Day 340 (Dec. 6): Paul and shipwrecked passengers on Malta, Paul unharmed by poisonous snake, Paul heals sick on Malta, ship arrives in Rome, Paul preaches under guard, Paul says salvation offered to Gentiles, Paul writes to Ephesus church, Paul prays for spiritual wisdom for Ephesus, we are saved through Christ (God’s gift of grace) alone, believers united as Christ’s body

Welcome to BibleBum where we are exploring the entire Bible in one year to better learn how to follow God’s instructions and discover the purpose for our lives.  The BibleBum blog uses The One Year Chronological Bible, the New Living Translation version.  At the end of each day’s reading, Rob, a cultural history aficionado and seminary graduate, answers questions from Leigh An, the blogger host, about the daily scripture.  To start from the beginning, click on “Index” and select Day 1.

Acts 28

Ephesians 1-2

Questions & Observations

Intriguing read today, eh?

Q. (Acts 28:25): Paul is talking to Romans here.  Did Romans come from Israelite ancestry?

A. No, but there was a sizable population of Jews living in Rome at this time.  That’s whom he is meeting with.

Q. (Ephesians 1:5): Why did God want us anyway?  He created us so we could share his kingdom with Him?

A. God was certainly under no obligation to work out salvation on our behalf, but did so out of His great love for each and every one of us — that’s the central message of John 3:16.

Q. (1:14): I still have trouble with not knowing why God seeks praise.  The only thing I can think of is that it keeps us focused on Him.  Also, if we are created in God’s image and He seeks praise, that tells us where we get it from?

A. As I mentioned in the previous question, God’s love and desire for relationship with humanity is a the heart of the Gospel, and part of that relationship is worship.  In times when we rightly see God for who He truly is (the central aim of true worship), we rightly praise Him for His mighty deeds for both His chosen people (Israel) and for each of us who are Gentiles.  God desires our focus, and I think that this is one of the central ways that we can grow closer to Him.  That is why I believe God requires our worship.

Q. (1:23): The church can mean a group of people who meet to worship Him and do His work, or it can mean the group of all believers as a whole, right? I think here it means the latter?

A. It means both (we sometimes use the big “C” when we refer to the eternal Church).  1:23 refers to the eternal entity of the Body of Christ — the Church for all time in every age.

Q. (2:5-10): Some revelations here!!!  It says it well and gives me some internal light that God’s willingness to let His most beloved pay for our sins and that he purchased us through is love that we could be sitting with Jesus beside God, our Father.  Grace (both Rob and I have girls named Grace) is the ultimate gift!  There is no greater!  I never thought too about salvation being something that is not to be boasted about.  It was a gift from God, we have nothing to do with it.

A. That’s not quite right: we have a role to play: we must believe.  The part that Paul wants to be clear is that we can’t brag about OUR role in the actions that brought about salvation to the world.

Q. (2:18): This verse is proof of the Trinity: 3 separate beings/spirits, but working as one.

A. Yes, each Person of the Godhead has their own role to play, and it is amazing to see them work in tandem to complete the task of salvation.

Day 267 (Sept. 24): The Word is God who created and gave life to all things, John the Baptist to spread the news about Jesus, Jesus’s ancestors, John the Baptist foretold, Jesus foretold

We made it.  I hope you enjoy the NT!  I CERTAINLY did and that is just after the first day!  Enjoy!

Welcome to BibleBum where we are exploring the entire Bible in one year to better learn how to follow God’s instructions and discover the purpose for our lives.  The BibleBum blog uses The One Year Chronological Bible, the New Living Translation version.  At the end of each day’s reading, Rob, a cultural history aficionado and seminary graduate, answers questions from Leigh An, the blogger host, about the daily scripture.  To start from the beginning, click on “Index” and select Day 1.

Four hundred years after the last Old Testament book was written, the story of the New Testament begins to unfold, around 6 BC.

Mark 1:1

Luke 1:1-4

John 1:1-18

Matthew 1:1-17

Luke 3:23-38

Luke 1:5-25

Luke 1:26-38

Questions & Observations

O.  The New Testament writings start about 400 years after the Old Testament.   This time period is referred to as the intertestamental period.  Google it to learn about the political forces.  The thing I read about and found most interesting in Ch. 4 of The True Story of the Whole World (a book Rob recommended to help me see the narrative at work in Scripture) is that the Israelites had separated into four main identity groups: 1) The Zealots separated themselves from pagan practices and used military action to show their faith in trying to defend Judaism (obviously not Biblical of course!), 2) the Essenes’ tactic was to withdraw from the primary culture altogether, and they lived in various locations outside of Jerusalem, including in caves near the Dead Sea.  Their withdrawal from society had to do with what they perceived as an impure ruler (Herod) who served Rome, and a corrupted priesthood that was in cahoots with him.  The Essenes do not play a role in the NT story, as they would have no place in mainline Jewish society.  But the Dead Sea Scrolls that we have found were a collection of their Scriptures and writings. 3) The Sadducees became the primary members of the priesthood of this era, and were one group of Jewish leaders, who argued that they should work with their Roman overlords (such as Herod) in order to maintain the Temple worship and keep the peace.  They were the “conservative” party of their day: they had the least open interpretation of the Torah (only the first five books of the OT were valid to them), and so they denied what they saw as “radical” doctrines such as resurrection.  The High Priest, Caiaphas, and many of the other priests involved in Jesus trial were Sadducees.  4) The other major Jewish political party of this day was the Pharisees.  These are generally who the Gospels mean when they speak of religious leaders in Jesus’ day.  They were powerful men, who felt that if the people could be properly purified and follow the Law (as previous generations had failed to do), then God would send His Messiah into the world, and the Messiah would free the people from the Roman rule, violently if necessary.  As such, this level of desire for spiritual perfection made them very legalistic, which is part of the reason that these leaders and Jesus often were in conflict.

Q.  There is information about what happened in the 400 years of intertestamental period, but the Christian Bible does not include it because they do not believe it was inspired by God?

A. As we have mentioned, early Christians would have been familiar with the writings of the Apocrypha (the writings you refer to), but neither Christians nor Jews considered them to say anything new about God, so they never had the same status as the other writings of the OT.

Q.  Rob, do you have a good source for readers who want to look up a nutshell summary about the gospel authors and their relationship to Jesus?

A. Alas, I can’t.  I will work on one, and if there’s a short day, I will include it then.

Q. (Luke 1:3): And, on to the NT!  We are talking about the four Gospels here.  Gospel means the “good news” that the Messiah is born, right?  And the men who wrote the gospels were followers of Jesus and God inspired them to write an account of Jesus’s life on earth?  And who is Theophilos in v. 3?  Given the strong Roman culture, writing these accounts must have been inspired, because what other reason would they have for writing about Jewish stories.

A. Hum, ok, several questions there.  The Good News that is referred to is not the birth of Christ, but rather His death and Resurrection.  It honestly may be hard to tell from the way our readings are set up, but each of the four Gospels spends considerable time in the Passion story from Palm Sunday to Easter.  Two of the Gospels (Mark and John), don’t tell of Jesus’ birth story AT ALL!

As to the writers: ok, fine, I’ll include some stuff here.  (Hehe, just kidding)  Matthew is traditionally seen as one of the 12 Disciples (you can see his call story in Matthew 9, he is also called Levi), and he writes to primarily a Jewish audience — you will see more references to the OT in Matthew than any other Gospel.  Mark is traditionally seen as a companion of the Apostle Peter, and is referred to as John-Mark in the Book of Acts.  He is one of the 70 Disciples, a group of followers referred to in Luke 10.  Mark is viewed by most scholars to be the oldest Gospel (for reasons too complex to go into here), and he uses a central theme of what some call the “Secret Messiah”: Jesus’ repeated command for people to NOT tell others of His identity until after His resurrection.  Luke is a name referred to in the Book of Acts as well, as a companion of Paul.  He is traditionally known as a physician, and it appears from his writings (he is also credited with writing the Book of Acts) that a wealthy patron named Theophilos hired him to seek out information on the truth of the Gospel message by interviewing eyewitnesses.  For example, from this reading, it appears that he interviewed Jesus’ mother, Mary, for this is the only place where the Gospels recount her story.  Luke’s Gospel is the outsiders’ Gospel: it contains stories of Jesus’ interactions with women, Gentiles, and others outside of the Jewish mainstream, so it was probably written for a Gentile audience.  The writer of John is traditionally seen as another of the Apostles, along with his brother James, and one of the followers in Jesus’ inner circle with his brother and Peter.  John writes to tell the spiritual story of the Good News: he does not tell his story in necessarily the same order as the other three gospels (called the Synoptics), but rather tells his story around major themes such as light and darkness, and the conflict between Jesus and the religious leaders of the day.  John is also held to be the writer of the NT letters of 1, 2, and 3 John, and Revelation.

O. (John 1:1-5): This is gushing with simple words that encompass the beauty of God.  And some, like v. 3, reinforce the OT regarding creation.  These words really do sound like they are directly from God, not from a man.  If you have had a “God moment” (they are amazing and I strive for more and more of them), like God just puts a bright idea into your head or the right words just roll off your tongue but could in no way be from your brain, then you can understand how these words would come directly from God with Matthew as the voice to carry it.  And, “Word.”  If you think about that word and when people say, “I GIVE you my WORD,” they mean I am sharing it with you for our mutual benefit AND that it is the truth.  So, that would literally mean that God is handing us truth with His Word, the Bible.  And, LIGHT.  Just think about that word.  Not only does it mean wisdom, glory, like those who have it will shine to others.  But, for me, it also means how I can feel when I allow God to be present in me.  I feel light.  That lightness feels so amazing!  Looking at v. 4, I see that LIFE is another big small word.  I don’t think this means living and breathing here, I think LIFE means a reason for living.  LIFE, LIGHT, WORD.  And, I love v. 5.  If you carry the light with you, darkness can never take over!  I am putting that one in my memory verse bank!!!!

Q. (John 1:15): John the Baptist is telling everyone that the Savior is coming, but that he has been around for a long time, which we know that the Bible says he has always been with God, right?

A. John is a normal person, but called by God for a special purpose, just as all the Prophets were.  The message John is preaching is that God has always been with the world, but has now come INTO the world as a man.

Q. (1:18): The “unique one, who is himself God” is referring to Jesus?

A. Yes.  Jesus is the Word that the writer refers to.

Q. Is there anything you want to say about the ancestral lines?

A. One interesting note is there is variation at two different places between the two lines: who Joseph’s father is (Joseph being Jesus’ adopted father) and what son of David that line comes from.  In Matthew’s line, Jesus comes via David’s son Solomon, the two greatest kings in Israel’s history, and the whole list is of many of the great kings we studied.  Luke’s list is different: he has Jesus come from David’s son Nathan (not the same as the prophet who convicted David of his sin), and he lists a different father for Joseph.  How do we reconcile these two?  In my mind, Matthew is tracing the line to Joseph, and Luke is tracing the line to Mary, who was ALSO a member of David’s household in the tribe of Judah.  So while Luke refers to Joseph’s father in his line, what he most likely means is Joseph’s father-in-law, Mary’s father.  This is a unique way to explain how God could fulfill His promise to restore the throne to David’s family for all eternity, while at the same time promising that a son from Solomon’s line would NEVER again serve as king.  Jesus was born from David’s line, but via a brother of Solomon, Nathan, and adopted into Solomon’s line via His earthly father Joseph.  That makes Jesus the only person who could ever have both of those titles (son of David via Solomon’s line, and rule as Eternal King despite God’s promise that no son of Solomon would do so).  This is the type of stuff that is just amazing to me, and the ways that God reveals incredible truth in His prophecies: via God’s careful planning, David’s throne, via Solomon, is restored to its former greatness despite what God swore would never again happen.

Q. (Luke 1:5): OK, Herod was Roman, Greek, what?

A. Herod the Great was the Judean (not Jewish) king of the Roman province of Judea, which included Jerusalem.  So he was from the area, but was not authentically Jewish, which is why truly devout Jews never accepted his rule.

Q. (1:15): Here it says that John the Baptist was to abstain from alcohol, that he would be filled with the Holy Spirit.  I know many Christians stay away from alcohol totally.  Does God speak out against alcohol?   Also, will there be a good spot to get into the Holy Spirit later?

A. We will save the Spirit for Pentecost in Acts 2, so that will probably be a few weeks away or more.  John is called in the spirit of the Nazirite, like the Judge Samson.  Numbers 6 provides a number of stipulations for being a Nazirite, and one of them is not consuming alcohol.  So it was not that God was incapable of working through people who drink alcohol, but rather that was John’s CALLING.  As to a more general rule on alcohol, we need look no further than Jesus to see God’s stance on alcohol.  Jesus was a Jewish man who kept Torah, and this involved participating in events in which wine was consumed (notably Passover), so it’s clear that he had no particular objection to its consumption.  In an era before basic sanitation, wine was much safer to drink than water, because the alcohol killed microbes.  Wine also had less alcohol content than today.  What the NT speaks out against is drunkenness: the intentional consumption of too much wine or whatever.  But outside of that and particular callings, the Bible does not come down as hard on alcohol as you might think.

Day 263 (Sept. 20): Israelites hear Law of God (Law of Moses), Israelite camped out on roofs for Festival of Shelters, Israelites confess their sins and that of their ancestors, Israelites agree to obey laws, Israelites promise to not marry outside their nation

Welcome to BibleBum where we are exploring the entire Bible in one year to better learn how to follow God’s instructions and discover the purpose for our lives.  The BibleBum blog uses The One Year Chronological Bible, the New Living Translation version.  At the end of each day’s reading, Rob, a cultural history aficionado and seminary graduate, answers questions from Leigh An, the blogger host, about the daily scripture.  To start from the beginning, click on “Index” and select Day 1.

Nehemiah 8:13-10:39

Questions & Observations

O. (Nehemiah 8:13-18): Sounds like fun, a big campout!

Q. (9:1-38, 10:29): It’s amazing that after all this time, all the different rulers, all the destruction and moving around that these laws are still intact and are legible.  The priests and Levites do not sound like they are taking Israel’s offenses lightly.  What kind of curse would they put on themselves if they broke the laws?

A. I suspect that the curses they are thinking of/describing are similar to the ones in Deuteronomy 28, beginning around verse 15.  Among them are curses on the land, children, herds, and that God will cause disease, mildew, and pain upon the people, and that they will have no victory in battle.  Sounds pretty bad.

Q. (10:36): What does it mean when they give God their oldest sons?

A. They’re talking about the dedication of the firstborn son, which God required as part of the covenant relationship (i.e. what they sealed with each boy in his circumcision) as first described in Exodus 13.  God struck down the firstborn sons of Egypt in the final plague, but spared the firstborn sons of Israel with the lamb’s blood.  So in keeping with that tradition, God demanded of the nation that as long as they were His people, they must understand that the “firstborns” of each generation owe their life to Him.

Q. (10:35-37): All of these offerings go to the Temple, but what happens to them.  Most of them are burnt on the altar?  What about the fruit and grain?  Some of it goes to feed the priests and Levites?

A. Some of it was given to the priests and Levites, some of it was stored or given to the poor, and yes, some of it was consumed on the altar.

Day 254 (Sept. 11) God says Temple will surpass former glory, God tells Zechariah to warn Israelites not to repeat sins of ancestors, God chooses Zerubbabel, Angel of the Lord and patrols of the earth bring messages of prosperity, four sinful nations and four overthrowers, Jerusalem will prosper again, exiles called home, God encourages Jeshua the high priest, lampstands and olive trees vision shows nothing can overcome God’s protection, flying scroll contains curse to go over land, vision of flying women carrying basket of sins to Babylonia

Welcome to BibleBum where we are exploring the entire Bible in one year to better learn how to follow God’s instructions and discover the purpose for our lives.  The BibleBum blog uses The One Year Chronological Bible, the New Living Translation version.  At the end of each day’s reading, Rob, a cultural history aficionado and seminary graduate, answers questions from Leigh An, the blogger host, about the daily scripture.  To start from the beginning, click on “Index” and select Day 1.

Haggai 2:1-9

Zechariah 1:1-6

Haggai 2:10-19

Ezra 5:2 / 520 BC

Haggai 2:20-23

Zechariah 1:7-5:11

Questions & Observations

Q. (Haggai 2:1-9): Just to clarify, the Temple has not been rebuilt since the exiles returned, right?  We have just heard of the new Temple’s gloriousness through God’s visions to his messengers?

A. They have worked on it some, but no, it is not yet complete.

Q. Can you just tell us, in a nutshell, what the Temple means to God and why rebuilding it should be important to the Israelites?

A. It is the center of their place of worship, and the place where Israel can once again be in the very presence of God.  I would say that is pretty important.

Q. (2:19): Why would God decide to bless them because it doesn’t appear that they are looking toward God?  (I am confused about whether the message about disobedience is being addressed to the returning exiles or their ancestors.)

A. Generally, I would say that the message was “to” the dead exiles, but it is serving as a warning to the present generation.

Q. (2:20-23): Why is God going to “shake the heavens and earth”?  Just all the sinning in these other nations?

A. It is a message of judgment against the nations, yes.  With many of these powerful nations at war with each other (Persia, Greece, etc.), it was a very unstable time, where the size of the armies could make the very ground shake.  That might be what God has in mind.

Q. (Zechariah 1:8): Is there any significance to the colors of the horses?  Any idea what the duties are of the Angel of the Lord?  We have learned that the Angel speaks for God.  Could the Angel of the Lord be any angel or a specific one?

A. The colors (red, brown, and white) would be best understood as war (bloodshed), partial peace (conflict), and peace (white).  It appears for this passage that the Angel is given the task of “gathering” information for God: why that would be necessary for God is unknown to me.  We do not know which Angel is mentioned, so we cannot tell if it is Michael or another angel we have encountered before.

Q. (1:18-2:6): There are four horns, four blacksmiths and four winds.  Significance?

A. The four horns (they are probably metal or artificial horns) are probably Assyria, Babylon, Egypt, and Persia: symbolic of the nations that subdued Israel over the last several centuries.  Since there are four of them, they are dealt with by four different smiths, who might be angels of judgment, as we will see in Revelation.

Q. (3:8-9): Who is the Branch?  Why seven facets to the stone?

A. It is a term of the Messiah.  The facets (symbolic of eyes) seem to represent the eyes of the infinite (7 being the number for God’s completeness).  We will see this image of seven eyes used again in Revelation, since Zechariah is an influential book on John the writer.

Q. (5:4): What does it mean to swear falsely?

A. To lie, usually under oath or after swearing that you are telling the truth in God’s name.

Q. (5:5-11): What does this story mean?  Is Babylonia the same as Babylon?

A. It is a summary of the process of the “purging” of the idolatry — personified as a woman named Wickedness — from the land of Israel.  The “woman” was taken from the good land to a land of idolatry (Babylonia — the region rather than the nation of Babylon), and things would not be made right back in Israel until this curse had been purged.

Day 233 (Aug. 21): God insulted by Israelite leaders request for a ‘message’, God reminds them of their sins and their ancestors sins, God reprimands but promises to restore, message of fire for Negev, God draws His sword on Israel, Israel fooled by Babylon, Ammonites to be wiped out, wickedness prevails in Jerusalem

Welcome to BibleBum where we are exploring the entire Bible in one year to better learn how to follow God’s instructions and discover the purpose for our lives.  The BibleBum blog uses The One Year Chronological Bible, the New Living Translation version.  At the end of each day’s reading, Rob, a cultural history aficionado and seminary graduate, answers questions from Leigh An, the blogger host, about the daily scripture.  To start from the beginning, click on “Index” and select Day 1.

Ezekiel 20-22:16

Questions & Observations

Q. (Ezekiel 20:1-26): I know you will have a comeback for this gotcha questions.  But, in v. 3, God says he will not give the Israelite leaders a message, but then he goes on for the rest of this story and gives information for Ezekiel to pass on to the leaders.  Maybe it’s not the kind of “message” they desired?  Also, can you explain vs. 21-26?  In v. 25, God says that he gave Jacob’s descendants “worthless decrees and regulations.”  What story is this referring to?  God also allowed them to kill their firstborn as an offering to idols.  God has said that this is a detestable act.  Why would He allow it?

A. I’m sure “you’re going to die horribly for your sins” was not exactly the message they were seeking, so I would agree with your likely guess that God’s response was hostile.  In this instance, they were trying to take advantage of Ezekiel’s connection with God for their own gain (according to this reading), which was just one more insult to God Himself.

The verses you refer to have something to do with the radical laws of certain kings (specifically Ahaz and Manasseh) and their commands.  Per Exodus 13, as we looked at long ago, God required that every firstborn male be consecrated to Him, but it appears that these men required that the infants actually BE SACRIFICIED to these pagan gods in question (v. 26).  Not only was this a horrible affront to God as it related to His view of children, but the corruption of one of the most sacred laws of the Torah was simply insult to injury.  I think it is clear to see why God was upset.

Q. (21:4): Why would God cut off the righteous too?  In an earlier vision with the six men carrying weapons and the other wearing linen, God instructed that marks be put on some people and those people were spared in the massacre.  Here, he is not sparing anyone.

A. The punishment being enacted by God is severe, so everyone will suffer in this crisis.  This does not mean that God will kill them in the physical sense, but that they will be under judgment and part of whatever God allows to happen to the city.  In this case that is famine and suffering under siege.

Q. The sword symbolizes God’s wrath?

A. Yes, and the sword is “drawn” to bring down that wrath via the Babylonians.

Q. (21:27): Who is God referring to here when He says “it will not be restored until the one appears who has the right to judge it”?

A. My interpretation of the verse is that it refers to the Messiah, Jesus.  Note what is being said here: you princes and other rulers are about to lose your throne, and the throne will not be reestablished until I give it to one from your line (David).  No king will again sit on David’s throne until Jesus (and even He does it metaphorically), so that would be my explanation.  God will not give the true throne of Jerusalem over to anyone but the one to whom it rightly belongs: the Messiah.

Q. (22:1-16): I am confused because I thought God was going to bring the exiles back to a renewed Jerusalem, but here in v. 4, God says, “You have reached the end of your years.”

A. The judgment is upon the corrupt kings/princes that have served in Jerusalem AFTER the exiles have been taken, so God is free to proclaim judgment upon those who are left (remember our images of good and bad fruit from earlier in this book? -The bad fruit stayed in Jerusalem!) and still restore the exiles.  Only the corrupt face complete destruction; God will save His remnant, even if they must suffer through the process.