Expository Preaching from the Book of Joshua
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JOSHUA: the LORD IS SALVATION Joshua’S Call Joshua 1:1-18 Layne Lebo June 12, 2016
JOSHUA: THE LORD IS SALVATION Joshua’s Call Joshua 1:1-18 Layne Lebo June 12, 2016 Today, we’re beginning our summer sermon series that will carry us through the end of August. Summer tends to be a very disjointed time at McBIC. People’s travel and vacation schedules, along with our church scaling back on some of our normal activities make it a challenge to stay connected during summer. Personally, I’m in the midst of a 5-week stretch where between vacation and some business trips I I’ll be spending time in North Carolina, Nashville, Kansas and Orlando. Realizing how disjointed things can get in June, July and August, we typically preach a summer-long series on a book of the Bible. That way, in the midst of people coming and going and a variety of people preaching, we have the constant of staying in one book of the Bible. To help you stay connected we’ve put together a simple bookmark that lists scriptures you can read whether you’re at home or on vacation that keep you in step with the passages we’re preaching on this summer. This summer we’ll be walking through the Old Testament Book of Joshua. Joshua is the 6th book in the Bible—coming immediately after the books known as the Pentateuch or the Law. Bible scholars aren’t sure who the author of Joshua is. It appears that parts of the book were written by Joshua himself, but other portions were likely passed along through generations of Jewish people as oral history. -
The Book of Psalms “Bless the Lord, O My Soul, and Forget Not All His Benefits” (103:2)
THE BOOK OF PSALMS “BLESS THE LORD, O MY SOUL, AND FORGET NOT ALL HIS BENEFITS” (103:2) BOOK I BOOK II BOOK III BOOK IV BOOK V 41 psalms 31 psalms 17 psalms 17 psalms 44 psalms 1 41 42 72 73 89 90 106 107 150 DOXOLOGY AT THESE VERSES CONCLUDES EACH BOOK 41:13 72:18-19 89:52 106:48 150:6 JEWISH TRADITION ASCRIBES TOPICAL LIKENESS TO PENTATEUCH GENESIS EXODUS LEVITICUS NUMBERS DEUTERONOMY ────AUTHORS ──── mainly mainly (or all) DAVID mainly mainly mainly DAVID and KORAH ASAPH ANONYMOUS DAVID BOOKS II AND III ADDED MISCELLANEOUS ORIGINAL GROUP BY DURING THE REIGNS OF COLLECTIONS DAVID HEZEKIAH AND JOSIAH COMPILED IN TIMES OF EZRA AND NEHEMIAH POSSIBLE CHRONOLOGICAL STAGES IN THE GROWTH AND COLLECTION OF THE PSALTER 1 The Book of Psalms I. Book Title The word psalms comes from the Greek word psalmoi. It suggests the idea of a “praise song,” as does the Hebrew word tehillim. It is related to a Hebrew concept which means “the plucking of strings.” It means a song to be sung to the accompaniment of stringed instruments. The Psalms is a collection of worship songs sung to God by the people of Israel with musical accompaniment. The collection of these 150 psalms into one book served as the first hymnbook for God’s people, written and compiled to assist them in their worship of God. At first, because of the wide variety of these songs, this praise book was unnamed, but eventually the ancient Hebrews called it “The Book of Praises,” or simply “Praises.” This title reflects its main purpose──to assist believers in the proper worship of God. -
The Exodus As Negotiation of Identity and Human Dignity Between Memory and Myth
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Stellenbosch University SUNScholar Repository Page 1 of 6 Original Research The Exodus as negotiation of identity and human dignity between memory and myth Author: The rendition of the exodus in the Old Testament is an excellent example of cultural memory Hendrik L. Bosman1 – a remembered past that resulted in collective memories that maintained the actuality or relevance of the past, without getting bogged down in the never ending agonising about the Affiliation: 1Department of Old and supposed ‘historical factuality’ of the past. In the Old Testament the exodus was remembered New Testaments, Faculty in diverging ways in different contexts and the ongoing need for identity and the influence of Theology, University of of trauma were but two factors that influenced the manner in which the exodus was recalled. Stellenbosch, South Africa Despite unfavourable connotations it is again suggested that the exodus functioned as a Note: founding myth in the evolving of Israelite and early Jewish identity. Such a heuristic goal This article is a revised will be less interested in establishing historically or archaeologically verifiable truth claims version of a paper delivered and more interested in how the memory of the exodus shaped identity and enabled human during the SBL International dignity in subsequent contexts of human suffering and oppression up to the present day. Conference held in Amsterdam in July 2012. The financial support provided by the Hope Project of Introduction the Faculty of Theology at Stellenbosch University is The interpretation of the book of Exodus in Africa and other post-colonial contexts has been an gratefully acknowledged. -
Chapter Iii Malachi's Eschatological Figures
CHAPTER III MALACHI’S ESCHATOLOGICAL FIGURES: AN EXAMINATION OF MAL.3:1-5; 4:5-6 Ralph L. Smith argues that the Book of Malachi deals with four primary theological themes: covenant, cult (worship), ethical conduct (justice and morality) and the future.1 It is certain that the Book of Malachi contains a number of theological ideas such as God‟s covenantal love, His covenant, the ideal priesthood, the universalistic perspective,2 and the eschatological promises. The word “covenant” occurs six times in the book. O‟Brien argues, “Malachi employs much of the terminology, theme and form of the covenant lawsuit.” 3 In other words, the Book is a kind of the covenant lawsuit. Malachi, as the prophet and representative of the Lord, confronts the priests of Israel for their defilement, reminding them of a faithful priest--a messenger of the Lord--who rebukes the people of Israel for their unbelieving hypocritical worship and unethical conduct, requests them to restore true worship, and proclaims a message of hope by predicting the forerunner of the Lord who prepares the way before the Lord comes. Malachi is commissioned by God to participate in a divine dialogue between Him and His rebellious people who comprise the remnant of Israel. The time of Malachi is the era of covenant breach. The priests violate the covenant of Levi (2:1-9), and the people break the 1 Ralph L. Smith, “The Shape of Theology in the Book of Malachi,” Southwestern Journal of Theology, no. 30 (1987) 24-27. 2 Pieter A. Verhoef, The Books of Haggai and Malachi, New International Commentary on the Old Testament, ed. -
Exodus at a Glance
Scholars Crossing The Owner's Manual File Theological Studies 11-2017 Article 2: Exodus at a Glance Harold Willmington Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/owners_manual Part of the Biblical Studies Commons, Christianity Commons, Practical Theology Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Willmington, Harold, "Article 2: Exodus at a Glance" (2017). The Owner's Manual File. 44. https://digitalcommons.liberty.edu/owners_manual/44 This Article is brought to you for free and open access by the Theological Studies at Scholars Crossing. It has been accepted for inclusion in The Owner's Manual File by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. EXODUS AT A GLANCE This book describes Israel’s terrible bondage in Egypt, its supernatural deliverance by God, its journey from the Red Sea to the base of Mt. Sinai as led by Moses, the giving of the Law, the terrible sin of worshiping the golden calf, and the completion of the Tabernacle. BOTTOM LINE INTRODUCTION HOW ODD OF GOD TO CHOOSE THE JEWS! THE STORY OF HOW HE SELECTED THEM PROTECTED THEM, AND DIRECTED THEM. FACTS REGARDING THE AUTHORS OF THIS BOOK 1. Who? Moses. He was the younger brother of Aaron and Miriam (Ex. 6:20; Num. 26:59) who led his people Israel out of Egyptian bondage (Ex. 5-14) and gave them the law of God at Mt. Sinai (Ex. 20). 2. What? That books of Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. -
What Is the Dominant Theme of the Book of Deuteronomy? by Flora Richards-Gustafson, Demand Media
Education Menu ☰ What Is the Dominant Theme of the Book of Deuteronomy? by Flora Richards-Gustafson, Demand Media Deuteronomy is the fifth book of the Torah and of the Bible’s Old Testament. When translated from the Greek Septuagint, the word “Deuteronomy” means “second law,” as in Moses’ retelling of God’s laws. The dominant theological theme in this book is the renewal of God’s covenant and Moses’ call to obedience, as evident in Deuteronomy 4: 1, 6 and 13; 30: 1 to 3 and 8 to 20. Sponsored Link 5,000 Flyers - Only $98 Print 5,000 Flyers for Just $98! Superior Quality & Timely Delivery. overnightprints.com / Flyers People throughout the Bible refer to the Laws of Moses. Summary of Deuteronomy The accounts in Deuteronomy occur in Moab, 40 days before the Related Articles Israelites enter the Promised Land, Canaan. At 120 years old, What Is the Falling Action of "Percy Moses knew that he would soon die, so he took the opportunity to Jackson and the Titan's Curse"? issue a call to obedience and review God’s covenants. Moses recounts the experiences of the past 40 years in the wilderness, What Is the Falling Action of the Book restates the Ten Commandments, and gives the Israelites "Frindle?" guidelines to follow regarding different aspects of life. He tells the Books of the Old Testament in the people that he will die before they enter the Promised Land and English Order appoints Joshua to take his place. Moses gave the Israelites three reasons to renew their obedience to God: God’s history of What Is the Climax of the Book "Rascal?" goodness to his people, the goodness of God’s laws, and God’s unconditional promises of blessings for the future. -
The Mandate of Biblical Inerrancy: 1 Expository Preaching
THE MANDATE OF BIBLICAL INERRANCY: 1 EXPOSITORY PREACHING John F. MacArthur, Jr. President and Professor of Pastoral Ministries The Master's Seminary The special attention of evangelicalism given to the inerrancy of Scripture in recent years carries with it a mandate to emphasize the expository method of preaching the Scriptures. The existence of God and His nature requires the conclusion that He has communicated accurately and that an adequate exegetical process to determine His meaning is required. The Christian commission to preach God's Word involves the transmitting of that meaning to an audience, a weighty responsibility. A belief in inerrancy thus requires, most important of all, exegetical preaching, and does not have to do primarily with the homiletical form of the message. In this regard it differs from a view of limited inerrancy. * * * * * The theological highlight of recent years has without question been evangelicalism's intense focus on biblical innerrancy.2 Much of what has been written defending inerrancy3 represents the most acute theological reasoning our generation has produced. Yet, it seems our commitment to inerrancy is somewhat lacking in the 1This essay was initially given as a response at the International Council on Biblical Inerrancy, Summit II (Nov 1982). It was subsequently published under the title "Inerrancy and Preaching: Where Exposition and Exegesis Come Together" in Hermeneutics, Inerrancy, and the Bible (ed. by Earl Radmacher and Robert Preus; Grand Rapids: Zondervan, 1984) 801-831. It has been updated to serve as the foundational article for this inaugural issue of The Master's Seminary Journal. 2 Over a ten-year period (1977-1987), the International Council on Biblical Inerrancy held three summits for scholars (1978, 1982, 1986) and two congresses for the Christian community-at-large (1982, 1987) whose purposes were to formulate and disseminate the biblical truth about inerrancy. -
The Psalmists' Use of the Exodus Motif
The Psalmists’ Use of the Exodus Motif A Close Reading and Intertextual Analysis of Selected Exodus Psalms Thesis Submitted for the Degree Doctor of Philosophy by David Emanuel Submitted to the Senate of the Hebrew University December 2007 This work was written under the supervision of Professor Yair Zakovitch CONTENTS ABBREVIATIONS .............................................................................................................................................. VIII INTRODUCTION ...................................................................................................................................................... 1 RESEARCH IN RELATED FIELDS ................................................................................................................................. 3 General Psalms Research ................................................................................................................................... 3 Inner-Biblical Interpretation and Allusion ......................................................................................................... 6 Juxtapositional Interpretation ............................................................................................................................ 8 METHODOLOGICAL CONSIDERATIONS .................................................................................................................... 10 SCOPE AND STRUCTURE ........................................................................................................................................ -
Psalm 77 and the Book of Exodus JOHN S
Psalm 77 and the Book of Exodus JOHN S. KSELMAN The Catholic University of America In the words of A. A. Anderson, Psalm 77 "consists of two main parts: verses l-lO [= MT 2-11] form an Individual Lament, while verses 11-20 [= MT 12-21] resemble a Hymn. "I The contacts between what Anderson describes as the hymnic section of Psalm 77 and the Song of the Sea in Exodus 15 have often been noted. 2 Compare, for instance, EllOd. 15:11 and Ps. 77:14-15a: Exod.15:11 A my kmkh b'lym yhwh B my kmkh n'dr bdqs nwr ' blhlt C 'shpl' Who is like you among Ihe gods , 0 Yahweh? Who is like you, 0 Glorious among Ihe holy ones? Awesome in praises, doer of wonders PS.77:14-15a: B 'Ihym bdqs drkk A my 1 gdwl k'lhym C 'lhh'I'shpl' o God, over Ihe holy ones is your sovereignty;) what god is great as our god? You are Ihe god who does wonders A subtler echo of the Song of the Sea is contained in vv. 16 and 21 of the psalm. Alluding to Exod. 15:13, these verses frame the theophany of Ps. 77:17-20 in an envelope I A. A. Anderson, The Book ofPsaims, (NCB: Greenwood, SC: Attic Press, 1977),2:555. The lament section of Psalm 77 has both individual and communal characteristics, as recognized by H.·J. Kraus ("Alle seine [the psalmist'sI Gedanken und Sinne kreisen urn Israel. Die Gemeinde Gottes ist der tragende Grund und das Mittelpunkt seines Existenz" [Psalmen / (BKAT XY/ I; Neukirchen·Yluyn: Neukirchener·Y., 1966),533]) and E. -
The Reformation (1500-1648)
EXPOSITORY PREACHING DURING THE REFORMATION (1500-1648) In noting the relation of the Reformation to preaching, Dargan said the “great events and achievements of that mighty revolution were largely the work of preachers and preaching; for it was by the Word of God through the ministry of earnest men who believed, loved and taught it, that the best and most enduring work of the Reformation was done.”1 Despite centuries of dismal preaching, God utilized both pre-reformers such as Wycliffe and Huss and reformatory voices such as Luther, Calvin, and Zwingli to restore preaching to the central position in worship. The dawn of the Sixteenth Century displayed both social and religious institutions that were ripe for reform. Homiletical contributions from this period have reverberated through the centuries and can still be noted in contemporary expository preaching. The Social Setting that led to Spiritual Reformation The beginning of the Sixteenth Century brought little change from the previous century on the national leadership horizon, but changes made shortly thereafter would provide voices of support for religious reformation. One of those voices was Charles V, who came to power in Germany in 1519. In Charles V, Luther would eventually find a sympathetic voice. Other rulers such as England’s Henry VIII, Edward VI, and Elizabeth provided leadership that contributed to the pursuit of Protestantism in their country. A general disdain for the papacy was building amongst numerous national leaders, which led to England, France, Bohemia, and Italy separating from subordination to the Pope and opened a political door for a religious reformation.2 Beyond national leadership, the social developments and affairs of the people also contributed to reform. -
The Centrality to the Exodus of Torah As Ethical Projection
THE CENTRALITY TO THE EXODUS OF TORAH AS ETHICAL PROJECTION Vern Neufeld Redekop Saint Paul University, Ontario How can those liberated from oppression avoid mimesis of their oppressors? When confronted with the stark realities of oppression, the question seems inappropriate, audacious, and even insensitive. Yet history teaches us that it is prudent to confront the question sooner rather than later. That this is a preoccupation of Torah is indicated by the often repeated phrase, "remember that you were slaves in Egypt." In what follows, we will enter the world of the Hebrew Bible to examine the relationship of Torah to the theme of oppression. Our points of entry will be the contemporary gates of liberation theology and Hebrew Bible exegesis. I will argue that Torah as teaching is central to the Exodus, that as teaching it combines awareness of a situation, interpretation of an event, and articulation of practical knowledge. Positively stated, the Exodus paradigm of liberation includes both a freedom from oppression and a freedom to enjoy and develop the resources of the land. This paradigm can be explained, in the vocabulary of Paul Ricoeur, as a transformation of people from sufferers (understood as being acted upon) to actors (being able to take initiative). As such, it addresses the essential question, "How is a liberated people to act?" Torah answers this question through story and stipulation. Its teaching is both indirect and direct. The Exodus concerns not only the flight from Egypt into the promised land, but also the question of how a people is to live in that land. -
The Chapters of Exodus, Leviticus, Numbers, and Deuteronomy
Scholars Crossing An Alliterated Outline for the Chapters of the Bible A Guide to the Systematic Study of the Bible 5-2018 The Chapters of Exodus, Leviticus, Numbers, and Deuteronomy Harold Willmington Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/outline_chapters_bible Part of the Biblical Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Willmington, Harold, "The Chapters of Exodus, Leviticus, Numbers, and Deuteronomy" (2018). An Alliterated Outline for the Chapters of the Bible. 10. https://digitalcommons.liberty.edu/outline_chapters_bible/10 This Article is brought to you for free and open access by the A Guide to the Systematic Study of the Bible at Scholars Crossing. It has been accepted for inclusion in An Alliterated Outline for the Chapters of the Bible by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. Exodus, Leviticus, Numbers, Deuteronomy PART ONE: GOD'S DELIVERANCE OF ISRAEL-THE PREVIEW (EXODUS 1) The first part of the book of Exodus sets the scene for God's deliverance of his chosen people, Israel, from slavery in Egypt. SECTION OUTLINE ONE (EXODUS 1) Israel is being persecuted by an Egyptian pharaoh, probably Thutmose I. I. THE REASONS FOR PERSECUTION (Ex. 1:1-10) A. Fruitfulness (Ex. 1:1-7): Beginning with 70 individuals, the nation of Israel multiplies so quickly that they soon fill the land. B. Fear (Ex. 1:8-10): Such growth causes Pharaoh great concern, since the Israelites might join others and attack Egypt. II.