Cities of the New Testament

Course Spotlight: Passover Interview with Mr. Gerald Weston

It’s always good to be prepared. With 101 days until Passover, now is a great time to go over the important meaning of this Holy Day, and to continue to thoroughly examine ourselves.

Check out the interview with LCG’s presiding evangelist Mr. Gerald Weston on the Passover below!

Course Spotlight From God’s Feast Days: Passover

Digging Deeper: A Hanukkah Confrontation

Author: Mr. Kenneth Frank | Faculty in Theology, Living Education


Estimated Reading time: 8 min., 19 sec.

Did you know that Jesus was almost stoned (literally) on a Jewish holiday?

The Gospel of John makes the only reference to an added Jewish holiday from the second century BC. This was not one of God’s original festivals and Holy Days but an eight-day special national observance, somewhat comparable to many countries’ national holidays. In 2020, the Jewish people will observe Hanukkah between December 11-18. This Digging Deeper explores the significant backstory to this holiday and Jesus’ presence during its AD 30 observance in Jerusalem.

This article’s focus verses are: John 10:22-23 KJV  “And it was at Jerusalem the feast of the dedication, and it was winter.  (23)  And Jesus walked in the temple in Solomon’s porch.” Two or three months have transpired since Jesus observed the Feast of Tabernacles in Jerusalem in AD 30 (John 7). What happened on the Feast of the Dedication contributed to His crucifixion a few months later in the spring of AD 31. The rest of John 10 seems to have occurred during this national feast.

History of Hanukkah

To understand what happened in John 10, we need to explore some history of this observance. In the Intertestamental Period (the roughly 400 years between the Books of Malachi and Matthew), Jewish authors composed several books, known as the Apocrypha and Pseudepigrapha, that were not considered inspired by God and thus were not included in the Old Testament canon. Two of these books were 1 and 2 Maccabees. These books do, however, provide historical background for this holiday.

Albert Barnes’ Notes on the Bible summarizes from the Books of Maccabees the carnage in Jerusalem as the result of an invasion by a Seleucid king during the Greek period :

The temple and city were taken by Antiochus Epiphanes in the year 167 b.c. He killed 40,000 inhabitants, and sold 40,000 more as slaves. In addition to this, he sacrificed a sow on the altar of burnt-offerings, and a broth being made of this, he sprinkled it all over the temple. The city and temple were recovered three years afterward by Judas Maccabaeus, and the temple was purified with great pomp and solemnity.

(e-Sword 12.2)

Antiochus Epiphanes also erected an image of Zeus in the Temple. After the Jews conquered and cleansed the Temple, the altar was rededicated to the God of Israel with a special observance of 8 days.

Hanukkah Traditions

Today, this Feast of the Dedication is commonly called Hanukkah, but that is only one of several names:

  1. Feast of the dedication (Heb Hanukkah) – Hebrew name
  2. Feast of the renewing or the renovation – Greek name
  3. Feast of lights (lamps) – Josephus
  4. Feast of the Maccabees – Jewish name
  5. Feast of Illumination – Talmudic name

The New Unger’s Bible Dictionary informs us how Hanukkah was originally observed: “This feast began on the 25th Chisleu (December) and lasted eight days but did not require attendance at Jerusalem. Assembled in the Temple or in the synagogues or the places where they resided, the Jews sang ‘Hallel,’ carrying palm and other branches; and there was a grand illumination of the Temple and private houses” (Kindle App). 

One may wonder what was the reason for celebrating it for 8 days. The New Unger’s Bible Dictionary continues:

The origin of the illumination of the Temple is unknown, although tradition says that when the sacred ‘lampstands’ of the restored Temple were to be lighted only one flagon of oil, sealed with the signet of the high priest, was found to feed the lamps. This was pure oil, but only sufficient for one day—when by a miracle the oil increased, and the flagon remained filled for eight days, in memory of which the Temple and private houses were ordered to be illuminated for the same period. No public mourning or fast was allowed on account of calamity or bereavement.

(Kindle App)

National Observances

Several centuries earlier, another added national observance, called Purim, originated from a successful rebuff of a Persian attempt at genocide of the Jews, as chronicled in Esther 9. Some Jews believed that Numbers 10:10 authorized them to observe these national days besides those mandated by God when it refers to “any day of national thanksgiving.” The cleansing of the Temple in 164 BC was an occasion of special thanksgiving and celebration. However, it was one of other altar dedications in the Holy Scripture:

  1. That of Solomon’s Temple (1 Kings 8:2; 2 Chronicles 5:3);
  2. the dedication of the Temple in the days of Hezekiah (2 Chronicles 29:3-19); and
  3. the dedication of the Temple after the Captivity (Ezra 6:16).

In John 7, Jesus observed the Feast of Tabernacles during which the Temple ceremony included special water and light processions. A few months later, He was again in Jerusalem for the Feast of the Dedication, also called the Feast of Lights. Our readers may have already noticed that both of these feasts included special light ceremonies. The New Unger’s Bible Dictionary explains: “The similarity between this festival and the ‘feast of Booths’ [Tabernacles] would seem to indicate some intended connection between the two. Without doubt, our Lord attended this festival at Jerusalem (John 10:22). It is still observed by the Jews” (Kindle App). John chapters 8-10 occurred between these two festivals. Notice this significant assertion from Jesus: “As long as I am in the world, I am the light of the world” (John 9:5 KJV). He may have deliberately referenced these special light ceremonies as typical of His mission.

Jesus may have alluded to Hanukkah in other ways in John 10. Notice John 10:36: “Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?” The word sanctified means “set apart, consecrated or dedicated to God.” He was dedicated to God, just as was the Temple altar in the days of the Maccabees. Additionally, notice: John 10:30-31 KJV ” I and my Father are one.  (31)  Then the Jews took up stones again to stone him.” Clearly, the Jewish rulers understood Jesus had asserted His divinity so they accused Him of blasphemy (John 10:33). This was not the first time they tried to stone Him between Tabernacles and Dedication: “Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by” (John 8:59 KJV). Stoning to death was the Jewish form of capital punishment. However, in the first century, the Jews had to gain approval from Roman authorities before executing anyone. It may also be significant that the Temple altar that had been defiled but later cleansed by the Maccabeans was composed of stones.

There may be yet another reference to Hanukkah in this account in John. We have already seen that Jesus claimed divinity. The one who defiled the Temple altar was the Seleucid king Antiochus IV Epiphanes who ruled from 175-164 BC. A Commentary on the Bible by Arthur S. Peake describes him as: ” … an arbitrary and eccentric king, half magnificent and half buffoon. His very name (the god manifest) speaks of Greek religion debased by Eastern king-worship, and there was a further departure from the old Greek ways of thinking when he used persecution to ‘reform this most repulsive people,’ as Tacitus calls the Jews” (Bible Analyzer 5.4.1.22). If Jesus was making a connection to Antiochus Epiphanes’ claim, He drew a sharp contrast since this king was merely a man.

Not the appointed time

John 10:22 does not directly inform us that Jesus observed this national holiday, though this is implied. Nonetheless, Christians have drawn from this verse an example of His approval of observing national holidays. What is certain is that Jesus took advantage of the occasion to advance His kingdom message by referring to His divine identity and association with the Father. He had already begun to predict his coming death as a sacrifice for sins. Things He said and did on that Hanukkah contributed to the vitriol of the Jewish rulers that would culminate in His death the following spring. However, He would not remain dead. Speaking of His coming resurrection, He referenced the Temple when He  ” … said unto them, Destroy this temple, and in three days I will raise it up” (John 2:19 KJV). He spoke of the temple of His body that would be resurrected after three days and three nights (Matthew 12:40). However, the Jews would later accuse Him of threatening the Temple (Mark 14:58).

The Jewish rulers were no match for Jesus during this Hanukkah confrontation. He informed them they were not of His sheep (John 10:26-29) and He escaped from their attempt to kill him by fleeing to Perea to continue His ministry before His coming sacrificial death on Passover, AD 31 (John 10:38-42). Hanukkah was not the assigned time for His death – Passover was, as stated in 1 Corinthians 5:7 KJV: ” … For even Christ our passover is sacrificed for us.”


Kenneth Frank headshot

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.

Course Spotlight: Bondservant Word Study

The word bondservant is used several different times throughout the Bible. What is the meaning of this word, and who does it refer to?

Course Spotlight From The General Epistles: (Part 2) The Letters of John and Jude

Digging Deeper: Lessons from the Rechabites

Author: Mr. Kenneth Frank | Faculty in Theology, Living Education


Estimated Reading Time: 6 min.

Did you know that during Nebuchadnezzar’s siege of Jerusalem God instructed Jeremiah to unknowingly direct a neighboring nomadic tribe to disobey an ancestor’s command?

Jeremiah would learn that they had been faithful to that command for about two and a half centuries. God contrasted the obedience of these non-Israelites to the disobedience of the Jews to His commands, which eventually led to this invasion and captivity. These nomads were Rechabites, a branch of the Kenites related to Moses’ father-in-law. This Digging Deeper analyzes Jeremiah 35 illustrating lessons for Christians today.

Before we delve into this chapter, we should consider earlier historical events as backstories. In about 841 BC, King Jehu of Judah vigorously opposed Baalism in the days of wicked King Ahab of Israel because of his “zeal for the LORD” (2 Kings 10:15-16). One of his allies was a man named Jonadab (also called Jehonadab) who was from this Kenite tribe. Smith’s Bible Dictionary reports that Jonadab’s ancestor was Rechab whose house: “…is identified with a section of the Kenites, a Midianitish tribe who came into Canaan with the Israelites, and retained their nomadic habits” (e-Sword 12.2).

Who were the Rechabites?

The Rechabites were only distantly related to the twelve tribes of Israel. The International Standard Bible Encyclopedia explains: “A part of the Kenite tribe joined the Israelites during the wilderness wanderings (Numbers 10:29-32; Judges 1:16; 4:17), becoming identified with the tribe of Judah … Rechab was the ancestor or founder of a family, or order, in Israel known as the Rechabites, who at various times were conspicuous in the religious life of the nation” (e-Sword 12.2).

Wine-drinking was excessive in the Ancient Near East for Canaanite worship and its association with Baalism. During the reign of King Jehu of Judah (841-814 BC), the Rechabites joined him in a vigorous assault on Baalism (2 Kings 10:15-23). Jonadab made a family rule that they would drink no wine, like the Nazarites (Numbers 6:1-21), and that they would not build houses, nor sow seed, nor plant vineyards but dwell in tents as nomads (Jerermiah 35:6-9). Fausset’s Bible Dictionary explains this requirement: “The ascetic rule against wine, houses, sowing, and planting (Jeremiah 35), was a safeguard against the corrupting license of the Phoenician cities and their idolatries (Amos 2:7-8; 6:3-6)” (e-Sword 12.2). The International Standard Bible Encyclopedia adds further: “They followed this simple life in order to guard against the enervating tendencies of sensualism, and as a covenant of fidelity to Yahweh, to whom they wholly devoted themselves when they joined themselves to Israel” (Ibid.).

A Faithful Example

The Babylonian captivity of the House of Judah came in three waves, finalizing in 587/6 BC when the Babylonian king, Nebuchadnezzar, destroyed the city of Jerusalem and the Temple and carried away thousands of Jews as captives back to the Babylonian empire. Before Nebuchadnezzar’s siege of the cities of Judah, these Rechabites fled to Jerusalem. Jeremiah was commanded by God to set before them pots full of wine with cups in the Temple and then instruct them to drink (Jeremiah 35:1-5). They refused, not out of disrespect for Jeremiah or the Almighty, but in obedience to their ancestor’s by-gone command. For about two and a half centuries these people had obeyed their ancestor, Rechab, and would not dishonor him even at the request of Jeremiah.

God’s word emphasizes that their faithfulness to Jonadab’s decree contrasted to the utter faithlessness of the Jews to His commands (Jerermiah 35:12-17). Because the Jews refused to heed His many prophets, who called them to repent through several centuries, God punished them with captivity as had been prophesied. These Rechabites were more faithful to an ancestor’s command than the Jews were to God’s greater commandments.

The description of these ancient people who were faithful to an ancestor’s command from about two and a half centuries before is included in Holy Scripture to instruct Christians. Notice what the apostle Paul writes: “Now all these things happened unto them for examples: and they are written for our admonition, upon whom the ends of the world are come” (1 Corinthians 10:11 KJV). Paul’s point is that when we read the Old Testament, Christians are obligated to draw from it lessons for righteous living today. This story provides lessons by comparing the lesser to the greater. Joseph S. Exell’s The Biblical Illustrator contrasts the obedience of the Rechabites with Christians, who disobey Christ, with this admonition:

III. Wherein it shames Christian disobedience.

1. These Rechabites are obedient to their father Jonadab, a mere man who had been dead nearly three hundred years, while Judah is in open and flagrant disobedience to the Most High God.

2. Jonadab commanded but once, and he had instant and constant heed, generation upon generation, for centuries. “But I,” saith the Lord of hosts, the God of Israel—“I have spoken unto you, rising early and speaking. I have also sent unto you,” &c.

3. Obedience to Jonadab was at a cost, and it brought at the best only power to endure and the spirit of independence. It left the Rechabites poor and homeless. Obedience to God was also at a cost, but it gave His people assured possessions, peace of conscience, protection from their enemies, and all the exceeding riches of an eternal inheritance in God’s kingdom of grace and glory. Yet the Rechabites obeyed Jonadab with a beautiful constancy, while Judah hearkened not to the voice of the Lord. (e-Sword 12.2)

Old Lessons Made New

Again from The Biblical Illustrator, here are some positive things we should learn:

I. Wherein it resembles Christian obedience.

1. It was total. They did not consult their preferences or their “affinities.” They did not proceed upon any law of “natural selection.” They did not show punctilious fidelity with reference to one commandment, and great laxity concerning another. This is one essential characteristic of Christian obedience. It is total. If we can make choice of such commands as we feel like obeying and disregard the rest, what are we but masters instead of subjects, dictating terms instead of receiving orders?

2. It was constant. It kept an unbroken path. It bore the stress of storms and tests. And herein it was marked by another essential characteristic of Christian obedience—a beautiful constancy. Enlistment in the Lord’s army is for life, and there is no discharge in that war. (Ibid.)

This little-known aside in the Book of Jeremiah teaches Christians that, by contrast to the price the Rechabites paid for their rigorous faithfulness to Jonadab’s command, we have been mightily blessed by the God of the universe who gave His only begotten Son that we might live forever. Christian “Rechabites” who are committed to His commands will make old lessons new again.


Kenneth Frank headshot

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.

Course Spotlight: Serve Others with Godly Humility

In some of our courses, we have a “Student Thoughts” section where we ask a question to see what the students think. In Unit 4 of the Life Ministry and Teachings of Jesus Christ course, we asked the question: Christ instituted the foot-washing service as part of Passover to teach us about true humility. What are some ways we can genuinely serve others with Godly humility?

Here are some of the responses:


“God has given each of us unique talents and gifts, and as we go through life we also develop various skills.  As our abilities become refined, pride can find a foothold and our focus can turn inward.  But, rather than using gifts and skills to aggrandize the self, if we keep our focus on the needs of others then we can use our talents to uplift and bring joy, comfort, and love to those around us.” – TF

We can serve others in whatever need they may have. If we see a need we should fill it. We can pray for and visit the sick, comfort those who are grieving, offer food or clothing if needed and we can open our home in hospitality for fellowship. If we look around at our brethren in our congregations, we will see there are many we can serve.” – JS

God’s people should be willing and ready to serve whenever and wherever there is a need if they are able.  There are many elderly among us who may need a ride to Sabbath service because they no longer drive, or help with yard work, or picking up groceries or something that would make life just a little easier for them.  Other ways we can serve is by sending cards to those who are ill, or calling them during the week to check on them, or even visiting them to sit and chat for a while.  These may seem like small deeds but they are big to those who need and receive such acts of kindness.  Jesus Christ said that He came not to be served but to serve (Matt. 20:28).  Christ desired to serve and so should we, with the same humility and love.”  -MSJ

Digging Deeper: The Sacrifice of Thanksgiving

Author: Mr. Kenneth Frank | Faculty in Theology, Living Education


Estimated Reading Time: 7 min., 27 sec.

Did you know that the Bible refers to thanksgiving as a sacrifice?

This week, Americans will once again observe their national Thanksgiving Day. Canadians observed a similar day in October. This year, due to the COVID-19 pandemic, many people are restricting the size of their gatherings. Nonetheless, despite the hardships we have faced this year, we all have much for which to thank God. Non-believers may discuss during the meal what they are thankful for. By contrast, not only should Christians itemize things for which we are grateful, but more importantly, they need to thank the One who has provided such blessings. This Digging Deeper explores one biblical aspect of this timely topic for the holiday.

Our highlight verse is: “I will offer to thee the sacrifice of thanksgiving, and will call upon the name of the LORD” (Psalm 116:17 KJV). Here the psalmist resolves future worship of God. Dake’s Annotated Reference Bible notes that this verse is one of:

Seven Vows Of David In Psalm 116

1. I will love the Lord (Psalm 116:1).

2. I will call upon Him as long as I live (Psalm 116:2).

3. I will walk before the Lord in the land of the living (Psalm 116:9).

4. I will take the cup of salvation and call upon the name of the Lord (Psalm 116:13).

5. I will pay my vows to the Lord in public (Psalm 116:14; 116:18).

6. I will offer to the Lord the sacrifice of thanksgiving (Psalm 116:17).

7. I will call upon the name of the Lord (Psalm 116:17). (Bible Analyzer 5.4.1.22)

Parallel verses to Psalm 116:17 are:

“And let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing” (Psalm 107:22 KJV);

“But I will sacrifice unto thee with the voice of thanksgiving; I will pay that that I have vowed. Salvation is of the LORD” (John 2:9 KJV).

Others verses describe the associated sacrifice of praise during God’s promised restoration of His nation and amplified by the New Testament:

“Thus saith the LORD; Again there shall be heard in this place, which ye say shall be desolate without man and without beast, even in the cities of Judah, and in the streets of Jerusalem, that are desolate, without man, and without inhabitant, and without beast,  (11)  The voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of them that shall say, Praise the LORD of hosts: for the LORD is good; for his mercy endureth for ever: and of them that shall bring the sacrifice of praise into the house of the LORD. For I will cause to return the captivity of the land, as at the first, saith the LORD” Jeremiah 33:10-11 KJV; 

“By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name.  (16)  But to do good and to communicate forget not: for with such sacrifices God is well pleased” Hebrews 13:15-16 KJV. 

These verses declare thanksgiving and praise as sacrifices. However, animal sacrifices are not always intended in these descriptions. First, let us discover its historical background and then search for principles we can apply as Christians. Concerning ceremonial sacrifices offered at the Tabernacle and Temple, The Cambridge Bible for Schools and Colleges in its note on Leviticus 7:11-12 explains that thanksgiving offerings were one of three kinds of peace offerings: “For thanksgiving (Leviticus 7:12), to commemorate deliverance from sickness or danger. In Psalms 107, after mentioning perils out of which the Lord delivers man, the Psalmist says ‘let them offer the sacrifices of thanksgiving’ (Leviticus 7:22)” (e-Sword 12.2).

Sacrifices don’t have to be physical

Dake’s Annotated Reference Bible note on Psalm 116:17 explains how the term sacrifices is used in the Old Testament:

Sacrifices are often distinguished from burnt offerings, though burnt offerings were also sacrifices (Exodus 20:24; Leviticus 1:3-17). Sacrifices were not all burnt offerings; some were poured out and others eaten. Anything offered to God is a sacrifice: firstborn sons (Exodus 13:15); praise (Psalm 107:22; Psalm 116:17; Hebrews 13:15); a broken and contrite heart and spirit (Psalm 51:17); the offering of Christ on the cross (1 Corinthians 5:7); and many other kinds as well. (Bible Analyzer 5.4.1.22)

The sacrifice of thanksgiving was not always a physical offering on the altar. Some sources note that it was a public acknowledgment denoting worship or adoration of the Great God. The Pulpit Commentary, edited by H. D. M. Spence and Joseph S. Exell, for Psalm 116:17 notes that the psalmist’s reference here is scarcely “…an actual sacrifice. Rather, simple thanksgiving, which, from a sincere heart, is the best sacrifice (see Psalm 50:14 and Hosea 14:2)” (e-Sword 12.2). It then offers this explanation: “Religion is not acts, but it can express itself in acts. Religion is heart-feeling. It is the devotion of a man’s self to God. Formal sacrifices are but the representation of the spiritual sacrifices for which God calls; and their value depends on the spiritual sacrifice being offered through them. ‘They that worship the Father must worship him in spirit and in truth'” (Ibid.).

“Worship Him in spirit…”

From this, we learn there are spiritual sacrifices. The Bible describes several spiritual sacrifices that Christians should offer, as itemized by R.A. Torrey’s New Topical Textbook:

  • Prayer (Psalm 141:2)
  • Thanksgiving (Psalm 27:6; 107:22; 116:17; Hebrews 13:15)
  • Devotedness (Romans 12:1; Philippians 2:17)
  • Benevolence (Philippians 4:18; Hebrews 13:16)
  • Righteousness (Psalm 4:5; 51:19)
  • A broken spirit (Psalm 51:17)
  • Martyrdom (Philippians 2:7; 2 Timothy 4:6) (e-Sword 12.2).

The Thompson Chain Reference Bible lists verses showing that God would rather have sincere praise and thanks from obedient lives than thousands of animal sacrifices: “1 Samuel 15:22; Psalm 40:6; 51:16, 17; Isaiah 1:11; Hosea 6:6; Matthews 9:13;12:7; Hebrews 9:9” (e-Sword 12.2).

Hymns of Thanksgiving

Believers do publicly praise God on Thanksgiving Day when someone leads in prayer as a family gathers around the table before they begin to eat. Our American tradition has biblical roots to the ancient Israelites. Some feasters add Bible reading before the prayer. There are numerous thanksgiving psalms in our Bible, including several in Psalms 107-150, considered Book 5 of the 5 books of the Psalms. Bob Utley’s You Can Understand the Bible offers this set of “…hymns of thanksgiving, 9-10; 11; 16; 30; 32; 34; 92; 116; 138…” (e-Sword 12.2). Some people read one of these psalms before their Thanksgiving prayer. Psalm 100 is one this writer has customarily read for several years.

The Bridgeway Bible Dictionary in its article on Thanksgiving explains the occasions when God’s people should give thanks to our Great God:

The lives of God’s people are to be characterized by the offering of thanksgiving to God always, for everything, and in all circumstances (Eph 5:19-20; Phi 4:6; 1Th 5:18). They are to give thanks for blessings, spiritual and physical (Col 1:12; 1Ti 4:3-4), in their own lives and in the lives of others (Act 28:15; 2Th 1:3; 2:13). Thanksgiving is part of praise, prayer and worship (Psa 95:1-7; 116:17; Col 4:2; Rev 7:12; 11:17). (Bible Analyzer 5.4.1.22) 

Through this brief study, we have learned that there are several ways to offer sacrifice to God. No longer do Christians travel to the Tabernacle or Temple to offer physical thanksgiving or praise sacrifices to God. However, the Scriptures provided in this study declare there are spiritual sacrifices even more important to God. God desires such praise and thanksgiving. The King James Bible Commentary provides a fitting summation of the lesson from Psalm 116:17: “This is not an actual sacrifice, but rather a heart filled with grateful praise to which is given voice” (Thomas Nelson Publishers, 2005, p. 642).

Despite the difficult year the world has endured, Christians have much for which to be thankful. Count Your Blessings has been a popular hymn over the decades. It encourages us to “name them one by one.” If we begin to do so, we would soon realize how large a list of blessings we can thank God for this Thanksgiving Day. Let us offer Him the “sacrifice of thanksgiving” that is well-pleasing.


Kenneth Frank headshot

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.

Course Spotlight: Resist Demons!

Christ often dealt with those who were possessed by demons. How should we approach demons? What should we think about these evil beings?

Course Spotlight From The Life, Ministry, and Teachings of Jesus Christ: (Unit 2) The Galilean Ministry

Course Spotlight: Religion in Jesus’ Day

Who were the major religious influences during the time of Jesus Christ? How did their teachings differ from God’s way?

Learn about the four major religious groups who were dominant during Christ’s ministry!

Course Spotlight from The Life Ministry and Teachings of Jesus Christ: (Unit 1) The Early Life of Christ

Digging Deeper: Jeremiah’s Rescuer

Author: Mr. Kenneth Frank | Faculty in Theology, Living Education


Estimated Reading Time: 7 min.

Did you know that the prophet Jeremiah was thrown into a dungeon but was rescued by an Ethiopian eunuch?

Because Jeremiah faithfully prophesied the Babylonian captivity of the House of Judah and Jerusalem in 587/586 BC and urged surrender to the enemy forces, he was declared a traitor by his countrymen and punished.  In my daily Bible reading not long ago I revisited this story, sparking an idea for this Digging Deeper. Regular readers of this column may remember my article, “A Lesson from the Ethiopian Eunuch,” from the Book of Acts. Today’s Old Testament story will add the second of these two Ethiopian eunuchs who displayed more spiritual sense and faithfulness than most Jews of their time.

“…Ethiopia shall soon stretch out her hands unto God”

The scriptural references for this story are Jeremiah 38:7-13 and Jeremiah 39:16-18. As I checked a cross-reference from the story of the Ethiopian eunuch in Acts 8, I was drawn to a particular prophecy from the Book of Psalms: “Princes shall come out of Egypt; Ethiopia shall soon stretch out her hands unto God (Psalm 68:31 KJV)”. These two stories portray the active response by Ethiopian Gentiles to the God of Israel. These Africans recognized the superiority of Israel’s God and wanted to loyally serve Him. The Old Testament makes plain that God intended His salvation message to reach non-Israelite peoples. These two Ethiopians, separated by several centuries, displayed courageous responsiveness that many of God’s elect nation did not.

Servant of the King

During the Babylonian siege of the House of Judah, the Jewish king, Zedekiah, acquiesced to some of his princes who requested that Jeremiah be cast into a dungeon (probably a cistern) for his pointed preaching (Jeremiah 38:1-6). The ESV Study Bible comments that “Cisterns were dug out of rock, had a small opening, and spread out at the bottom. Escape from such a place was virtually impossible, so perhaps only notorious prisoners were put there…(Tecarta Bible App)”. Because of the prolonged siege, the cistern may have had only mire (mud) and not water. Being left there with no food would induce Jeremiah’s slow, filthy death. Recognizing the threat to the prophet’s life, an Ethiopian eunuch came to the rescue (Jeremiah 38:7-9). This man’s name was Ebed-melech, which means “servant of the king.” The Expository Notes of Dr. [Thomas L.] Constable defines his origin: “He happened to be an Ethiopian or Cushite (from modern-day southern Egypt, northeastern Sudan, Eritrea, and northern Ethiopia) (e-Sword 12.2)”.

Ebed-melech is described as a eunuch. Most likely, this meant that he was an emasculated man who was placed in charge of the king’s harem, ensuring that he would not stealthily beget the heir to the throne. This extreme measure preserved royal bloodlines. The word later evolved in common usage to refer to a high court official (chamberlain), whether or not the man had been physically altered. Even into fairly modern times, this practice of castration of servants was common in royal courts. Notice this comment from The Jamieson, Fausset, and Brown Commentary: “The eunuchs over harems in the present day are mostly from Nubia or Abyssinia (e-Sword 12.2)”.  Physically mutilated men were forbidden from entering into the congregation of Israel (Deuteronomy 23:1). As a result, Ebed-melech served the king as his slave with a courtly position but was not a full Jewish convert. This office gave him frequent access to the king himself, enabling him to appeal to King Zedekiah for Jeremiah’s life (Jeremiah 38:8-9).

Who was Ebed-Melech?

The Pulpit Commentary, edited by H. D. M. Spence, D.D. and Joseph S. Exell, M.A. characterizes this man who came to Jeremiah’s rescue as

“(1) An alien. A negro, and not a Jew, and one from his office disqualified from participating in the benefits of the covenant. It is the more remarkable that none of Jeremiah’s countrymen interposed.

(2) A servant of a vicious king. The establishments of such princes are usually stamped with the same character, and their members are but the creatures of their masters. There is something doubly unlooked for, therefore, in such an advocate and friend. It is like a salutation from one of ‘Caesar’s household.’ [in the time of Paul in Rome]

(3) It is also probable that he was one called out by the occasion. No mention of him is made either before or after.” (e-Sword 12.2)

As a castrated male, Ebed-melech had no hope of becoming a Jewish proselyte to the Israelite faith. However, Ebed-melech had more spiritual sense than most native Jews during this tragic period. He recognized the injustice shown to one of God’s faithful prophets and was moved with compassion for Jeremiah. The Preacher’s Complete Homiletical Commentary, edited by Joseph S. Exell, explains that this Ethiopian eunuch was:

“1. Deeply affected by the miseries of God’s servant (Jeremiah 38:7). To hear of what was done troubled him. He had ‘a heart at leisure for itself to soothe and sympathise.’

2. Impelled by pity to attempt his help (Jeremiah 38:8). Not passive sympathy only; he set himself to aid his deliverance. ‘A little help is worth a deal of pity.’

3. Saw the wickedness of the cruelty shown to Jeremiah (Jeremiah 38:9). The inhumanity was shocking to his kind nature; but the sin of it was equally evident, for abuse of God’s messenger was defiance of God!

4. Dealt very tenderly with him in rescuing him (Jeremiah 38:12). His gentleness is touching. He realised how sick and weak the prophet must be through the horrors of his imprisonment, and from being deprived of food. A tender heart makes the hand gentle.” (e-Sword 12.2)

An Unexpected Friend

Robert Hawker’s Poor Man’s Commentary explains the significance of this act: “See how the Lord raiseth instruments, from the most unexpected quarters, for the deliverance of his people. Here was a stranger, and a Gentile, prompted to fly to the rescue of one of the Lord’s prophets, when all the people of the land were consenting to his death (e-Sword 12.2)”. This story portrays how impious and uncivil were most of the national and religious leaders of the House of Judah before its captivity to Babylon. Fausset’s Bible Dictionary draws out a lesson for us: “Often God raises friends to His people from quarters from whence least they could expect it. Ebedmelech’s courageous interference in Jeremiah’s behalf, at a time when he might naturally fear the wrath of the princes to which even the king had to yield (Jeremiah 38:4-13; 39:16-18), brought deliverance not only to the prophet, but ultimately to himself as his reward from God (e-Sword 12.1).” Jeremiah was rescued from the dungeon because of the efforts of this merciful and brave Gentile (Jeremiah 38:10-13). For his faithfulness to Jeremiah, God protected Ebed-melech when the city of Jerusalem finally fell to the Babylonians, during which time thousands of Jews perished (Jeremiah 39:16-18). Ebed-melech had put his trust in the God of Israel (Jeremiah 39:18).

Matthew Henry’s Commentary on the Entire Bible summarizes the character of this faithful African: “Christ found more faith among Gentiles than among Jews. Ebed-melech lived in a wicked court and in a very corrupt degenerate age, and yet had a great sense both of equity and piety. God has his remnant in all places, among all sorts. There were saints even in Caesar’s household (e-Sword 12.2)”. Israelite genetics do not matter to God as much as responsive, faithful, and obedient hearts of those who desire to serve him. These two Ethiopians longed to serve the God of Israel as best they could. They were not granted all the privileges of God’s nation but they possessed the kind of responsive faith that God treasures. What a touching lesson may be drawn from this little-known story for believers of all nationalities today!


Kenneth Frank headshot

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.