What do the white horse and its rider represent in Revelation 6? Some commentators mistakenly say that these represent Christ, because the imagery appears similar to the description of Christ given in Revelation 19. But when we compare the Revelation 19 description to the first horseman, we find notable differences.
Course Spotlight From The Life, Teachings, and Ministry of Jesus Christ: (Unit 3) The Judean Ministry
Author: Mr. Kenneth Frank | Faculty in Theology, Living Education
Estimated reading time: 8 min., 40 sec.
His illustration may seem unusual, but there is a good reason he expressed it thus. Sometimes we rack our brains trying to figure out why things happen in life. We search and search for answers. We stew and fret almost to the point of exhaustion. David discovered a better way to handle life’s mysteries. This Digging Deeper searches the inspired mind of David for guidance on how to live a life that does not have all the answers but knows the One who does.
Psalm 131 is the scriptural basis for this study: “A Song of degrees of David. LORD, my heart is not haughty, nor mine eyes lofty: neither do I exercise myself in great matters, or in things too high for me. Surely I have behaved and quieted myself, as a child that is weaned of his mother: my soul is even as a weaned child. Let Israel hope in the LORD from henceforth and for ever” (Psalm 131:1-3 KJV throughout except where noted).
Notice that this psalm is here described as “A Song of Degrees [or, Ascents] of David.” It is one of a special collection of psalms within the greater Psalter (Book of Psalms). The NIV Biblical Theology Study Bible explains: “Pss 120–134 are commonly called the ‘songs of ascents.’ The title denotes songs that pilgrims sang on their way up to Jerusalem for one of the major festivals (84:5–7; Exod 23:14–17; Deut 16:16; Mic 4:2; see Zech 14:16 and note). According to the OT spatial perspective, Jerusalem is always ‘up,’ regardless of the actual elevation of the starting point (2 Sam 6:12; Jer 31:6; Mic 4:2)” (Tecarta Bible App).
They are sometimes called “Pilgrim Songs”. Fausset’s Bible Dictionary reports that “The simple style, brevity, and transitions formed by retaining a word from the previous verse (e.g. Psalm 121:1-2, ‘from whence cometh my help; my help cometh,’ etc.), are suitable to pilgrim-song poetry” (e-Sword 13.0). The NIV Biblical Theology Study Bible illustrates this repetition in our psalm by quoting the NIV translation: “Ps 131 maintains the theme that concludes Ps 130 by repeating verbatim ‘Israel, put your hope in the LORD’ (Psalm 131:3; Psalm 130:7). Ps 131 expands on what it means to hope in the Lord—negatively (v. 1) and positively (v. 2)” (Tecarta Bible App).
Of these Psalms of Degrees, Easton’s Bible Dictionary declares “Four of them were written by David, one (Psalm 127:1-5) by Solomon, and the rest are anonymous” (e-Sword 13.0). The NKJ Study Bible explains this psalm’s authorship further: “Psalm 131, a psalm of trust, is one of four songs of ascent attributed to David (also Ps. 122; 124; 133). The structure of the poem is as follows: (1) a statement of humility (v. 1); (2) a portrait of trust (v. 2); (3) a call for hope (v. 3)” (Tecarta Bible App).
There are at least a couple of explanations for the historical background of Psalm 131. The Treasury of Scriptural Knowledge offers two: “Some think that this Psalm was composed by David when accused by Saul and his courtiers that he affected [assumed prematurely] the crown; though others refer it to the time of the captivity; and consider it as containing a fair account of the manner in which the captives behaved themselves” (e-Sword 13.0).
Bible readers will remember that David was ordained before King Saul’s death by the prophet Samuel to replace Saul but David deliberately avoided any action that could be perceived as an attempt to overthrow Saul. He boldly declared that he would not lift up his hand against the Lord’s anointed (1 Samuel 26:9). Matthew Henry’s Commentary on the Whole Bible explains: “It is probable enough that (as most interpreters suggest) David made this protestation in answer to the calumnies of Saul and his courtiers, who represented David as an ambitious aspiring man, who, under pretence of a divine appointment, sought the kingdom, in the pride of his heart” (e-Sword 13.0). Instead of plotting against Saul, David waited upon the LORD for his induction into this royal office.
A closer look at the three verses of this magnificent psalm follows. One of this psalm’s central lessons is that God’s people must avoid presumption (v. 1). As noted earlier, Psalm 131:1 describes what it means to hope in the LORD – negatively. In it David expresses his humility by denouncing arrogance and pride. The NIV Biblical Theology Study Bible declares: “Believers who hope in the Lord submit to him. They are willing to leave certain questions unanswered because they have full confidence that the Lord knows the answers (Deut 29:29)” (Tecarta Bible App). The NKJ Study Bible notes further: “David presents himself with genuine humility, a delicate balance between self-abasement and arrogant pride. From the life of David we know that he was not always able to keep this balance. But it was his desire, and at times—by God’s grace—a reality in his life” (Tecarta Bible App).
One may wonder how readers should understand pride in this context. The Expository Notes of Dr. Constable defines it: “Pride is essentially a belief that one does not need God but is self-sufficient. Haughty or lofty looks with the eyes betray a proud attitude because they look down on other people with a feeling of superiority (cf. Psalm 18:27; Psalm 101:5; Proverbs 6:17; Proverbs 30:13). Pride also manifests itself in taking on projects for which one is not capable and thinking that one can handle them. The proud person overestimates his own abilities as well as his own importance. The humble person, however, has a realistic understanding of his or her capabilities and limitations (cf. Romans 12:3)” (e-Sword 13.).
There is another important lesson from verse 1. Henry Morris in his Defender’s Study Bible comments on things too high for believers: “There are ‘great matters’ in the spiritual realm that, even for a mature believer, must be acknowledged humbly as ‘too high’ for us to understand until the Lord comes (note Psalm 139:6)”. The Treasury of Scriptural Knowledge adds even more to our understanding: “The great and wonderful things meant are God’s secret purposes, and sovereign means for their accomplishment, in which man is not called to co-operate, but to acquiesce. As David practiced this forbearance by the patient expectation of the kingdom, both before and after the death of Saul, so he here describes it as a characteristic of the chosen people – Joseph Addison Alexander” (e-Sword 13.).
There are notable cross-references to verse 1 teaching believers that some matters of life are beyond their comprehension. Here are just a few, progressing successively through the Bible:
1. “The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law” (Deuteronomy 29:29).
2. “Thou hast beset me behind and before, and laid thine hand upon me. Such knowledge is too wonderful for me; it is high, I cannot attain unto it” (Psalm 139:5-6).
3. “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out” (Romans 11:33)!
4. “For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith” (Romans 12:3).
Psalm 131:2 describes what it means to hope in the LORD – positively. In it, David expresses his trust in God. He employs a metaphor of a weaned child. The ESV Study Bible explains: “…just as a weaned child is content simply having his mother’s presence, so the faithful worshiper is content with God’s presence, even when there are many things he would like God to explain (such as how one’s own little story relates to the big story…)” (Tecarta Bible App). The NIV Biblical Theology Study Bible describes a weaned child as “A young child anywhere from three to five years old. Just as a child of this age finds confidence in the presence of its mother, regardless of the circumstance, so the believer needs only the presence of their God to console them. Even though believers may not understand all that is happening or why it is happening (see v. 1 and note), they still confidently trust the Lord” (Ibid.).
In Psalm 131:3, David calls upon his readers for hope in the LORD forever. The Expository Notes of Dr. Constable provide a pertinent application for this psalms’ conclusion: “David called on the nation to follow his example and rest in confidence that the Lord would provide what His people needed. This dependent trust is a need God’s people never outgrow … This psalm is an excellent exposition of what it means to have faith as a child. We can trust God because He is who He is. We must trust Him because we are who we are” (e-Sword 13.0).
Kenneth Frank was born and raised in New Jersey, USA, and attended Ambassador College, graduating in 1973. He served in the Canadian ministry from 1973-1999, after which he returned to the USA to pastor churches in Maryland, Virginia, and North Carolina for 15 years. Having earned a BA degree from Ambassador College he later earned a MA degree from Grand Canyon University before being assigned to the Charlotte office to teach at Living University, now Living Education. Currently, he teaches the Survey of the Bible course to the on-campus students and writes the Digging Deeper column for our online Bible study program. He is married, has four children, and seven grandchildren.
The Old and New Testaments use a variety of words to refer to prayer. Each conveys a different shade of meaning and helps us understand a different aspect of our prayer life. These words can be grouped under three separate concepts, each of which is important and should be part of our regular relationship with God.
Course Spotlight From Tools for Christian Growth: Prayer
The parable of the sower is one of the few parables of which the Bible records Christ’s explanation. The parable itself is recorded in Matthew 13:3-9, but Christ’s explanation of it to His disciples is found in verses 18-23. The fact that the meaning is written out for us, means it must be especially important for us, as Christians, to consider.
Course Spotlight From The Life, Ministry, and Teachings of Jesus Christ: (Unit 2) The Galilean Ministry
The journey from Passover to Pentecost is one in which we have opportunities to truly come to know God and to develop the trust and dependence that is to be the basis of our ongoing relationship. The seven weeks of their journey from Egypt to Sinai, from the wave sheaf offering to God’s thundering from Mount Sinai taught them seven lessons.
Course Spotlight From God’s Feast Days: Pentecost
Author: Mr. Kenneth Frank | Faculty in Theology, Living Education
Estimated reading time: 8 min., 40 sec.
When writing to the Church of God in Rome, the Apostle Paul used this term that was familiar to Jews but that is rather unfamiliar to Christians today. Some may think this word refers only to pagan oracles. Some may wonder what God’s oracles are and why they were given this name. This Digging Deeper delves into these questions with a brief word study that will further open our understanding of God’s inspired and preserved word. It will also explain the demanding responsibility of God’s people to faithfully preserve and promote it.
Our focus verses for this word study are: Romans 3:1-2 KJV “What advantage then hath the Jew? or what profit is there of circumcision? (2) Much every way: chiefly, because that unto them were committed the oracles of God.” This was Paul’s reply to his question concerning the advantage afforded by God to the Jews. Paul reminded them they had been privileged to receive the word of God that at first was spoken directly by God but later inscribed for permanence.
In the plural, the oracles of God appears three times and the phrase the lively oracles appears once in our New Testament: Acts 7:38; Romans 3:2; Hebrews 5:12; 1 Peter 4:11. They were described as living since the living God had spoken them at Sinai. The word oracles is translated from the Greek word logion (plural of logos), literally meaning “sayings”. In simple terms, this was the common first-century synonym for the Hebrew Bible, which Christians call the Old Testament.
Richard Watson’s Biblical and Theological Dictionary explains that oracle “… denotes something delivered by supernatural wisdom; and the term is also used in the Old Testament to signify the most holy place from whence the Lord revealed his will to ancient Israel, 1 Kings 6:5, 19-21, 23. But when the word occurs in the plural number, as it mostly does, it denotes the revelations contained in the sacred writings of which the nation of Israel were the depositories” (e-Sword 13.0).
God’s oracles were not always in written form. The CARM Theological Dictionary reports: “God’s method of communicating these oracles varied from dreams and visions (Numbers 12:6-8), to wisdom (Proverbs 30:1), and even the Urim and Thummim (Numbers 27:21; 1 Samuel 14:337 [SIC])” (e-Sword 13.0). Another source of divine guidance was the high priest’s breastplate. Vine’s Complete Expository Dictionary of New Testament Words declares, “Divine ‘oracles’ were given by means of the breastplate of the high priest, in connection with the service of the tabernacle, and the Sept. uses the associated word logeion in Exodus 28:15, to describe the breastplate” (Ibid.).
These oracles were the divinely inspired utterances of God. In defining what was included in these oracles, Richard Watson’s Biblical and Theological Dictionary declares: “These oracles contained the law, both moral and ceremonial, with all the types and promises relating to the Messiah which are to be found in the writings of Moses. They also contained all the intimations of the divine mind which he was pleased to communicate by means of the succeeding prophets who prophesied beforehand of the coming and of the sufferings of the Messiah with the glory that should follow” (e-Sword 13.0).
The Biblical Illustrator, by Joseph S. Exell, carries this thought even further: “But the apostles, when they term the Scriptures ‘oracles’ (Acts 7:38; Hebrews 5:12; 1 Peter 4:11), signify that they are real revelations from the true God. These were communicated—viva voce, as when God spake to Moses face to face—in visions, as when a prophet in an ecstacy had supernatural revelations (Genesis 15:1; 46:2; Ezekiel 11:24; Daniel 8:2)—in dreams, as those of Jacob (Genesis 28:12) and Joseph (Genesis 37:5-6)—by Urim and Thummim, which was a way of knowing the will of God by the ephod or breastplate of the high priest. After the building of the temple, God’s will was generally made known by prophets Divinely inspired, and who were made acquainted with it in different ways (1 Chronicles 9:20-21)” (e-Sword 13.0).
Not all oracles are of God. The Devil has his oracles as well. Albert Barnes’ Notes on the Bible declares: “The word ‘oracle’ among the pagan meant properly the answer or response of a god, or of some priest supposed to be inspired, to an inquiry of importance, usually expressed in a brief sententious way, and often with great ambiguity. The place from which such a response was usually obtained was also called an oracle, as the oracle at Delphi, etc. These oracles were frequent among the pagan, and affairs of great importance were usually submitted to them” (e-Sword 13.0).
The ultimate source of these revelations is spiritually dangerous as Richard Watson’s Biblical and Theological Dictionary declares: “Among the Heathen the term oracle is usually taken to signify an answer, generally couched in very dark and ambiguous terms, supposed to be given by demons of old, either by the mouths of their idols, or by those of their priests, to the people, who consulted them on things to come. Oracle is also used for the demon who gave the answer, and the place where it was given” (eSword 13.0).
One may wonder how reliable pagan oracles were. The Biblical Illustrator by Joseph S. Exell notes: “These were, indeed, merely pretended communications from gods that had no existence; or, perhaps, in some instances real communications from demons, and the answers which were given were generally expressed in such unintelligible, or equivocal phrases as might easily be wrested to prove the truth of the oracles whatever the truth might be (Acts 16:16)” (e-Sword 13.0). Ambiguity of meaning was the order of the day.
A New and Concise Bible Dictionary by George Morrish goes a step further: “In the learned heathen world, Satan had places in imitation of this, at which it was professed that an answer from their gods could be obtained; but the answers were often purposely vague in order that afterwards they could be interpreted differently according as the event turned out. Thus the persons were duped who asked the questions” (Bible Analyzer 5.4.1.22). By contrast, God’s word may always be considered factual and verifiable.
The Jewish people were given the special privilege, but demanding responsibility, for preserving, supervising, and promoting God’s holy word, which Stephen called “lively (living)” (Acts 7:38). Jewish scribes and scholars were especially diligent in preserving and copying these divine utterances. Matthew Henry’s Commentary on the Whole Bible explains their significance: “The Jews were the Christians’ library-keepers, were entrusted with that sacred treasure for their own use and benefit in the first place, and then for the advantage of the world; and, in preserving the letter of the scripture, they were very faithful to their trust, did not lose one iota or tittle, in which we are to acknowledge God’s gracious care and providence” (e-Sword 13.0). This is how God preserved His word for succeeding generations. Christians need to be especially grateful to the Jewish people for safeguarding the largest section of their Holy Bible.
The Hebrew Scriptures became part of the Christian Bible since the New Testament is the fulfillment of the Old Testament. The Church of God is now the custodian of God’s oracles in both testaments. Christians need to read and study them to grow and mature. In his epistle to Hebrew Christians, Paul scolds them because they needed to be taught again the basic principles of God’s word instead of becoming teachers of others (Hebrews 5:12). Some believers today need to take these words to heart because of their neglect of serious scriptural study.
Peter cautions preachers by reminding them they must preach God’s oracles with the ability God gives, not their fanciful ideas (1 Peter 4:11). Too many preachers today do not preach the meat of the word of God to their congregants as they are commanded. Rather, concepts from the world of psychology, psychiatry, and sociology are often substituted for preaching and teaching God’s word. Preaching and teaching are two different, though related, techniques for conveying God’s mind to His people.
Paul commands God’s people to: “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth” (2 Timothy 2:15 KJV). How precious God’s word is for every believer. When we study the Bible we need to remember we are reading the very words our Creator and Redeemer has commanded each of us personally. Bible reading and study should be done with a sense of reverence (Psalm 119:161). When we read it we are in God’s presence and are having a “conversation” with Him when we join Bible study with prayer.
To bring our brief study to a close, The Preacher’s Complete Homiletical Commentary, edited by Joseph S. Exell, quotes R. Watson who offers these keys for proper Bible reading and study: “These oracles are committed or entrusted to you.—1. They are entrusted to be read or understood; 2. To interpret honestly; 3. To make them known to others; 4. To apply to practical purposes”(e-Sword 13.0). Today God’s people are the library-keepers for the word of God. God’s oracles are not only to be read and studied but lived since they are the “lively (living) oracles” given to us to share with the world (Acts 7:38).
Kenneth Frank was born and raised in New Jersey, USA, and attended Ambassador College, graduating in 1973. He served in the Canadian ministry from 1973-1999, after which he returned to the USA to pastor churches in Maryland, Virginia, and North Carolina for 15 years. Having earned a BA degree from Ambassador College he later earned a MA degree from Grand Canyon University before being assigned to the Charlotte office to teach at Living University, now Living Education. Currently, he teaches the Survey of the Bible course to the on-campus students and writes the Digging Deeper column for our online Bible study program. He is married, has four children, and seven grandchildren.
What are “firstfruits”? Do they have spiritual significance in God’s plan? In order to understand the concept of “firstfruits,” we need to understand the physical harvest pattern in ancient Israel.
Course Spotlight From God’s Feast Days: Pentecost
Peter told his listeners on the day of Pentecost that following repentance and baptism they would “receive the gift of the Holy Spirit” (Acts 2:38). What is receiving the Holy Spirit intended to accomplish in our lives?
Course Spotlight From The Life Ministry and Teachings of Jesus Christ: (Unit 1) The Early Life of Christ
Author: Mr. Kenneth Frank | Faculty in Theology, Living Education
Estimated reading time: 7 min., 22 sec.
Bible readers discover through diligent study that God has set in motion a plan to redeem those willing to confess their sins, repent of them, and seek God’s forgiveness. God sent His Son, Jesus Christ, as the Redeemer. One may wonder if there are limits to His redemption. We will encounter in this study a fitting psalm that is often recited at funerals because of the comfort it affords. This Digging Deeper introduces our topic with an inspirational verse that will encourage and strengthen God’s people through His commitment to save them.
Our focus verse is: (Psalm 130:7 KJV) “Let Israel hope in the LORD: for with the LORD there is mercy, and with him is plenteous redemption.” Psalm 130 is the sixth of seven traditionally-named Penitential Psalms that include Psalms 6, 32, 38, 51, 102, 130, 143. They are expressive of sorrow for sin, repentance, and change of behavior. The Book of Psalms was Israel’s hymnbook of praises to the Almighty. Believers have found solace time and again from its abundant instruction and assurances.
The Dake Annotated Reference Bible under its note for Psalm 130:1 calls this “A Backslider’s Psalm” and outlines the psalm in this manner:
1. “His state or condition (Psa 130:1)
2. His prayer (Psa 130:1-4)
3. His questioning (Psa 130:3)
4. His promise (Psa 130:4; 130:7-8)
5. His sincerity and longing (Psa 130:5-6)
6. His hope (Psa 130:5; 130:7)
7. His faith and assurance (Psa 130:4; 130:7-8)” (Bible Analyzer 5.4.1.22)
The word redeem means “to deliver by paying a price.” Redemption is a major New Testament doctrine. The CARM Theological Dictionary defines this noun more fully: “Redemption means to free someone from bondage. It often involves the paying of a ransom, a price that makes redemption possible. The Israelites were redeemed from Egypt. We were redeemed from the power of sin and the curse [penalty] of the Law (Galatians 3:13) through Jesus (Romans 3:24; Colossians 1:14). We were bought with a price (1 Corinthians 6:20; 7:23)” (e-Sword 13.0). Sinners were held captive by the archenemy of humankind, the Devil. Christ the Liberator sets them free when they trust in Him through the ransom He paid by His sacrificial death.
There is more than one nuance to the word redemption. The Bridgeway Bible Dictionary elaborates redemption further: “In Bible days a slave could be set free from bondage by the payment of a price, often called the ransom. The whole affair was known as the redemption of the slave (Leviticus 25:47-48). (The words ‘redeem’ and ‘ransom’ are related to the same root in the original languages.) The Bible speaks of redemption both literally (concerning everyday affairs) and pictorially (concerning what God has done for his people) (Psalm 77:15; Titus 2:14)” (e-Sword 13.0). Our God has come to our rescue, remitting the full price for our liberation from Satan’s kingdom.
Sinners must be redeemed from the penalty for violating God’s law. Concerning God’s transaction through redemption from sin, Webster’s 1828 Dictionary offers this summary definition: “In theology, the purchase of God’s favor by the death and sufferings of Christ; the ransom or deliverance of sinners from the bondage of sin and the penalties of God’s violated law by the atonement of Christ” (e-Sword 13.0). This older dictionary so well defines this doctrine since it drew many of its definitions from the Bible unlike many modern dictionaries.
The Scofield Reference Bible in its note for Exodus 14:30 elaborates on this major biblical doctrine: “Exodus is the book of redemption and teaches:
(1) redemption is wholly of God Exodus 3:7; 3:8; John 3:16.
(2) redemption is through a person. (See Scofield “Exodus 2:2“). John 3:16-17
(3) redemption is by blood Exodus 12:13, 23, 27; 1 Peter 1:18.
(4) redemption is by power Exodus 6:6; 13:14; Romans 8:2.” (e-Sword 13.0).
There are other doctrines related to redemption. B.J. Carroll’s An Interpretation of the English Bible elaborates: “When applied to the sacred work of the Lord Jesus Christ, it generally means ‘deliverance through atonement.’ Thus understood, it means both atonement and deliverance” (e-Sword 13.0). Christ is the great Deliverer whose blood atonement sets us free from our sins. This source further adds: “Man has always been endeavoring to find some atonement for his sin, and has always failed, but we have received a perfect atonement in Him; it is plenteous. (1) Plenteous to cover the sins of the whole world. (2) Plenteous to cover all the sins of each one” (Ibid.). God’s grace is truly all-sufficient! This is what our focus verse means by using the word plenteous.
Let us explore this theme even further. Albert Barnes’ Notes on the Bible provides this additional note: “It is ample; it is full; it abounds. It is not limited; it is not exhausted; it cannot be exhausted. So we may always feel when we come before God, that his mercy is ample for all the needs of all the sinful and the suffering; that the provisions of his grace are unexhausted and inexhaustible” (e-Sword 13.0).
The following quotation from The Preacher’s Complete Homiletical Commentary, edited by Joseph S. Exell, should leave us awestruck: “’And He shall redeem Israel from all his iniquities’ (Psalm 130:8). It is no temporary, or indistinct, blessing that is so anxiously sought; it is nothing less than a complete deliverance from all iniquity. Redemption from sin includes redemption from all other evils: it is the greatest and most perfect work of God, and bestows the most exalted blessings on man” (e-Sword 13.0). Does this not remove any lingering doubts? This source continues: “LESSONS: —1. Redemption is a Divine work. 2. The most degraded soul is not beyond the hope of recovery. 3. Redemption must be eagerly and prayerfully sought” (Ibid.). Only God can accomplish this consequential redemption.
In this light, look at this supporting scripture: (Hebrews 7:25 KJV) “Wherefore he is able also to save them to the uttermost [most extensive degree] that come unto God by him, seeing he ever liveth to make intercession for them.” Christ delivers believers not only from the consequences of sin but even from sin itself. Sinners who imagine themselves beyond redemption will find it if they turn to the Savior in sincere repentance, confession, and contrition. It must be accepted on God’s terms, not as we would imagine it. This is true for returning sinners as well (1 John 1:8-2:2).
We have multiple examples of God’s enduring mercy. The Cambridge Bible for Schools and Colleges illustrates one notable example for us: “Observe how the thought that God’s manifold mercy and patience have not been exhausted by Israel’s persistent rebellion runs through the confession in Nehemiah 9; Nehemiah 9:17; 9:19; 9:27-28; 9:30-31; 9:35. Cp. Isaiah 43:25; 55:7” (e-Sword 13.0). Bible readers are awed by God’s abiding patience and desire for Israel to turn back to Him since He is not willing that any should perish but that all should come to repentance (2 Peter 3:9).
The Dake Annotated Reference Bible for its note on Psalm 130:7 offers “Five Reasons Israel Should Hope in God:
1. God does not mark iniquities for punishment without extending mercy (Psa 130:3).
2. There is forgiveness with Him (Psa 130:4).
3. There is mercy with Him (Psa 130:7).
4. There is abundant redemption (Psa 130:7).
5. He shall redeem from all sin (Psa 130:8).” (Ibid.)
This is not a purely individualistic endeavor. It is essential to realize that this process is a family experience. Bob Utley’s You Can Understand the Bible explains: “Remember biblical faith is corporate. It is a family! Be careful of the modern western over-emphasis on the individual. Salvation has a corporate focus! We are saved to serve. The goal of individual salvation is the health and growth of the body of believers” (e-Sword 13.0)! God’s church is to be filled with consecrated and spiritually clean sons and daughters of God who have received and continue to receive His plenteous redemption.
Kenneth Frank was born and raised in New Jersey, USA, and attended Ambassador College, graduating in 1973. He served in the Canadian ministry from 1973-1999, after which he returned to the USA to pastor churches in Maryland, Virginia, and North Carolina for 15 years. Having earned a BA degree from Ambassador College he later earned a MA degree from Grand Canyon University before being assigned to the Charlotte office to teach at Living University, now Living Education. Currently, he teaches the Survey of the Bible course to the on-campus students and writes the Digging Deeper column for our online Bible study program. He is married, has four children, and seven grandchildren.
The focal point of the Pentecostal movement is its emphasis on speaking in tongues, or “glossolalia”—a term derived from the Greek words for “tongue” and “speaking.” But just what does the Bible mean when it mentions speaking in tongues? Is it identical to what happens in the modern charismatic movement?
Course Spotlight From Acts of the Apostles (Unit 1) The Church Begins