst many insults of profane and wicked men, the preparing of such a vessel, or any thing like it, being a new thing on the earth, and not to be effected without immense labour and cost; to the saving — Εις σωτηριαν, for the salvation; of his house — We have here an instance in which salvation signifies a temporal deliverance. By the which — Δι ης, by which faith, or by which ark, for the relative may agree with either; he condemned the world — Who neither believed nor feared. Persons are said, in other places of Scripture, to condemn those against whom they furnish matter of accusation and condemnation. See Titus 3:11. It appears, from 2 Peter 2:5, that during the time in which the ark was building, Noah was a preacher of righteousness to the people of that generation, calling them to repentance, and warning them of approaching destruction, if they remained impenitent; and that on the ground of the revelation which God had made to him, with which he doubtless acquainted them. But all the time of warning, being carnally secure, and unmoved by his threatenings, they continued to be unbelieving, impenitent, and disobedient, even to the last hour, Matthew 24:38-39; for which cause they were not only destroyed temporally, but shut up in the everlasting prison, 1 Peter 3:19-20. And became heir — A partaker of; the righteousness which is by faith — And entitled to the rewards thereof in a future and eternal world, of which his temporal deliverance, though so amazing, was only an emblem. “The faith of Noah is proposed for our imitation, to assure us that they who believe and obey God shall be safe in the midst of a fallen world, while the wicked shall be condemned and destroyed.”
The apostle has now passed through the first period of Scripture records from the beginning of the world to the flood; and therein hath considered the examples of all, concerning whom it is testified in particular that they pleased God; and he hath shown, that they all pleased him, and were righteous, by faith; and that their faith was effectual to preserve them in that state of divine favour, by enabling them to persevere in the practice of all the duties required of them, notwithstanding the difficulties and oppositions they met with. Hereby he confirms his doctrine respecting the necessity and efficacy of faith, and proves to these Hebrews, that if they did not persevere in their profession, it was because of their unbelief, seeing that true faith would certainly render them steadfast in their adherence to it, whatever difficulties they should have to encounter. Hence he proceeds to the next period, (extending from the renovation of the world in the family of Noah to the giving of the law,) to manifest that in every state of the church the way of pleasing God was one and the same; as also that faith still retained its efficacy under all economical alterations. The person whom, in this period, he first speaks of as having a testimony in the Scripture of being righteous, is Abraham; on whose example, by reason of the eminence of his person, the relation of the Hebrews to him, (deriving from him, under God, all their privileges, temporal and spiritual,) the efficacy of his faith with the various successful exercises of it, he dwells at large from hence to the end of Hebrews 11:18.”
1Pe 3:20, “who once were disobedient when the patience of God kept waiting in the days of Noah, during the construction of the ark, in which a few, that is, eight persons, were brought safely through
the water.”
Historically and interestingly, the Chinese charter for ship is 船 . Note: Ark in Hebrew is tebah which means a chest, coffer; the ship which Noah made like a chest or coffer; – it occurs 28 times in the Old Testament. Something is most interesting and amazing about the Chinese character for ship. Chinese characters are square. The etymology of the Chinese word ” ship ” 船 , 舟 (big boat) 八 (eight) 口 (mouth). One mouth means one person. So the Chinese character
船 means in a big boat, there were 8 mouths or 8 persons. Thus “ship” is written with “boat” on the left, “eight mouths” on the right. In the big ship there were 8 persons, one mouth stands for one person. In counting population, you count how many mouths. It is historically significant because Noah, his wife, their three sons and three daughters-in-law made up a family of 8 persons who entered the Ark and were saved from the Flood or the Deluge. And so the Chinese character
“ ship ” is written that there are 8 mouths in the Ark.
1 Pe 3:20 , “ Who once were disobedient, when the patience of God kept waiting in the days of Noah, during the construction of the ark, in which a few, that is, eight persons, were brought safely through the water.”
Note: Ark in Greek is kibōtos which means a wooden chest or box, Noah’s vessel built in the form of an ark; – it occurs 6 times in the New Testament.
2 Pe 2:5 , “And did not spare the ancient world, but preserved Noah, a preacher of righteousness, with seven others, when He brought a flood upon the world of the ungodly.”
Note: Was the Flood only a story? Jesus Christ confirmed it as a historical event.
Luk 17:27 , “They were eating, they were drinking, they were marrying, they were being given in marriage, until the day that Noah entered the ark, and the flood came and destroyed them all.”
Note: I would rather believe my Lord and my God, Jesus Christ, than all the scientists of all generations put together. Jesus Christ died for sinners and rose from the dead and lives forever; all scientists not only will die, they do not even know the day of their deaths.
7.) Job, the greatest man of the East, 2100 BC
Job 1:1-2, “There was a man in the land of Uz whose name was Job; and that man was blameless, upright, fearing God and turning away from evil. Seven sons
and three daughters were born to him.”
Cambridge Bible for Schools and Colleges
Ch. Job 1:1-3. Job’s name and abode; his piety, and consequent family felicity and worldly prosperity
1. the land of Uz] This word occurs several times in the Old Testament: (1) as the name of a son of Aram, Genesis 10:23; (2) as the name of the eldest son of Nahor, the brother of Abraham, Genesis 22:21; and (3) as that of a descendant of Seir, Genesis 36:28. These references would point either to Syria on the north-east of Palestine or to the region of Edom, further south. From the Book itself we learn that Job’s flocks were exposed on the east to inroads on the part of the Chaldeans, the tribes between Syria and the Euphrates, Job 1:17; and in another direction to attacks from the Sabeans, Job 1:15. The most prominent man among his friends was from Teman, which belonged to Edom, Job 2:11 (comp. Genesis 36:15; Jeremiah 49:7; Jeremiah 49:20), and he himself is named the greatest of all the children of the East, Job 1:3. In Lamentations 4:21 it is said: Rejoice O daughter of Edom that dwellest in the land of Uz. These words do not imply that Uz is identical with Edom, but they imply that Edomites had possession of Uz, which could not have been the case unless the lands bordered on one another. The land of Uz, therefore, probably lay east of Palestine and north of Edom. This general position is already assigned to it in the Sept. which, in some verses added to the end of the Book, and embodying the tradition of the time, says that the land of Uz lay “on the borders of Edom and Arabia.”
There is nothing in Scripture that defines the position of Job’s home more precisely. An interesting tradition, as old at least as the early centuries of the Christian era, has been investigated by Wetzstein. This tradition places the home of Job in the Nukra, the fertile depression of Bashan at the south-east foot of Hermon. Near the town of Nawa, about 40 miles almost due south of Damascus, a little to the west of the pilgrim route from this city to Mecca, and about the latitude of the north end of the sea of Tiberias, there still exist a Makâm, that is, place, or tomb, and monastery of Job. Wetzstein assigns the building to the end of the third century. See his Excursus at the end of Delitzsch’s Comm. on Job.
whose name was Job] The Heb. form of the name is Iyyôb, which does not occur again in the Bible. There is no play on the name or allusion to its significance in the Book. It does not seem, therefore, to have been coined by the Author of the Poem, but probably came down to him with other fragments of the tradition on which he worked. The way in which Ezekiel alludes to Job, in company with other renowned names such as Noah and Daniel, seems to imply that this prophet drew his information regarding Job from a more general source than the present Book: “Though these three men, Noah, Daniel and Job were in it (the sinful land), they should deliver but their own souls by their righteousness,” Job 14:14. The tradition regarding Job and his sufferings was probably well known in the East, and the name of the suffering hero was part of the tradition. It is of little consequence, therefore, to enquire what the name means of itself. If the word be Hebrew it might mean the “assailed” or “persecuted,” that is, by Satan (or God). In Arabic the form of the word is Ayyûb, and if derived from this dialect the name might mean the “returning,” that is, penitent, or more generally, the “pious.” Job is several times spoken of in the Kor’an. In Sur. 38:44 he is called awwâb, which means “ever returning to God,” i. e. pious rather than penitent, but there seems no allusion in the term to the etymology of his name, for in the same chapter both David and Solomon receive the same epithet.
that man was perfect] The term “perfect” means properly “complete,” without defect. It does not imply that the man was sinless, for Job never puts forward any such pretension, but that he was a righteous man and free from specific sins such as were held to bring down the chastisement of heaven. That he was so is the very foundation of his trial and the first principle of the Book. Job’s “perfection” is affirmed in heaven: “Hast thou considered my servant Job … a perfect and an upright man?” Job 1:8, Job 2:3; it is understood by his wife: Dost thou still hold fast thy perfection? Job 2:9; and it is persistently claimed for himself by Job, not only in moments of excitement when stung by the insinuations of his friends: I am perfect, Job 9:21 (see notes), but also when the heat of the conflict is over and under the most solemn oaths: As God liveth who hath taken away my right, … I will not remove my perfection from me; my righteousness I hold fast, Job 27:2; Job 27:5-6. The word occurs again, Job 31:6, and in another form, Job 12:4 : The just, perfect man is laughed to scorn. Even the three friends admit Job’s perfectness in general, although they are under the impression that he must have been guilty of some serious offences to account for his calamities, and they urge it upon Job as a ground of confidence in his ultimate recovery: Is not thy hope the perfectness of thy ways? Job 4:6; and again: “God will not cast away a perfect man,” Job 8:20. One of the objects the writer of the Book had in view was to teach that sufferings may fall on men for reasons unconnected with any sin on their own part; and using the history of Job for this purpose, it was necessary that he should lay emphasis in all parts of the Book upon Job’s perfection. The term “perfect” is used of Noah in the same sense: Noah, a just man, was perfect in his generation; that is, he was righteous and exempt from the sins of his contemporaries, Genesis 6:9.
feared God] Job was not only just and upright, with a high morality, he was also godfearing. These two things are never separated in the Old Testament. For as God was the author of all the movements in the world and human history, so right thoughts of Him and right relations to Him lay at the foundation of all right human conduct. The fear of the Lord is the beginning of wisdom; and wisdom includes both just thinking and right conduct.”
Jas 5:11, “We count those blessed who endured. You have heard of the endurance of Job and have seen the outcome
of the Lord’s dealings, that the Lord is full of compassion and
is merciful.”
Behold, we count them happy which endure – The word rendered “we count them happy” (μακαρίζομεν makarizomen,) occurs only here and in Luke 1:48, where it is rendered “shall call me blessed.” The word μακάριος makarios (blessed, or happy,) however, occurs often. See Matthew 5:3-11; Matthew 11:6; Matthew 13:6, et soepe. The sense here is, we speak of their patience with commendation. They have done what they ought to do, and their name is honored and blessed.
Ye have heard of the patience of Job – As one of the most illustrious instances of patient sufferers. See Job 1:21. The book of Job was written, among other reasons, to show that true religion would bear any form of trial to which it could be subjected. See Job 1:9-11; Job 2:5-6.
And have seen the end of the Lord – That is, the end or design which the Lord had in the trials of Job, or the result to which he brought the case at last – to wit, that he showed himself to be very merciful to the poor sufferer; that he met him with the expressions of his approbation for the manner in which he bore his trials; and that he doubled his former possessions, and restored him to more than his former happiness and honor. See Job 13. Augustine, Luther, Wetstein, and others, understand this as referring to the death of the Lord Jesus, and as meaning that they had seen the manner in which he suffered death, as an example for us. But, though this might strike many as the true interpretation, yet the objections to it are insuperable.
it does not accord with the proper meaning of the word “end,” (τέλος telos). That word is in no instance applied to “death,” nor does it properly express death. It properly denotes an end, term, termination, completion; and is used in the following senses: –
To denote the end, the termination, or the last of anything, Mark 3:26; 1 Corinthians 15:24; Luke 21:9; Hebrews 7:3;
An event, issue, or result, Matthew 26:58; Romans 6:21; 2 Corinthians 11:18;
The final purpose, that to which all the parts tend, and in which they terminate, 1 Timothy 1:5;
Tax, custom, or tribute – what is paid for public ends or purposes, Matthew 17:25; Romans 13:7.
(2) this interpretation, referring it to the death of the Saviour, would not accord with the remark of the apostle in the close of the verse, “that the Lord is very merciful.” That is, what he says was “seen,” or this was what was particularly illustrated in the ease referred to. Yet this was not particularly seen in the death of the Lord Jesus. He was indeed most patient and submissive in his death, and it is true that he showed mercy to the penitent malefactor; but this was not the particular and most prominent trait which he evinced in his death. Besides, if it had been, that would not have been the thing to which the apostle would have referred here. His object was to recommend patience under trials, not mercy shown to others; and this he does by showing:
(a) That Job was an eminent instance of it, and,
(b) That the result was such as to encourage us to be patient.
The end or the result of the divine dealings in his case was, that the Lord was “very pitiful and of tender mercy;” and we may hope that it will be so in our case, and should therefore be encouraged to be patient under our trials.
That the Lord is very pitiful – As he showed deep compassion in the case of Job, we have equal reason to suppose that he will in our own.”
8.) Abraham, the father of faith; LEADING patriarch; & Sarah, – 2091 BC – 1991 BC
Act 7:8, “And He gave him the covenant of
circumcision; and so Abraham fathered Isaac, and circumcised him on the eighth day; and Isaac
fathered Jacob, and Jacob, the twelve patriarchs.”
Rom 4:12, “and the father of circumcision to those who not only are of the circumcision, but who also follow in the steps of the faith of our father Abraham which he had
while uncircumcised.”
Cambridge Bible for Schools and Colleges
12. of circumcision] Practically = of the circumcision; (see last note on Romans 1:4). Abraham is here said to be the (spiritual) Father of the circumcision; i.e. of the circumcised; and then at once this is limited to the believing circumcised.
to them who] i.e. “to the benefit of those who, &c.” They inherit the eternal promise made to their great Father.
but who also walk] There is a grammatical difficulty in the Gr.; but it leaves the sense exactly as in E. V.
in the steps] Better, by the steps, as rule and model. Cp. Php 3:16. In the Gr. the verse closes with the words “of our father Abraham;” thus with an emphasis on the fact and nature of the fatherhood.”
Rom 4:16, “For this reason it is by faith, in order that it may be in accordance with grace, so that the promise will be guaranteed to all the descendants, not only to those who are of the Law, but also to those
who are of the faith of Abraham, who is the father of us all.”
Romans 4:16. Therefore it — The blessing; is of faith, that it might be by grace — That it might appear to flow from the free love of God; that God might magnify the riches of his grace, in proposing justification and eternal life to us, in a way that might, in multitudes of instances, be effectual. A righteousness by the merit of works, or by perfect obedience to the law of nature, or of Moses, “being unattainable by men, the inheritance is by a righteousness of faith, that, being a free gift, it might be bestowed in the manner, and on the persons, God saw fit; namely, on believers of all nations, whether the objects of their faith were more or less extensive, and whether their good works were more or fewer; for in the faith and works of believers there must be great differences, according to the mental endowments and outward advantages bestowed on each. In this passage, by the most just reasoning, the apostle hath overthrown the narrow notion of bigots, who confine the mercy of God within the pale of this or that church; and by a noble liberality of sentiment, he hath declared that all who imitate that faith and piety which Abraham exercised uncircumcised, shall, like him, obtain the inheritance, through the free favour of God by Jesus Christ.” That the promise might be sure — Might be firm and secure; to all the believing seed of Abraham; not to that only which is of the law, &c. — “Here the apostle teaches, that Abraham had two kinds of seed; one by natural descent, called his seed by the law, and another by faith: see Galatians 3:26. To the natural seed the promise of the earthly Canaan was made; but to the seed by faith, the spiritual seed, the promise of a heavenly country, typified by the earthly one, was given. And to each the promise that was made to them was sure.” As it is written, Genesis 12:5, I have made thee a father of many nations — That is, as I have received thee into favour upon thy believing, so many of several nations, both Jews and Gentiles, shall receive favour from me by believing, and so be justified in the way thou art: before him whom he believed, even God — Though before men nothing of this appeared, those nations being yet unborn. To illustrate the greatness of Abraham’s faith, and to show with what propriety he was made the father of all believers, the apostle in these words observes, that the principles on which he believed the Lord, were proper views of his almighty power, and other perfections. Who quickeneth the dead — The dead are not dead to him. And even the things that have no existence, exist before him. And calleth those things which be not as though they were — Summoning them to rise into being, and appear before him. The seed of Abraham did not then exist, yet God said, So shall thy seed be. A man can easily say to his servant, actually existing, Do this, and he doth it; but God saith to light, while it does not exist, Go forth, and it goeth.”
Jas 2:23, “and the Scripture was fulfilled which says, “AND ABRAHAM BELIEVED GOD, AND IT WAS CREDITED TO HIM AS RIGHTEOUSNESS,” and he was called a friend of God.”
And the scripture — Which was afterward written, was hereby eminently fulfilled. Abraham believed God, and it was imputed to him for righteousness. This was twice fulfilled, when Abraham first believed, and when he offered up Isaac. St. Paul speaks of the former fulfilling, and St. James of the latter. And he was called the friend of God — Both by his posterity, (2 Chronicles 20:7,) and by God himself, Isaiah 41:8. So pleasing to God were the works he wrought in faith! “The passage of Scripture which St. James here says was fulfilled, contains two assertions: 1st, That Abraham believed God; 2d, That his believing God was counted to him for righteousness. By the offering of Isaac that scripture was confirmed or proved to be true in both its parts. For, 1st, By offering Isaac, in the firm expectation that God would raise him from the dead, and fulfil in him the promise of the numerous seed, Abraham showed that he believed God in the firmest manner. 2d, By offering Isaac, Abraham had the promise, that God would count his faith to him for righteousness, renewed and confirmed in a solemn manner with an oath.” — Macknight. Ye see then — By this instance of the great father of the faithful, (for the characters of the children are to be estimated in the same manner as those of the father,) that a man is justified by works, and not by faith only — It is by no means sufficient, in order to our salvation, that the great principles of religion be credited, if they have not their practical influence on the heart and life.
Gal 3:7-9, “Therefore, recognize that it is those who are of faith who are sons of Abraham. The Scripture, foreseeing that God would justify the Gentiles by faith, preached the Gospel beforehand to Abraham,
saying, “ALL THE NATIONS WILL BE BLESSED IN YOU.”
So then, those who are of faith are blessed with Abraham, the believer.
Gal 3:14, “in order that in Christ Jesus the blessing of Abraham would come to the Gentiles, so that we would receive the promise of the Spirit through faith.”
Ellicott’s Commentary for English Readers
The abolition of the Law, consummated upon the cross, involved the doing away of all the old restrictions which confined the Messianic inheritance to the Jews. Henceforth this inheritance, and the promised outpouring of the Spirit which was to accompany it, was open equally to the Gentiles. The one condition now was faith, and that intimate relation to the Messiah which faith implied.
The blessing of Abraham.—That is, the blessing pronounced upon Abraham and to be fulfilled in his seed.
Through Jesus Christ.—Through the relation into which they enter with Christ by embracing Christianity.
We.—The Apostle and his readers, whether Jews or Gentiles.
Receive the promise of the Spirit.—A special outpouring of the Spirit was to be one of the characteristics of the great Messianic manifestation. (Comp. Joel 2:28-29; Acts 2:16-21.) The promise is said to be “received” by the generation on which it is fulfilled, not by that to which it is given. The same phrase occurs in Acts 2:33; Hebrews 9:15.”
Gen 17:15, “Then God said to Abraham, “As for your wife Sarai, you shall not call her by the name Sarai, but Sarah shall be her name.”
Gen 17:17, “Then Abraham fell on his face and laughed, and said in his heart, “Will a child be born to a man a hundred
years old? And will Sarah, who is ninety years old, give birth to a child?”
Gill’s Exposition of the Entire Bible
Then Abraham fell upon his face,…. In reverence of the divine Being, and as amazed at what was told him:
and laughed; not through distrust and diffidence of the promise, as Sarah did, for he staggered not at that through unbelief, but for joy at such good news; and so Onkelos renders it, “and he rejoiced”, with the joy of faith; it may be our Lord refers to this in John 8:56; he saw Christ in the promise of Isaac, and rejoiced that he should spring from his seed: the Targums of Jonathan and Jerusalem paraphrase it, “and he wondered”; he was amazed at the grace of God that gave him such a promise, and he was astonished at the power of God that must be exerted in the fulfilment of it: and therefore it follows:and said in his heart; within himself, without expressing anything as to be heard and understood by any creature; but the omniscient God knew what he said, and the language of it, whether of unbelief or not:shall a child be born unto him that is an hundred years old? not that he was now a full an hundred years old, he was ninety nine, and going in his hundredth year; but then he would be, as he was, an hundred years old when this child was born to him, Genesis 21:5. It had been no unusual thing for a child to be born to a man when an hundred, and even many hundred years old, but it was so in Abraham’s time; though indeed after this we read that Abraham himself had six sons by Keturah, when, his natural strength was afresh invigorated, and his youth was renewed like the eagle’s; and besides Abraham said this, not so much with respect to himself, though his age was a circumstance that served to heighten the wonder, as with respect to Sarah, and the circumstances in which she was, who was to bear this son to him:
and shall Sarah, that is ninety years old, bear? and with whom it had ceased to be after the manner of women, which made it more difficult of belief how it could be. Some think that Abraham said this, as somewhat doubting of it, until he was more strongly assured by the Lord that so it would be indeed, as is expressed in Genesis 17:19; but meeting with no reproof for what he said and did, as Sarah, it seems to show the contrary.
Gen 17:19, “But God said, “No, but your wife Sarah
will bear you a son, and you shall name him Isaac; and I will establish My covenant with him as an everlasting covenant for his descendants after him.”
Gen 18:11-14, “Now Abraham and Sarah were old, advanced in age; Sarah was past childbearing.
So Sarah laughed to herself, saying, “After I have become old, am I to have pleasure, my lord being old also?” But
the LORD said to Abraham, “Why did Sarah laugh, saying, ‘Shall I actually give birth to a child, when I am so old?’
“Is anything too difficult for the LORD? At the appointed
time I will return to you, at this time next year, and Sarah
will have a son.”
Keil and Delitzsch Biblical Commentary on the Old Testament
During the meal, at which Abraham stood, and waited upon them as the host, they asked for Sarah, for whom the visit was chiefly intended. On being told that she was in the tent, where she could hear, therefore, all that passed under the tree in front of the tent, the one whom Abraham addressed as Adonai (my Lord), and who is called Jehovah in Genesis 18:13, said, “I will return to thee (חיּה כּעת) at this time, when it lives again” (חיּה, reviviscens, without the article, Ges. 111, 2b), i.e., at this time next year; “and, behold, Sarah, thy wife, will (then) have a son.” Sarah heard this at the door of the tent; “and it was behind Him” (Jehovah), so that she could not be seen by Him as she stood at the door. But as the fulfilment of this promise seemed impossible to her, on account of Abraham’s extreme age, and the fact that her own womb had lost the power of conception, she laughed within herself, thinking that she was not observed. But that she might know that the promise was made by the omniscient and omnipotent God, He reproved her for laughing, saying, “Is anything too wonderful (i.e., impossible) for Jehovah? at the time appointed I will return unto thee,” etc.; and when her perplexity led her to deny it, He convicted her of falsehood. Abraham also had laughed at this promise (Genesis 17:17), and without receiving any reproof. For his laughing was the joyous outburst of astonishment; Sarah’s, on the contrary, the result of doubt and unbelief, which had to be broken down by reproof, and, as the result showed, really was broken down, inasmuch as she conceived and bore a son, whom she could only have conceived in faith (Hebrews 11:11).”
Gen 21:6-7, “Sarah said, “God has made laughter for me; everyone who hears will laugh with me.”
And she said, “Who would have said to Abraham
that Sarah would nurse children? Yet I have given
birth to a son in his old age.”
Gen 23:1-2, “Now Sarah lived 127 years; these were the years of the life of Sarah.
Gen 23:2, “Sarah died in Kiriath-arba (that is, Hebron) in the land of Canaan; and Abraham came in to mourn for Sarah and to weep for her.”
Heb 11:11, “By faith even Sarah herself received
ability to conceive, even beyond the proper time of life, since she considered Him faithful who had promised.”
Verses 11, 12. – By faith also Sarah herself received strength to conceive seed, even when she was past age (ἕτεκεν, as in the Textus Receptus, after καὶ παρὰ καιρὸν ἡλικίας, may be rejected, being, perhaps, an interpolation suggested by καὶ), because she judged him faithful who had promised. Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea-shore innumerable. The vitality of Abraham’s faith is represented as evinced by its surviving and triumphing over a succession of trials, over apparent impossibilities. One such peculiar trial was the long delay of the birth of a legitimate heir through whom the promise of an innumerable seed might be fulfilled, and this till it seemed out of the question in the natural course of things. Yet “he staggered not at the promise of God through unbelief… being fully persuaded that what he had promised he was able to perform” (see Romans 4:17-23, which is a fuller statement of the idea of this verse, including the use of the words νενεκρώμενον and νέκρωσις to express effeteness, and ἐδυναμώθη, corresponding to δύναμον ἔλαβε here. This is a further instance of Pauline thought in this Epistle – ideas already enlarged on by St. Paul being taken for granted as understood.) In Romans Abraham’s faith in this regard is treated as typifying Christian faith in the resurrection from the dead (ver. 24), as is also, in the chapter before us (ver. 19), his faith displayed on the occasion of the offering of Isaac. For to us also our inability to conceive the mode of accomplishment of what well-grounded faith assures us of is no just cause for staggering. “How are the dead raised up? and with what kind of body do they come?” was asked by the Corinthian doubters. St. Paul directs them, in reply, to faith in “the power of God” (cf. Mark 12:24) to accomplish his purposes and fulfill his promises in ways unknown to us, transcending, though analogous to, the mysterious processes of nature that we see before our eyes. For “with God all things are possible.” Sarah is here joined with Abraham, as also “receiving power” by faith, i.e. her own faith, as the structure of ver. 11 seems evidently to imply. But how is this consistent with the account of her in Genesis, where she is nowhere held up as an example of faith; nay, is censured for incredulity (Genesis 18:12-16) with respect to the promise cf. offspring? The answer may be that her temporary unbelief is concluded to have been succeeded by faith, as proved by the result, viz. that she “received power.” And, indeed, her laughter recorded in Genesis 18, does not seem intended to imply any permanent “heart of unbelief;” for even Abraham had laughed as she did when the same announcement had been previously made to him (Genesis 17:17), and the “laughter” associated with her memory has quite a different meaning given it when that of temporary incredulity was changed into that of joy on the birth of the promised son, who was consequently called Isaac (equivalent to “laughter”). It is, however, Abraham himself who is put prominently before us as the great example of faith; Sarah is only introduced by his side (with the words καὶ αὐτὴ) as sharing it and cooperating to the result. To him singly the writer returns in ver. 12, Διὸ καὶ ἀφ ἑνὸς, etc. Hebrews 11:11.”
1Pe 3:6, “just as Sarah obeyed Abraham, calling him lord; and you have proved to be her children if you do what is right
without being frightened by any fear.”
Even as Sara; after her name was changed from Sarai, my lady, to Sarah, simply a lady or princess, because kings were to come of her, Genesis 17:15,16: yet even then she obeyed Abraham; and this is spoken in commendation of her obedience.
Calling him lord; not merely in compliment, but in reality, hereby acknowledging his authority and her own subjection.
Whose daughters ye are; not only according to the flesh, but spiritually, according to the promise.
Ye are; either ye are made or become, viz. by imitation of her faith and holiness, as well as ye are by kindred and succession; or, ye are declared and known to be, as the phrase is elsewhere used, John 15:8.
As long as ye do well; follow her in good works, 1 Timothy 2:10.
And are not afraid with any amazement; or, afraid of any amazement, any thing frightful, or which might terrify you, taking amazement for the object or cause or fear, as 1 Peter 3:14 Psalm 53:5 Proverbs 3:25; and the sense may be, either, so long as ye perform your duty with a resolute mind, and keep from that which is contrary to your faith; or, as long as you subject yourselves to your husbands willingly, cheerfuly, and without slavish fear of being losers by your obedience, and faring the worse for your patience and submission.”
Sarah was a model for all virtuous women of all generations.
9.) Ishmael – slave son of Abram, 2080 BC
Gen 16:16, “Abram was eighty-six years old when Hagar bore Ishmael to him.”
Gen 25:12, “Now these are the records of the generations of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s slave woman, bore to Abraham.”
10.) Ishmael, slave son of Abraham – 2080 BC
Gen 16:11-12, “And the Angel of the LORD said to her:
“Behold, you are with child, and you shall bear a son.
You shall call his name Ishmael, because the LORD has heard your affliction. He shall be a wild man; his hand shall be against every man, and every man’s hand against him. And he shall dwell in the presence of all his brethren.”
Gen 16:16, “Abram was eighty-six years old when Hagar bore Ishmael to Abram.”
Gen 17:20, “And as for Ishmael, I have heard you. Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly. He shall beget twelve princes, and I will make him a great nation.”
Gen 25:12-16, “Now these are the generations of Ishmael, Abraham’s son, whom Hagar the Egyptian,
Sarah’s handmaid, bare unto Abraham:
And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam,
And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of
Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations.”
11.) Isaac, the son of Abraham in old age, 2066 BC
Act 7:32, “I AM THE GOD OF YOUR FATHERS, THE
GOD OF ABRAHAM, AND ISAAC, AND JACOB.’ Moses shook with fear and did not dare to look closely.”
Heb 11:20, “By faith Isaac blessed Jacob and Esau, even regarding things to come.”
12.) Jacob and Esau, 2025 BC
Mal 1:2, “I have loved you,” says the LORD. But you say, “How have You loved us?” “Was Esau not
Jacob’s brother?” declares the LORD. “Yet I have loved Jacob.”
Mat 1:2, “Abraham fathered Isaac, Isaac fathered
Jacob, and Jacob fathered Judah and his brothers.”
Heb 11:21, “By faith Jacob, as he was dying, blessed each of the sons of Joseph, and worshiped, leaning on the top of his staff.”
Heb 12:16, “that there be no sexually immoral or
godless person like Esau, who sold his own
birthright for a single meal.”
12.) Joseph and 11 brothers, 1898 BC
Act 7:14, “Then Joseph sent word and invited his father Jacob and all his relatives to come to him, seventy-five people in all.”
Heb 11:22, “By faith Joseph, when he was dying, made mention of the exodus of the sons of Israel, and gave orders concerning his bones.”
13.) Moses, Aaron and Miriam – 1525 BC
Exo 2:10, “And the child grew, and she brought him to Pharaoh’s daughter and he became her son. And she named him Moses, and said, “Because I drew him out of the water.”
Mic 6:4, “Indeed, I brought you up from the land of Egypt, I redeemed you from the house of slavery, and I sent
before you Moses, Aaron, and Miriam.”
Jhn 1:17, “For the Law was given through Moses; grace and truth came through Jesus Christ.”
Gill’s Exposition of the Entire Bible
For the law was given by Moses,…. Both moral and ceremonial. The moral law was given to Adam, in innocence, which having been broken, and almost lost out of the minds, and memories of men, was given by Moses, in a new edition of it in writing; and points out what is man’s duty both to God and men; discovers sin, accuses of it, convicts of it, and condemns for it; nor could it give strength to perform its demands; nor does it give the least hint of forgiveness; nor will it admit of repentance: and hence is opposed to grace; though it was a benefit to men, being in its own nature good and useful in its effects. The ceremonial law pointed out the pollution of human nature, the guilt and punishment of sin; was a type and shadow of deliverance by Christ, but could not give the grace it shadowed, and therefore is opposed both to grace and truth. Now both these were given by Moses to the people of the Jews, not as the maker, but the minister of them: it was God who appointed each of these laws, and ordained them in the hand of the mediator Moses, who received them from him, by the disposition of angels, and delivered them to the people of Israel; and a very high office this was he was put into, and a very great honour was conferred upon him; but Jesus Christ is a far greater person, and in an higher office:
but grace and truth came by Jesus Christ: by grace and truth, is meant the Gospel, in opposition to the law; which is called grace, because it is a declaration of the love, and grace, of God to men; it ascribes salvation, in all the parts of it, to the free grace and favour of God; and is the means of implanting and increasing grace in the hearts of men. And “truth”, not only because it contains truth, and nothing but truth, it coming from the God of truth; and the substance of it being Christ, who is the truth; and being revealed, applied, and led into by the Spirit of truth; but because it is the truth of the types, and the substance of the shadows of the law: or these two may mean distinct things; grace may design all the blessings of grace which are in Christ, and come by him; and truth, the promises, and the fulfilment of them, which are all yea, and amen, in Christ: and when these are said to be by him, the meaning is, not that they are by him, as an instrument, but as the author of them; for Christ is the author of the Gospel, and the fulfiller of the promises, and the giver of all grace; which shows the superior excellency of Christ to Moses, and to all men, and even to angels also.”
Rom 9:15, “For He says to Moses, “I WILL HAVE MERCY ON WHOMEVER I HAVE MERCY, AND I WILL SHOW
COMPASSION TO WHOMEVER I SHOW COMPASSION.”
Cambridge Bible for Schools and Colleges
For] The connexion is; “The thought of injustice in these acts of the Eternal Judge is all the more to be rejected because they follow a principle expressed in His own words; for He says to Moses, &c.” That the principle, so expressed, is absolutely right, is taken for granted. To the Apostle, God’s word is final and absolute. With Him nothing indeed can be capricious, but none the less His “judgments” must, to a vast degree, be “past finding out,” just because He is the Eternal.
I will have mercy, &c.] Exodus 33:19. Verbatim from LXX.—The English exactly represents the Hebrew, if it is noted that “will” throughout this verse might equally well be “shall.” In both Hebrew and Greek there is no explicit reference to “willing,” in the sense of “choosing.” However, the general sense plainly is, “In any case, through human history, wherein I shall be seen to have mercy, the one account I give of the radical cause is this—I have mercy.” It is to be thankfully remembered, by the way, that close to this awful utterance occurs that other equally sovereign proclamation, (Exodus 34:6, &c.) “The Lord, the Lord God, merciful and gracious, &c.”
Heb 11:24-26, “By faith Moses, when he had grown up, refused to be called the son of Pharaoh’s daughter.
Choosing rather to endure ill-treatment with the people of God than to enjoy the temporary pleasures of sin, considering the reproach of Christ greater riches than
the treasures of Egypt; for he was looking to the reward.”
Verses 24-26. – By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures in (or, of) Egypt; for he had respect unto (literally, looked away to) the recompense of reward. As in the speech of Stephen (Acts 7.), so here, the narrative in Exodus is supplemented from tradition, such as is found also in Philo. Moses’ refusal to be called the son of Pharaoh’s daughter, i.e. his renunciation of his position in the court in order to associate himself with his oppressed fellow-countrymen, is not mentioned in the original history, though it is consistent with it, and indeed implied. St. Stephen further regards his taking the part of the Israelite against the Egyptian (Exodus 2:11-13) as a sign that he was already conscious of his mission, and hoped even then to rouse his countrymen to make a struggle for freedom. The reproach he subjected himself to by thus preferring the patriot’s to the courtier’s life is here called “the reproach of Christ.” How so? Chrysostom takes the expression to mean only the same kind of reproach as Christ was afterwards subjected to, in respect of his being scorned, and his Divine mission disbelieved, by those whom he came to save. But, if the expression had been used with respect to Christian’s suffering for the faith (as it is below, Hebrews 13:13), it would certainly imply more than this; viz. a participation in Christ’s own reproach, not merely a reproach like his. (Cf. 2 Corinthians 1:5, τὰ παθήματα τοῦ Ξριστοῦ, and Colossians 1:24, τῶν θλίψεων τοῦ Ξριστοῦ, where there is the further idea expressed of Christ himself suffering in his members.) And such being the idea which the phrase in itself would at once convey to Christian readers, and especially as the very same is used below (Hebrews 13:13) with reference to Christians, it must surely be somehow involved in this passage. But how so, we ask again, in the case of Moses? To get at the idea of the phrase we must bear in mind the view of the Old and New Testaments being but two parts of one Divine dispensation. The Exodus was thus not only typical of the deliverance through Christ, but also a step towards it, a preparation for it, a link in the divinely ordered chain of events leading up to the great redemption. Hence, in the first place, the reproach endured by Moses in furtherance of the Exodus may be regarded as endured at any rate for the sake of Christ, i.e. in his cause whose coming was the end and purpose of the whole dispensation. And further, inasmuch as Christ is elsewhere spoken of as the Head of the whole mystical body of his people in all ages – all to be gathered together at last in him – he may be regarded, even before his incarnation, as himself reproached in the reproach of his servant Moses. Compare the view, presented in Hebrews 3, of the Son being Lord of the “house” in which Moses was a servant, and the comprehensive sense of “God’s house” implied in that passage. Nor should we leave out of consideration the identification, maintained by the Fathers generally (see Bull, ‘Def. Fid. Nic.,’ I. 1.), of the Angel of the Pentateuch, of him who revealed himself to Moses as I AM from the bush, with the Second Person of the holy Trinity, the Word who became incarnate in Christ. (Cf. John 1:1-15; also John 8:58, read in connection with Exodus 3:14; and 1 Corinthians 10:4, where the spiritual rock that followed the children of Israel in the wilderness is said to have been Christ.) Whatever, however, be the exact import of the expression, “reproach of Christ,” in its application to Moses, it is evidently selected here with the view of bringing his example home to the readers of the Epistle, by thus intimating that his faith’s trial was essentially the same.
14.) Korah Rebels – 1426 BC
Num 16:32, “and the earth opened its mouth and swallowed them, their households, and all the people
who belonged to Korah with all their possessions.”
Jde 1:11, “Woe to them! For they have gone the way of Cain, and for pay they have given themselves up to the error of Balaam, and perished in the rebellion of Korah.”
15.) Joshua, chosen to succeed Moses, 1375 BC
Jos 1:2, “Moses My servant is dead; so now arise, cross this
Jordan, you and all this people, to the land which I am giving to them, to the sons of Israel.”
Jos 1:16, “They answered Joshua, saying, “All that you have commanded us we will do, and wherever you send us we will go.”
Act 7:45, “Our fathers in turn received it, and they also brought it in with Joshua upon dispossessing the nations that God drove out from our fathers, until the time of David.”
Heb 4:8, “For if Joshua had given them rest, He would not have spoken of another day after that.”
16.) Balak and Balaam – 1407 BC
Num 22:18, “But Balaam replied to the servants of Balak, “Even if Balak were to give me his house full of silver and gold, I could not do anything, either small or great, contrary to the command of the LORD my God.”
Num 22:35, “But the angel of the LORD said to Balaam, “Go with the men, but you shall speak only the word that I tell you.” So Balaam went along with the representatives of Balak.”
Rev 2:14, “But I have a few things against you, because you have some there who hold the teaching of Balaam, who kept teaching Balak to put a stumbling block before the sons of Israel, to eat things sacrificed to idols and to commit
sexual immorality.”
Jde 1:11, “Woe to them! For they have gone the way of Cain, and for pay they have given themselves up to the error of Balaam, and perished in the rebellion of Korah.”
17.) Rahab, the prostitute – 1406 BC
Jos 6:17, “But the city shall be designated for destruction, it and everything that is in it belongs to the LORD; only Rahab the prostitute and all who are with her in the house shall live, because she hid the messengers whom we sent.”
Heb 11:31, “By faith the prostitute Rahab did not perish along with those who were disobedient, after she had welcomed the spies in peace.”
18.) Deborah a prophetess and Barak – 1235 BC
Jdg 4:4, “Now Deborah, a prophetess, the wife of Lappidoth, was judging Israel at that time.
Jdg 4:5, “She used to sit under the palm tree of Deborah
between Ramah and Bethel in the hill country of Ephraim; and the sons of Israel went up to her for judgment.”
Jdg 4:9, “She said, “I will certainly go with you; however, the fame shall not be yours on the journey that you are about to take, for the LORD will sell Sisera into the hand of a woman.” Then Deborah got up and went with Barak to Kedesh.”
Jdg 5:7, “The peasantry came to an end, they came to an end in Israel, until I, Deborah, arose,
until I arose, a mother in Israel.”
Jdg 4:22, “And behold, while Barak was pursuing Sisera, Jael came out to meet him and said to him, “Come, and I will show you the man whom you are seeking.” So he entered
with her, and behold, Sisera was lying dead with the tent peg in his temple.”
19.) Gideon – 1169 BC
Jdg 6:22, “When Gideon perceived that he was the angel of the LORD, he said, “Oh, Lord GOD! For I have seen the angel of the LORD face to face!”
Jdg 6:24, “Then Gideon built an altar there to the LORD and named it The LORD is Peace. To this day it is still in Ophrah of the Abiezrites.”
Jdg 6:27, “Then Gideon took ten men from his servants and did as the LORD had spoken to him; and because he was too afraid of his father’s household and the men of the city to do it by day, he did it by night.”
Jdg 8:23, “But Gideon said to them, “I will not rule over you, nor shall my son rule over you; the LORD shall rule over you.”
Jdg 8:33, “Then it came about, as soon as Gideon was dead, that the sons of Israel again committed infidelity with the Baals, and made Baal-berith their god.”
Jdg 8:35, “nor did they show kindness to the household of Jerubbaal (that is, Gideon) in accordance with all the good that he had done for Israel.”
20.) Naomi, Ruth, and Boaz – 1140 BC
Rth 1:2, “The name of the man was Elimelech, and the name of his wife, Naomi; and the names of his two sons were Mahlon and Chilion, Ephrathites of Bethlehem in Judah. So they entered the land of Moab and remained there.”
Rth 1:16-17, “But Ruth said, “Do not plead with me to leave you or to turn back from following you; for where you go, I will go, and where you sleep, I will sleep. Your people shall be my people, and your God, my God. Where you die, I will die, and there I will be buried. May the LORD do so to me, and worse, if anything but death separates me from you.”
Rth 1:20-22, “But she said to them, “Do not call me Naomi; call me Mara, for the Almighty has dealt very bitterly with me. I went away full, but the LORD has brought me back empty. Why do you call me Naomi, since the LORD has testified
against me and the Almighty has afflicted me?”
So Naomi returned, and with her Ruth the Moabitess, her daughter-in-law, who returned from the land of Moab. And they came to Bethlehem at the beginning of barley harvest.”
Rth 4:9, “Then Boaz said to the elders and all the people, “You are witnesses today that I have bought from the hand of Naomi all that belonged to Elimelech and all that belonged to Chilion and Mahlon.”
Rth 4:13, “So Boaz took Ruth, and she became his wife, and he had relations with her. And the LORD enabled her to conceive, and she gave birth to a son.”
Rth 4:15, “May he also be to you one who restores life and sustains your old age; for your daughter-in-law, who loves
you and is better to you than seven sons, has given birth to him.”
21.) Abimelech, King of Gerar – 1126 BC
Gen 20:2, “And Abraham said of his wife Sarah, “She is my sister.” So Abimelech king of Gerar sent men and took Sarah.”
Gen 20:14, “Abimelech then took sheep and oxen and male and female servants, and gave them to Abraham, and returned his wife Sarah to him.”
Gen 20:17, “Then Abraham prayed to God, and God healed
Abimelech and his wife and his female slaves, so that they gave birth to children.”
Gen 26:1, “Now there was a famine in the land, besides the previous famine that had occurred in the days of Abraham. So Isaac went to Gerar, to Abimelech king of the Philistines.”
Jdg 9:56, “So God repaid the wickedness of Abimelech, which he had done to his father in killing his seventy
brothers.”
22.) Ishmael, slave son of Abraham – 2080 BC
Gen 16:11, “The angel of the LORD said to her further,
“Behold, you are pregnant, and you will give birth to a son;
and you shall name him Ishmael, because the LORD has heard your affliction.”
Gen 16:16, “Abram was eighty-six years old when Hagar bore Ishmael to him.”
1Ch 1:28, “The sons of Abraham were Isaac and Ishmael.”
23) Isaac, the son of Abraham – 2066 BC
Gen 17:19, “But God said, “No, but your wife Sarah will bear you a son, and you shall name him Isaac; and I will establish My covenant with him as an everlasting covenant
for his descendants after him.”
Gen 21:4-5, “Then Abraham circumcised his son Isaac when he was eight days old, as God had commanded him.
Now Abraham was a hundred years old when his son Isaac was born to him.”
Mat 1:2, “Abraham fathered Isaac, Isaac fathered Jacob, and Jacob fathered Judah and his brothers.”
Mat 8:11, “And I say to you that many will come from east and west, and recline at the table with Abraham, Isaac, and Jacob in the Kingdom of Heaven.”
Act 3:13, “The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified His Servant Jesus, the One whom you handed over and disowned in the presence of Pilate, when he had decided to release Him.
Act 7:8, “And He gave him the covenant of circumcision; and so Abraham fathered Isaac, and circumcised him on the eighth day; and Isaac fathered Jacob, and Jacob, the twelve patriarchs.”
Heb 11:20, “By faith Isaac blessed Jacob and Esau, even regarding things to come.”
24.) Samuel, a prophet, 1011 BC
1Sa 1:20, “It came about in due time, after Hannah had conceived, that she gave birth to a son; and she named
him Samuel, saying, “Because I have asked for him of the LORD.”
1Sa 3:18, “So Samuel told him everything and hid nothing
from him. And he said, “He is the LORD; let Him do what seems good to Him.”
1Sa 3:20, “And all Israel from Dan even to Beersheba knew
that Samuel was confirmed as a prophet of the LORD.”
1Sa 7:15, “Now Samuel judged Israel all the days of his life.”
1Sa 28:3, “Now Samuel was dead, and all Israel had mourned him and buried him in Ramah, his own city. And Saul had removed the mediums and spiritists from the land.”
1Ch 29:29, “Now the acts of King David, from the first to the last, are written in the chronicles of Samuel the seer, in the chronicles of Nathan the prophet, and in the chronicles of Gad the seer.”
25.) Samson – 1075 BC
Jdg 14:3, “But his father and his mother said to him, “Is there no woman among the daughters of your relatives, or among all our people, that you go to take a wife from the uncircumcised Philistines?” Yet Samson said to his father, “Get her for me, because she is right for me.”
Jdg 15:16, “And Samson said,
“With the jawbone of a donkey,
Heaps upon heaps,
With the jawbone of a donkey
I have killed a thousand men.”
Jdg 16:28, “Then Samson called to the LORD and said, “Lord GOD, please remember me and please strengthen me just this time, O God, that I may at once take vengeance on the Philistines for my two eyes.”
Jdg 16:30, “And Samson said, “Let me die with the Philistines!” And he pushed outwards powerfully, so that the house fell on the governors and all the people who were in it. And the dead whom he killed at his death were more than
those whom he killed during his lifetime.”
26.) Saul, first King of Israel, 1010 BC
1Sa 9:2, “He had a son whose name was Saul, a young and handsome man, and there was not a more handsome man
than he among the sons of Israel; from his shoulders and up he was taller than any of the people.”
1Sa 9:17, “When Samuel saw Saul, the LORD said to him, “Behold, the man of whom I spoke to you! This one shall rule over My people.”
1Sa 11:15, “So all the people went to Gilgal, and there they made Saul king before the LORD in Gilgal. There they also offered sacrifices of peace offerings before the LORD; and there Saul and all the men of Israel rejoiced greatly.”
1Sa 13:1, “Saul was thirty years old when he began to reign, and he reigned for forty-two years over Israel.”
25.) David, the great King – 970 BC
1Sa 17:32, “And David said to Saul, “May no one’s heart fail
on account of him; your servant will go and fight this
Philistine!”
1Sa 17:37, “And David said, “The LORD who saved me from the paw of the lion and the paw of the bear, He will save me from the hand of this Philistine.” So Saul said to David, “Go, and may the LORD be with you.”
1Sa 17:49, “And David put his hand into his bag and took from it a stone and slung it, and struck the Philistine on his forehead. And the stone penetrated his forehead, and he fell on his face to the ground.”
1Sa 17:57, “So when David returned from killing the Philistine, Abner took him and brought him before Saul with the Philistine’s head in his hand.”
1Sa 18:7, “The women sang as they played, and said,
“Saul has slain his thousands, and David his ten thousands.”
Mat 1:6, “Jesse fathered David the king. David fathered
Solomon by her who had been the wife of Uriah.”
26.) Solomon , the wise – 931 BC
2Sa 12:24, “Then David comforted his wife Bathsheba, and went in to her and slept with her; and she gave birth to a son, and he named him Solomon. Now the LORD loved him.”
1Ki 1:34, “And have Zadok the priest and Nathan the prophet anoint him there as king over Israel, and blow the trumpet and say, ‘Long live King Solomon!”
1Ki 4:21, “Now Solomon was ruling over all the kingdoms from the Euphrates River to the land of the Philistines and to the border of Egypt; they brought tribute
and served Solomon all the days of his life.”
2Ch 9:1, “Now when the queen of Sheba heard about the fame of Solomon, she came to Jerusalem to test Solomon
with riddles. She had a very large entourage, with camels carrying balsam oil and a large amount of gold and precious stones; and when she came to Solomon, she spoke with him about everything that was on her heart.”
2Ch 9:22, “So King Solomon became greater than all the kings of the earth in wealth and wisdom.”
2Ch 9:30, “Solomon reigned in Jerusalem over all Israel for forty years.”
Luk 11:31, “The Queen of the South will rise up with the men of this generation at the judgment and condemn them, because she came from the ends of the earth to listen to the wisdom of Solomon; and behold, something greater
than Solomon is here.”
Act 7:47, “But it was Solomon who built a house for Him.”
27.) Jeroboam, a valiant warrior, – 910 BC
1Ki 11:28, “Now the man Jeroboam was a valiant warrior, and when Solomon saw that the young man was [fn]industrious, he appointed him over all the [fn]forced labor of the house of Joseph.
1Ki 11:31, “And he said to Jeroboam, “Take for yourself ten pieces; for this is what the LORD, the God of Israel says: ‘Behold, I am going to tear the kingdom away from the hand of Solomon and give you ten tribes.”
1Ki 11:40, “Solomon sought therefore to put Jeroboam
to death; but Jeroboam set out and fled to Egypt to Shishak king of Egypt, and he was in Egypt until the death of Solomon.”
27.) Asa, king of Judah, 870 BC
1Ki 15:9, “So in the twentieth year of Jeroboam the king of Israel, Asa began to reign as king of Judah.”
2Ch 16:12-13, “In the thirty-ninth year of his reign Asa
became diseased in his feet. His disease was severe, yet even in his disease he did not seek the LORD, but the physicians. So Asa lay down with his fathers, and died in the forty-first year of his reign.”
28.) Ahab, bad king of Israel – 852 BC
Ki 16:30, “Ahab the son of Omri did evil in the sight of the LORD more than all who were before him.”
Ki 16:33, “Ahab also made the Asherah. So Ahab did more to provoke the LORD God of Israel to anger than all the kings of Israel who were before him.”
1Ki 19:1, “Now Ahab told Jezebel everything that Elijah had done, and how he had killed all the prophets with the sword.”
1Ki 21:25, “There certainly was no one like Ahab who gave
himself over to do evil in the sight of the LORD, because
Jezebel his wife incited him.”
2Ch 22:8, “And it came about, when Jehu was executing
judgment on the house of Ahab, that he found the princes of Judah and the sons of Ahaziah’s brothers attending to Ahaziah, and killed them.”
30.) Elijah, the great prophet – 851 BC
1Ki 17:1, “Now Elijah the Tishbite, who was of the settlers of Gilead, said to Ahab, “As the LORD, the God of Israel lives, before whom I stand, there shall certainly be neither dew nor rain during these years, except by my word.”
1Ki 17:16, “The bowl of flour was not used up, nor did the jar of oil become empty, in accordance with the Word of the LORD which He spoke through Elijah.”
1Ki 18:21, “Then Elijah approached all the people and said, “How long are you going to struggle with the two choices? If the LORD is God, follow Him; but if Baal, follow him.” But the people did not answer him so much as a word.”
2Ki 2:1, “Now it came about, when the LORD was about to bring Elijah up by a whirlwind to Heaven, that Elijah left
Gilgal with Elisha.”
Mar 9:4, “And Elijah appeared to them along with Moses; and they were talking with Jesus.”
Jas 5:17, “Elijah was a man with a nature like ours, and he prayed earnestly that it would not rain, and it did not rain on the earth for three years and six months.”
30.) Elisha, the man of God – 797 BC
2Ki 2:5, “Then the sons of the prophets who were at Jericho approached Elisha and said to him, “Do you know that the LORD will take away your master from over you today?” And he answered, “Yes, I know; say nothing about it.”
2Ki 2:9, “When they had crossed over, Elijah said to Elisha, “Ask me what I should do for you before I am taken from you.” And Elisha said, “Please let a double portion of your spirit be upon me.”
2Ki 2:12, “And Elisha was watching it and he was crying out, “My father, my father, the chariot of Israel and its horsemen!” And he did not see Elijah again. Then he took hold of his own clothes and tore them in two pieces.”
2Ki 2:14, “Then he took the coat of Elijah that had fallen from him and struck the waters, and said, “Where is the LORD, the God of Elijah?” And when he also had struck the waters, they were divided here and there; and Elisha crossed over.”
2Ki 2:22, “So the waters have been purified to this day, in accordance with the word of Elisha which he spoke.”
2Ki 6:17, “Then Elisha prayed and said, “LORD, please, open his eyes so that he may see.” And the LORD opened the servant’s eyes, and he saw; and behold, the mountain was full of horses and chariots of fire all around Elisha.”
Luk 4:27, “And there were many with leprosy in Israel in the time of Elisha the prophet; and none of them was cleansed, but only Naaman the Syrian.”
31.) Jehu, the prophet – 814 BC
1Ki 16:7, “Moreover, the Word of the LORD through the prophet Jehu the son of Hanani came against Baasha and his household, both because of all the evil that he did in the sight of the LORD, provoking Him to anger with the work of his hands, by being like the house of Jeroboam, and because he struck it.”
2Ki 9:22, “When Joram saw Jehu, he said, “Is your intention peace, Jehu?” And he answered, “What ‘peace,’ so long as your mother Jezebel’s acts of prostitution and witchcraft are so many?”
2Ki 9:25, “And Jehu said to Bidkar his officer, “Pick him
up and throw him on the property of the field of Naboth the Jezreelite; for remember, when you and I were riding
together after his father Ahab, that the LORD brought
this pronouncement against him:”
2Ki 10:11, “So Jehu killed all who remained of the house of Ahab in Jezreel, and all his great men, his acquaintances, and his priests, until he left him without a survivor.”
2Ch 22:7, “Now the destruction of Ahaziah was from God, in that he went to Joram. For when he arrived, he went out with Jehoram against Jehu the son of Nimshi, whom the LORD had anointed to eliminate the house of Ahab.”
Hos 1:4, “And the LORD said to him, “Name him Jezreel; for in just a little while I will punish the house of Jehu for the bloodshed of Jezreel, and I will put an end to the kingdom of the house of Israel.”
32.) Joel, the prophet – 796 BC
1Ch 5:12, “Joel was the head and Shapham the second, then Janai and Shaphat in Bashan.”
Act 2:16-17, “but this is what has been spoken through the prophet Joel: ‘AND IT SHALL BE IN THE LAST DAYS,’ God says, ‘THAT I WILL POUR OUT MY SPIRIT ON ALL
MANKIND; AND YOUR SONS AND YOUR DAUGHTERS
WILL PROPHESY,AND YOUR YOUNG MEN WILL SEE VISIONS, AND YOUR OLD MEN WILL HAVE DREAMS.”
33.) Amaziah, the king of Judah – 790 BC
2Ki 13:12, “Now as for the rest of the acts of Joash and all that he did, and his might with which he fought against
Amaziah king of Judah, are they not written in the Book of the Chronicles of the Kings of Israel?”
2Ki 14:13, “Then Jehoash king of Israel captured Amaziah
king of Judah, the son of Jehoash the son of Ahaziah, at Beth-shemesh, and came to Jerusalem and tore down the wall of Jerusalem from the Gate of Ephraim to the Corner Gate,
four hundred cubits.”
2Ch 25:27, “From the time that Amaziah turned away from following the LORD they conspired against him in Jerusalem, and he fled to Lachish; but they sent men after him to Lachish, and they killed him there.”
34.) Uzziah, king of Judah– 737 BC
2Ch 26:1, “Now all the people of Judah took Uzziah, who was sixteen years old, and made him king in place of his father Amaziah.”
2Ki 15:34, “He did what was right in the sight of the LORD; he acted in accordance with everything that his father Uzziah had done.”
2Ch 26:8, “The Ammonites gave tribute to Uzziah, and his fame extended to the border of Egypt, for he became
very strong.”
2Ch 26:19, “But Uzziah, with a censer in his hand for burning incense, was enraged; and while he was enraged with the priests, leprosy broke out on his forehead in the presence of the priests in the house of the LORD, beside the altar of incense.
2Ch 26:21, “King Uzziah had leprosy to the day of his death; and he lived in a separate house, afflicted as he was with
leprosy, for he was cut off from the house of the LORD. And his son Jotham was over the king’s house, judging the people of the land.”
Mat 1:9, “Uzziah fathered Jotham, Jotham fathered Ahaz, and Ahaz fathered Hezekiah.”
35.) Jonah, the prophet – 753 BC
Jon 1:1-3, “The Word of the LORD came to Jonah the son of Amittai, saying, “Arise, go to Nineveh, the great city, and cry out against it, because their wickedness has come up
before Me.” But Jonah got up to flee to Tarshish from the presence of the LORD. So he went down to Joppa, found a ship that was going to Tarshish, paid the fare, and boarded it to go with them to Tarshish away from the presence of the LORD.”
Jon 1:7-10, “And each man said to his mate, “Come, let’s cast lots so that we may find out on whose account this
catastrophe has struck us.” So they cast lots, and the lot fell on Jonah.Then they said to him, “Tell us, now! On whose account has this catastrophe struck us? What is your occupation, and where do you come from? What is your country, and from what people are you?” So he said to them, “I am a Hebrew, and I fear the LORD God of Heaven who
made the sea and the dry land.” Then the men became
extremely afraid, and they said to him, “How could you do this?” For the men knew that he was fleeing from the presence of the LORD, because he had told them.”
Jon 1:17, “And the LORD designated a great fish to swallow Jonah, and Jonah was in the stomach of the fish for three days and three nights.”
Jon 2:10, “Then the LORD commanded the fish, and it vomited Jonah up onto the dry land.”
Jon 3:10, “When God saw their deeds, that they turned from their evil way, then God relented of the disaster which He had declared He would bring on them. So He did not do it.”
Jon 4:11, “Should I not also have compassion on Nineveh, the great city in which there are more than 120,000 people, who do not know the difference between their right hand and their left, as well as many animals?”
Luk 11:32, “The men of Nineveh will stand up with this generation at the judgment and condemn it, because they repented at the preaching of Jonah; and behold, something
greater than Jonah is here.”
36.) Amos, the prophet – 750 BC
Amo 1:1, “The words of Amos, who was among the sheepherders from Tekoa, which he saw in visions
concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam son of Joash, king of Israel, two years before the earthquake.”
Amo 3:15, “I will also strike the winter house together with the summer house; the houses of ivory will also perish, and the great houses will come to an end,” declares the LORD.”
Amo 4:13, “For behold, He who forms mountains and creates the wind, and declares to a person what are His thoughts, He who makes dawn into darkness and treads
on the high places of the earth, the LORD God of armies is His name.”
Amo 9:14, “I will also restore the fortunes of My people Israel,
And they will rebuild the desolated cities and live in them;
They will also plant vineyards and drink their wine, and make
gardens and eat their fruit.”
37.) Hosea, the prophet – 715 BC
Hos 1:2, “When the LORD first spoke through Hosea, the LORD said to Hosea, “Go, take for yourself a wife inclined to infidelity, and children of infidelity; for the land commits
flagrant infidelity, abandoning the LORD.”
Hos 3:5, “Afterward the sons of Israel will return and seek the LORD their God and David their king; and they will come
trembling to the LORD and to His goodness in the last days.”
Hos 14:9, “Whoever is wise, let him understand these things;
Whoever is discerning, let him know them. For the ways of the LORD are right, and the righteous will walk in them, but wrongdoers will stumble in them.”
Rom 9:25, “as He also says in Hosea:
“I WILL CALL THOSE WHO WERE NOT MY PEOPLE, ‘MY PEOPLE,‘ AND HER WHO WAS NOT BELOVED, ‘BELOVED.’”
38.) Hezekiah, the king – 686 BC
2Ki 16:20, “So Ahaz lay down with his fathers, and was buried with his fathers in the city of David; and his son Hezekiah reigned in his place.”
2Ki 18:15-16, “Hezekiah then gave him all the silver that was found in the house of the LORD, and in the treasuries of the king’s house. At that time Hezekiah cut off the gold from the doors of the temple of the LORD, and from the doorposts, which Hezekiah king of Judah had overlaid, and he gave it to the king of Assyria.”
2Ki 20:20-21, “Now the rest of the acts of Hezekiah and all his might, and how he constructed the pool and the conduit and brought water into the city, are they not written in the Book of the Chronicles of the Kings of Judah? So Hezekiah lay down
with his fathers, and his son Manasseh became king in his place.”
Mat 1:10, “Hezekiah fathered Manasseh, Manasseh
fathered Amon, and Amon fathered Josiah.”
39.) Nahum, the prophet – 612 BC
Nah 1:1-2, “The pronouncement of Nineveh. The book of the vision of Nahum the Elkoshite:
A jealous and avenging God is the LORD;
The LORD is avenging and wrathful.
The LORD takes vengeance on His adversaries,
And He reserves wrath for His enemies.”
Nah 3:18, “Your shepherds are sleeping, O king of Assyria;
Your officers are lying down. Your people are scattered on the mountains and there is no one to gather them.”
Luk 3:25, “the son of Mattathias, the son of Amos, the son of Nahum, the son of Hesli, the son of Naggai.”
40.) Zephaniah, the priest – 621 BC
Zep 1:1, “The Word of the LORD which came to Zephaniah son of Cushi, son of Gedaliah, son of Amariah, son of Hezekiah, in the days of Josiah son of Amon, king of Judah:
Zep 1:18, “Neither their silver nor their gold
Will be able to save them on the day of the LORD’S anger; and all the earth will be devoured by the fire of His jealousy, for He will make a complete end, indeed a horrifying one,
of all the inhabitants of the earth.”
Zep 3:1, “Woe to her who is rebellious and defiled,
the oppressive city!”
Jer 37:3, “Yet King Zedekiah sent Jehucal the son of Shelemiah, and the priest Zephaniah the son of Maaseiah, to Jeremiah the prophet, saying, “Please pray to the LORD our God in our behalf.”
41.) Obadiah, the prophet – 586 BC
Oba 1:1, “The vision of Obadiah. This is what the Lord GOD says concerning Edom—We have heard a report from the LORD, and a messenger has been sent among the nations saying, “Arise, and let’s go up against her for battle”—
Oba 1:21, “The deliverers will ascend Mount Zion
To judge the mountain of Esau,
and the Kingdom will be the LORD’S.”
1Ki 18:4, “for when Jezebel killed the prophets of the LORD, Obadiah took a hundred prophets and hid them by fifties in a cave, and provided them with bread and water.”
42.) Jeremiah, the prophet – 586BC
Jer 1:1, “The words of Jeremiah the son of Hilkiah, of the priests who were in Anathoth in the land of Benjamin.”
Jer 1:4-10, “Now the Word of the LORD came to me, saying,
“Before I formed you in the womb I knew you, and before you were born I consecrated you; I have appointed you as a prophet to the nations.” Then I said, “Oh, Lord GOD!
Behold, I do not know how to speak, because I am a youth.”
But the LORD said to me, “Do not say, ‘I am a youth,’
Because everywhere I send you, you shall go,
and all that I command you, you shall speak. “Do not be afraid of them, for I am with you to save you,” declares the LORD. Then the LORD stretched out His hand and touched my mouth, and the LORD said to me, “Behold,
I have put My Words in your mouth. “See, I have appointed you this day over the nations and over the kingdoms,to root out and to tear down, to destroy and to overthrow, to build and to plant.”
Jer 1:16, “And I will pronounce My judgments against them concerning all their wickedness, since they have abandoned Me and have offered sacrifices to other gods, and worshiped the works of their own hands.”
Jer 5:31, “The prophets prophesy falsely, and the priests rule
on their own authority; and My people love it this way!
But what will you do when the end comes?”
Jer 12:1, “Righteous are You, LORD, when I plead my case
with You; nevertheless I would discuss matters of justice with You: Why has the way of the wicked prospered?
Why are all those who deal in treachery at ease?”
Jer 20:18, “Why did I ever come out of the womb to look at trouble and sorrow, so that my days have been spent in shame?”
Jer 28:15-17, “Then Jeremiah the prophet said to Hananiah the prophet, “Listen now, Hananiah: the LORD has not sent you, and you have made this people trust in a lie.
“Therefore, this is what the LORD says: ‘Behold, I am going to remove you from the face of the earth. This year you are going to die, because you spoke falsely against the LORD.’”
So Hananiah the prophet died in the same year, in the seventh month.”
38.) Micah, the prophet – 687 BC
Mic 1:1, “The Word of the LORD which came to Micah of Moresheth in the days of Jotham, Ahaz, and Hezekiah, kings of Judah, and which he saw regarding Samaria and Jerusalem.”
Mic 2:1, “Woe to those who devise wrongdoing,
Who practice evil on their beds!
When morning comes, they do it,
Because it is in the power of their hands.
Mic 5:15, “And I will execute vengeance in anger and wrath
On the nations which have not obeyed.”
Mic 7:20, “You will give truth to Jacob and favor to Abraham,
which You swore to our forefathers from the days of old.”
Jer 26:18, “Micah of Moresheth used to prophesy in the days of Hezekiah king of Judah; and he spoke to all the people of Judah, saying, ‘This is what the LORD of armies has said: “Zion will be plowed like a field, and Jerusalem will become heaps of ruins, and the mountain of the house like the high places of a forest.”
39.) Isaiah, the prophet– 681 BC
Isa 1:1, “The vision of Isaiah the son of Amoz concerning
Judah and Jerusalem, which he saw during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.”
Isa 1:3-4, “An ox knows its owner, and a donkey its master’s
manger, but Israel does not know, My people do not
understand.” Oh, sinful nation, People weighed down with guilt, Offspring of evildoers, Sons who act corruptly! They have abandoned the LORD, they have despised the Holy One of Israel, they have turned away from Him.”
Isa 1:17, “Learn to do good; Seek justice, Rebuke the oppressor, obtain justice for the orphan, plead for the widow’s case.”
Isa 1:18, “Come now, and let us debate your case,”
Says the LORD, “Though your sins are as scarlet,
they shall become as white as snow; though they are red like crimson, they shall be like wool.”
Isa 9:6-7, “For a Child will be born to us, a Son will be given to us; and the government will rest on His shoulders; and His name will be called Wonderful Counselor, Mighty God,
Eternal Father, Prince of Peace. There will be no end to the increase of His government or of peace on the throne of David and over his kingdom, to establish it and to uphold it with justice and righteousness from then on and forevermore.
The zeal of the LORD of armies will accomplish this.”
Cambridge Bible for Schools and Colleges
- unto us] the survivors of the judgment. Cf. “Immanuel,” “God with us.”
the government] This word is found only here and in Isaiah 9:7, and is of uncertain interpretation, perhaps “princedom.”
his name shall be called] The name of the Messiah consists of a series of honorific titles, pertaining to Him in His kingly capacity and expressing mainly the qualities displayed in His government. We may compare, with Guthe and others, the high-sounding titles assumed by Egyptian and Babylonian monarchs in their inscriptions, such as, “Giver of Life in perpetuity,” “Ever Living,” “Lord of Life,” “Lord of Eternity and Infinity” &c.
Wonderful, Counseller] Since each of the other names is compounded of two words, these expressions are also to be taken together as forming a single designation—Wonder-Counseller. The construction is either construct followed by genitive—“a wonder of a Counseller” (cf. Genesis 16:12), or acc. governed by participle—“one who counsels wonderful things.” Cf. “wonderful in counsel” (of Jehovah) in ch. Isaiah 28:29. On counsel as the function of a king, see Micah 4:9.
The mighty God] (’êl Gibbôr) either “God-like Hero” or Hero-God. The second is to be preferred, because the title is applied to Jehovah in ch. Isaiah 10:21 (cf. Deuteronomy 10:17; Jeremiah 32:18). These two titles ascribe to the Messiah the two fundamental virtues of a ruler, wisdom and strength (cf. ch. Isaiah 11:2), both in superhuman measure. The predicate of divinity (like that of eternity in the next name) is not to be understood in the absolute metaphysical sense; it means that the divine energy works through him and is displayed in his rule (cf. Isaiah 11:2 ff.; Mi. Isaiah 5:4; Zechariah 12:8). In the fulfilment the words receive a larger sense.
The remaining two titles describe the character of the Messiah’s government, as (a) paternal, and (b) peaceful.
The everlasting Father] lit. Father of Eternity. The translation “Father of booty” is grammatically unimpeachable (see ch. Isaiah 33:23; Genesis 49:27), but the ideas of fatherhood and booty form an unnatural association. “Father of Eternity” describes the king, not as “possessor of the attribute of eternity” but as one who continually acts as a father to his people.
Prince of Peace] Cf. ch. Isaiah 2:2-4, Isaiah 11:4 ff.; Micah 5:5; Zechariah 9:10.
6, 7. The last and greatest cause of joy is the birth of the Messiah and his wonderful character and government. When Isaiah expected the event to take place, cannot be gathered from this prophecy. There is no reason for supposing that the reference is to a child already born; the perfect tense is used, as throughout the passage, from the ideal standpoint of the writer, which is within the Messianic age. The birth of the child is most naturally conceived as taking place in the age of miracle which succeeds the overthrow of the Assyrian; hence no part is assigned to him in effecting the national emancipation.”
Cambridge Bible for Schools and Colleges
7. The extension and consolidation of the Messiah’s rule.
Of the increase … end] Rather, For the increase of authority and for peace without end, &c. The final M (ם) in the original points to some uncertainty of text, which can also be traced in the translation of the LXX. It is thought by some to have arisen through dittography of the last two letters of Isaiah 9:6; Isaiah 9:7 would then begin “increased is authority.” But the Qěrê gives the better sense.
upon the throne … kingdom] On the throne and kingdom of David. The Messiah succeeds to David’s throne and is doubtless conceived as his lineal descendant.
to order it] Better, to confirm it. The throne is established (Proverbs 20:28; Isaiah 16:5) not by force and conquest but by the moral qualities of judgment and righteousness (see ch. Isaiah 1:21) in the government.
the zeal of the Lord of hosts will perform this] exactly as ch. Isaiah 37:32. The word “zeal” or “jealousy” is used of passion in a variety of senses, but chiefly with the implied idea of resentment. When applied to Jehovah it appears always to express the reaction of His holiness called forth by some injury to His honour. Perhaps the closest parallel to the idea here is Zechariah 1:14; Zechariah 8:2 “I am jealous for Zion with a great jealousy.”
Rom 15:12, “Again Isaiah says, “THERE SHALL COME THE ROOT OF JESSE, AND HE WHO ARISES TO RULE OVER THE GENTILES, IN HIM WILL THE GENTILES HOPE.”
You have learned the whole peoples of the world can only find hope in Jesus Christ. He is coming to reign as the King of kings and the Lord of lords. You can be saved by repentance of your sins and believing in Jesus Christ as your Lord and Savior. You should not neglect so great a salvation. You can do it now.
WILLLIE WONG THOUGHT
WILLIE WONG
November 11, 2025
Copyright © 2018 – 2025 by Willie Wong
How to advance China’s modernization:
- Legally, Taiwan has been restored to China from Japan. In fact, the two parties (KMT and People Progressive Party) have rebelled against China for 80 years, raped by Japan and America or simultaneously. China can give Taiwan one last chance: conduct referendum to determine which is larger in population; if those who want to return to China are greater, then they can overthrow the current regime and set up a provisional government waiting for China to take over.
If those who want to be Independent are greater, they can leave Taiwan. China shall use force to liberate Taiwan and publicly execute those traitorous party leaders. Undoubtedly, PPP has done the greatest harm by ditching Chineseness in everything. I think their past and present leaders will escape fast to America. Enogh is enough, 80 years of rebellion are enough.
- Learning from black criminals, black pimps, black population in America and Africa, no blacks in whatever capacity may enter China.
- To pump major investment into Africa and other undeveloped, unmotivated, insolvent and lazy peoples is like to throw away money into a black hole. Global problems are not China’s problems. Many nations enjoy themselves by conning and consumming China’s resources so that China will be behind India. China has aided more than 100 nations, not one has shown any tangible gratitude.
4. To use AI to program robots to run, to fight, to dance– do not shape intelligent economy and socety. Too many ignoramuses have been given platform to speak. UN is a useless and worthless organization
5. Discard old belief of superstition, old practice of religion, old outlook of self-satisfaction, and old values of traditon by embracing new concept, new perspfective and new values of innovtion and technology.
6. Stop all foreign aid because China does not have enough resoources to do modernized vital projects of its own.
7. Restrict entry of all undersiable peoples and welcome the influx of overseas Chinese and their investment.
8. Improve manufacture with only high qualify products and penalize fake goods and poor quality products.
9. Eliminate corruption, organized crime, counterfeit currency, rumor, smuggling of any sort and monopoly and overchages of hospitals and doctors.
10. Democracy is the greatest fraud perpetrated by the West in the world; China must not immitate the West but go its own way.
11. Recruit 6-footers who have graduated from college into a new military school like West Point to be trained to become military leaders.
12. Overhaul CGTN with respect to its ideology, personnel, programming and commercials. No liquor, cigarette, Western fake goods are allowed on TV.
13. Ban uncivilized sports such as boxing, fencing, grand prix, and all intentionally body-hurt games.
14. China has no need to save any underdeveloped, unmotivated, impoverished, insolvent and useless nations; China has need to save itself.
15. Enhance nuclear weapons so that China in a superior position not threatened by any country.
16. Improve military position toward neigboring hostile nations.
17. Revitalize rural areas not only liberating from poor and backward situations but able to be independent economically, financially, and productively.
18. Overhaul CGTN: scrap Africa, Latin America and Arab programs; forcus on China, Asia, America and Europe.
19. October 25, on Taiwan Restoration Day, I advocate to move China’s national treasures which amount to $100,000 trillion dollars and priceless from Taipai Palace Museum back to Beijing without delay or hitch.
19. I want to tell you, the Chinese people and peoples of the world, under leadership of Chinese government, Chinese engineers, scientists, technicians and workers have achieved and surpassed many nations in the fields of space, transportation, agriculture, industry, manufacture, AI, infrastructures, etc.
20. Those who use AI to program robots to run, to fight, to dance and to do somersaults are sheer stupid.
21. Although typhoons have killed more than 100 victims in Philippines, no country would aid a bad government with a bad leader. This does not mean Filipinos are bad people, it means Philippines government and its leader are bad.
22. Since 90% of all world’s problems are caused by Africa and Latin America, it is not realistic to wish them away. The right to do is to let them alone. No aid, no diplomacy. Let them alone, do or die.
Peace 2025 is seriously flawed because mediating Arabs and terrorist Hamas released a few Israel hostages (not all) and some are dead. Hamas even released dead bodies who are not Jewish hostages. Hamas has reached the height of wickedness. People of evil relgion have no qualm to do any evil. Israel released nearly 2,000 Palestinian prisoners in good health. All murderous and abusive Hamas must be killed. Terrorists must be destroyed without mercy because they show mercy.
Peoples of undeveloped, violent, unmotivated, insolvent, useless nations should not access to world media, should not attend any international meeting, should not receive any international aid.
On October 1, 2025 I urge the Hong Kong government and people to start de-Britishlization of Hong Kong names of streets and roads. For example, Victoria Peak should be changed to Dengxiaping Peak; Queen’s Road should be changed to Maozedong Road, etc.
It is laughable that a black politician made a statement on TV, “Africa cannot develop without fossil fuel.” What Africa does not have, can make long laundry list. Years ago when China was poor and did not have anything. Did America and Europe give aid? In fact to these days they are the biggest enemies of China, oppressors, trouble makers, diplomatic obstructionists and military aggressors. In America, the elderlies have to make a choice between taking a meal and medications. They cost $25 each; to have a meal they cannot afford to have medications. The electric bills are so high, even though they have heaters and air conditioners, they die in Summer and Winter. Every year I lectured at major Chinese universities and vacationed in China for 3 weeks when I worked for an American corporation. I noticed my electric bill did not go down even I was out of the country for 3 weeks. The female representative of Edison Power had the gall to say they do not charge customers by usage.
Africa has done nothing to deserve a large coverage by world media. Civil wars, conflicts, protests and constant shortages should be ignored. Undeveloped nations have no hope because of their corrupt leaders and politicians, their peoples are lazy and unproductive. They glorify tribalism, barbarianism and primitive behavior. They dislike work, like games and sports although sports produce nothing. They have civil wars, conflicts, tensions, gangs and terrorists, violence, man-made and natural disasters. They eat and get fat, sing and dance, drink beer and have sex, produce so many unwanted children they cannot support. These useless, ugly, immoral and unworthy peoples do not deserve any humanitarian aid. Ten or more years from now they will get worse and worse.
Is there any future or hope for America when the President, the Congress and the Supreme Court do not uphold the law by deporting 45 million illegal aliens already residing in America on welfare and let hordes of unlawful migrants enter boldly and freely to ruin America???
This is the voice of an old dying American in the wilderness who does not seek money or power.
- The new President must attack Mexico militarily for violating American sovereignty, being the conduit of unlawful migrants for years AND drugs trafficking. Drop a few bombs on Mexico City may be a good start.
- Deport 45 million illegal aliens already residing in America and use military to prevent invasion of hordes of illegal migrants from entering the United States and reject all asylum seekers. Build walls and militarize the borders for safety and security.
- Mexico threatens loss of US 400,000 jobs, US by canceling NAFTA will cost Mexico 4 million jobs.
- Use military to repel unlawful migrants and shoot at migrants who cut the fence or destroy the wall.
- Withdraw support from Ukraine, END the war, and execute the Ukraine leader for war crimes and corruption.
- Enact the law to require citizenship to apply for welfare, and all welfare recipients must work to get benefits.
- Annihilate Iran, terrorists Hamas, Hezbollah, Houthis; and force Palestinians to evacuate from the Jewish lands and go to lands of Arabs.
- America has been playing the fool so long, of course America must be FIRST for America.
- Former imperialists and colonialists must pay compensations to their former colonies. African nations are big talkers but small doers. Africa must be self-sufficient and receive no aid.
- A nation has no reason to exist if it does not have water, food and fuel and basic infrastructure.
- It is strangest that UN, WHO, ICC (International Criminal Court) etc. Speak and Support terrorists HAMAS, HEZBOLLAH and HOUTHIS.
- It is a felony to harbor, hire or help unlawful migrants or illegal aliens.
Is there any future or hope for the world where the terrorists Hamas, Hezbollah and Houthis make demands and UN, WHO, EU, all Arab-Muslim-Black nations serve and support them willingly?
America and EU can change the world by changing course, cease all hostilities against Russia and China, like President Nixon sought a just and lasting peace for the world. I believe the overwhelming majority of Americans want this.
I propose the world to impose a moratorium of 20 years on the undeveloped, unproductive, insufficient and useless nations. No matter what internal conflict and tensions, civil war and war with neighbors, coups d’etat, famine, drought, or man-made disasters, the international community will not interfere. Moratorium means no communication, no diplomacy and no aid in whatever form. After 20-year of burning themselves out, many nations will vanish, and those who do well will survive. That is when the international community can help those nations who really want to become decent and respectable and responsible nations.
Deliberation has been long and covered all pertinent and contingent factors involved in order to come to conclusion to SAVE AMERICA from destruction and decay. AMERICA needs to cut off the two continents of Africa and Latin America: NO TRADE, NO DIPLOMACY, NO POSTAL SERVICES, NO NEWS, NO COMMUNICATIONS, NO BANKING TRANSACTION, NO RELATIONSHIP, NO AID, AND NO ENTRY TO THE U.S.
- America declares no immigration, no assylum application, no entry from African and Latin American peoples.
- Build the great wall secure and strong along Mexican borders and maintain military action to deter and stop illegal migrations from Mexico, via land, sea or air.
- Expell all personnels from African and Latin American embassies and consulates located in America.
- Deport illegal aliens 45 million already residing in America and most of them on welfare. Deport unlawful migrants of Latin America to Mexico, those who are not Mexicans can find their ways home. If Mexico refuses, bomb and attack them. Deport all unlawful Africans back to Africa. Designate one African nation to receive deportees by airplanes.
- Reform the welfare system that all applicants require to be American citzens and require work to get their benefits.
- Leave Africa and Latin America alone, let them do or die.
- Iran is a terrorist nation, its nuclear facilities sooner or later should be destroyed completely. Apparently, last time bombing did not do a good job.
- Terrorists Hamas, Hezebollah and Houthis should be destroyed completely. Palestinians should be forced out of Gaza.
African, Arab, and Muslim nations should have no part in reconstruction of Gaza.
- Africa cannot be helped, Africa does not want help because they glorify in their primitive ways as discovering African civilizations. Africa has the right to be left alone to discover its own solution. The former colonialists must pay compensations to their African victims. From now on, the international community should not aid Africa in anyway. Any nation who wants to share destiny with Africa is doomed!
- Since Africa and Latin America demonstrate their arrogance and ingratitude, and claim they have scientists and geniuses, they do not need International aid or help in any way. They must be left alone to do or die.