Peter had a vision that many have taken as a revelation that unclean meats could now be eaten. Is this really what the Bible is talking about in Acts 10:1-16? And how often do those confused on this topic read the rest of the chapter? Find out more about what Peter’s Vision was all about and the setting surrounding it.
COURSE SPOTLIGHT FROM ACTS OF THE APOSTLES: (UNIT 2) APOSTOLIC TOUR
Author: Mr. Kenneth Frank | Faculty in Theology, Living Education
Estimated reading time: 8 min.
The Jewish governor of Judea challenged his compatriots to unite and complete a project to protect Jerusalem and its inhabitants from their enemy’s opposition.
Decades earlier, the ancestors of these folks had built a semblance of a sacrificial altar and later a temple. But Jerusalem was undefended from hostile neighbors since it had no protective wall. The Bible records that the Jews recognized the importance of their participation to build a wall and worked with determination through the effective leadership of their governor. This Digging Deeper recounts this story to grasp an applicable lesson for God’s people who perform His work today.
This building project occurred during the Persian Empire period of Old Testament history. Judea and much of the Ancient Near East were governed by this vast empire. Starting with Persia’s king, Cyrus, the people of the House of Judah were permitted to depart from the land of their captivity to rebuild their temple and city if they remained loyal to the Persian king and were peaceful contributors to the realm. Cyrus followed a policy of repatriation for the Jews and other formerly captive peoples, as noted in history.
Decades later, King Artaxerxes of Persia appointed as governor of Judea his cupbearer, Nehemiah (Nehemiah 1:11), to direct the project of rebuilding the walls around Jerusalem. The entire Book of Nehemiah details this exciting saga of Nehemiah’s leadership over God’s people who accepted this challenge. They had lacked the necessary leadership until Nehemiah arrived. The Jews were being opposed by many nearby enemies. A wall around the city was vital for their protection.
John Gill’s Exposition of the Bible summarizes Nehemiah 4: “This chapter relates, how the Jews, while building, were mocked by their enemies, to which no answer was returned but by prayer to God, and they went on notwithstanding in their work, Nehemiah 4:1 and how that their enemies conspired against them, to hinder them by force of arms, Nehemiah 4:7 to oppose which, both spiritual and temporal weapons were made use of, so that the work was still carried on, Nehemiah 4:13” (e-Sword 13.0.0).
In Nehemiah 4:1, Sanballat, the satrap (governor of a whole province) for Samaria, mocked the Jews and worked to discourage their progress. Nehemiah turned to God in prayer after learning of Sanballat’s opposition (Nehemiah 4:4-5). Arno Gaebelein’s Annotated Bible notes that this “… is another of the brief ejaculatory prayers of Nehemiah. There are seven of them in this book: chapters 2:4; 4:4-6; 5:19; 6:14; 13:14, 22, 29” (e-Sword 13.0.0). Nehemiah’s effective leadership skills were the result of his constant prayer.
Our focus verse details what followed: “So built we the wall; and all the wall was joined together unto the half thereof: for the people had a mind to work” (Nehemiah 4:6 KJV throughout). Adam Clarke’s Commentary on the Bible explains the Hebrew of this passage: “The original is very emphatic: ויהי לב לעם לעשות vayehi leb leam laasoth, ‘For the people had a heart to work.’ Their hearts were engaged in it; and where the heart is engaged, the work of God goes on well” (e-Sword 13.0.0).
David Guzik’s Enduring Word Commentary makes this vital point about the result of Nehemiah’s prayer: “The immediate answer to the prayer made no difference in the enemies. The prayer was answered in the people of God doing the work. Nehemiah’s prayer asked God to take care of his enemies, and God answered by taking care of His people… We often miss God’s answer of our prayers, because we pray for Him to do a work in the lives of others we are in conflict with – and He answers by moving in our lives, but we resist that moving. It is as if He tried to give us a mind to work in a situation, but we resisted it” (e-Sword 13.0.0).
Commenting on the importance of joining prayer to work, The Bible Knowledge Commentary, Old Testament asserts: “After praying, Nehemiah and the Jews continued with the work. Some Christians pray and then wait for things to happen, but not Nehemiah! As in all his efforts, he blended the divine perspective with the human. He faced Sanballat’s opposition with both prayer and hard work. Once he committed the problem to the Lord, he trusted God to help them achieve their goal” (Victor Publishing, 2000, p. 682). This combination of prayer and work empowers God’s people to perform His will.
HandFuls on Purpose, Vol. 06, (1) by James Smith and Robert Lee provides three vital actions taken by these Jews:
“1. A Mind to Work (Nehemiah 4:6). They had no mind to sit moping over their difficulties, or to spend their time in mere talk or fault-finding. The love of God constrained them…
2. A Heart to Pray. ‘Nevertheless, we made our prayers unto God’ (Nehemiah 4:9). A working mind should always be accompanied with a praying heart…
3. An Eye to Watch. ‘We set a watch against them day and night’ (Nehemiah 4:9). Watching and praying are frequently linked together in the Scriptures of truth (see Matthew 26:41; Mark 13:33; Ephesians 6:18; 1 Peter 4:7)” (Bible Analyzer 5.4.1.22).
Christians need to join prayer with watchfulness, as K.L. Brooks’ Summarized Bible declares: “Nehemiah 4:13. Having prayed, they set a watch. We cannot secure ourselves by prayer, without watchfulness. Matthew 26:41. Prayer without watchfulness is presumption. Watchfulness without prayer is hypocrisy” (e-Sword 13.0.0). This is an example of faith as displayed by works. Brooks continues with another lesson on watchfulness: “God’s people are often a despised people, loaded with contempt, but the reproaches of enemies should rather quicken them to duty than drive them from it. Those who cast contempt on God’s people, in reality despise God Himself and prepare for themselves everlasting shame” (Ibid.).
The good news is that these pioneers did complete the wall they had built only halfway in chapter 4: “So the wall was finished in the twenty and fifth day of the month Elul, in fifty and two days” (Nehemiah 6:15 KJV). Fifty-two days was record time. Nehemiah’s leadership in this project was vital. Charles Simeon’s Homileticae explains the state of the project before he came: “The walls of Jerusalem still continued in their desolate condition, notwithstanding the Jews had returned thither about ninety years: but, at the instigation of one single man, the people combined; and engaging heartily in the work, they effected in a short space of time what had appeared utterly impracticable: Nehemiah says, ‘So built we the wall; for the people had a mind to work’” (e-Sword 13.0.0).
Ger deKoning’s KingComments makes some pointed remarks on Nehemiah 4 that Christians must consider: “There is a kind of people who stand by and comment from the sidelines, but disappear when there is opposition. Some also want to contribute in an easy way, so they avoid effort. They send money – and insist on getting proof of payment in order to be able to use the gift as a tax-deductible item – and in doing so they think they can redeem their service in the kingdom of God. But they do not have a heart to work. Work in and for the church is not regulated by a collective labor agreement” (BPBible 0.5.3.1).
God’s people have always faced opposition from those who insist their work must be stopped. The Popular Commentary by Paul Kretzman provides the proper response: “Those who undertake the work of the Lord in true faith will not permit the ridicule of the enemies to discourage them, but will piously trust in the power of God to support them” (e-Sword 13.0.0). A New Testament admonition parallels this lesson from Nehemiah: “Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord” (1 Corinthians 15:58 KJV).
As Christians approach the very end of the age, this will be even more important for God’s work to be completed through them. Matthew Henry’s Commentary on the Whole Bible offers two final lessons: “1. Good work goes on well when people have a mind to it. 2. The reproaches of enemies should rather quicken us to our duty than drive us from it” (e-Sword 13.0.0).
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.
Look at some of the frequently asked questions regarding Passover. With Passover quickly approaching now is the time to study and make sure you know the answer to these questions!
Course Spotlight From God’s Feast Days: Passover
Author: Mr. Kenneth Frank | Faculty in Theology, Living Education
Estimated reading time: 8 min.
He asked Christians in Rome to warmly welcome her when she arrived. In the last chapter of his epistle to them, Paul commends a woman who was on her way there who had served the brethren of Cenchrae, in modern Greece, and him personally. This Digging Deeper discovers who this outstanding female Christian was, why Paul praised her, and the assignment he gave her.
In this study we focus on: “I commend unto you Phebe [or, Phoebe] our sister, which is a servant of the church which is at Cenchrea: That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also (Romans 16:1-2 KJV throughout). This is the only mention of her in our New Testament and nothing further is known about her. Nonetheless, what an impression she made on Paul, as we will discover. She was one of those women who labored with Paul in the Gospel (Philippians 4:3), not in preaching (1 Corinthians 14:34), but in serving.
M.R. Vincent’s Word Studies in the New Testament explains Phebe’s circumstance: “Conybeare (‘Life and Epistles of St. Paul’) assumes that Phoebe was a widow, on the ground that she could not, according to Greek manners, have been mentioned as acting in the independent manner described, either if her husband had been living or she had been unmarried” (e-Sword 13.0.0).
Paul probably wrote his Epistle to the Romans from Corinth during his third evangelistic journey. Phebe likely was the one who either transported Paul’s Epistle to the Romans or traveled with those who did. Hastings’ Dictionary of the Apostolic Church explains why it was transported by a friend instead of the official postal service: “The Imperial post was not available for private correspondence, and such a letter could be sent only by special messenger or by a trusted friend who happened to be travelling” (e-Sword 13.0.0).
Paul commends Phebe unto the Roman brethren. Webster’s 1913 Unabridged Dictionary, in its second definition, defines this word and illustrates it from Romans 16:1: “To recommend as worthy of confidence or regard; to present as worthy of notice or favorable attention” (Bible Analyzer 5.4.1.22). Paul provided her a letter of commendation, as explained by the NIV Cultural Backgrounds Study Bible: “People of high status wrote letters of recommendation to peers on behalf of those of somewhat lower status. Often such a letter introduced the letter’s bearer, praising them and showing why they merited the help requested. The bearer of a document might also be called on to explain the sense of the document, making Phoebe’s qualifications important here” (Tecarta Bible App). At that time, supposed emissaries for Paul could turn up in a city purporting to bring word from Paul yet deceive brethren (2 Thessalonians 2:2). Signed letters from the apostles authenticated their true representatives.
In Romans 16, Paul greets several brethren in this capital city. Henry Morris’ Defender’s Study Bible makes this key point: “Phebe is the first of thirty-five personal names mentioned in this last chapter of Paul’s letter to the Romans, most of whom are mentioned nowhere else in Scripture. The reason why so much apparently personal information was included in the Scriptures by the inspiration of the Holy Spirit is probably to illustrate the Spirit’s concern with individuals” (e-Sword 13.0.0).
Paul greets these brethren from his location in southern Greece today. The NIV Biblical Theology Study Bible explains how he knew them: “Paul had been engaged in missionary work for 25 years when he wrote Romans. He had developed relationships with believers scattered all across the eastern Mediterranean world” (Tecarta Bible App). Evidently, these folks now lived in Rome. This source continues: “Phoebe was a prominent Christian who was planning to travel to Rome. Paul probably took the opportunity of her planned trip to entrust her with the delivery of his letter to the Roman Christians” (Ibid.).
The Expository Notes of Dr. Constable declares Paul gave special mention of several women in this chapter: “Notice that the ministry of women in the Roman church is quite evident in this chapter. Paul referred to nine prominent women: Phoebe, Prisca, Mary, Tryphena, Thyphosa, Persis, Rufus’ mother, Julia, and Nereus’ sister” (e-Sword 13.0.0).
Lange’s Commentary on the OT and NT explains that Phebe’s name: “…is derived from Φοῖβος, Phœbus (Apollo) [the sun god], but there is nothing remarkable in this, since the etymology would be as little recalled then, as now, in the case of proper names.—R.] See 2 Corinthians 5:12” (e-Sword 13.0.0). One may wonder why she retained a pagan name after her conversion. The Cambridge Bible for Schools and Colleges clarifies: “The early Christian converts seem to have had no scruple in retaining a pre-baptismal name even when the name (as in this case) was that of a heathen deity. Cp. Hermes, (Romans 16:14); Nereus, (Romans 16:15); and such derivative names as Demetrius (3 John 1:12)” (Ibid.).
Paul first refers to Phebe as our sister – i.e., a fellow believer. Then he calls her a servant. This has aroused much scholarly discussion on just how Paul used this term so early in the history of the Church of God. The ESV Study Bible explains: “Scholars debate whether Phoebe is a servant in a general sense, or whether she served as a deacon [deaconess], since the Greek word diakonos can mean either ‘servant’ (13:4; 15:8; 1 Cor. 3:5; 1 Tim. 4:6) or ‘deacon’ (referring to a church office; Phil. 1:1; 1 Tim. 3:8, 12)” (Tecarta Bible App). Later the office of deaconess became an ordained position in the church. However, it is unclear here whether Paul intended this meaning.
Paul writes that Phebe had served the church at Cenchrea. The NIV Biblical Theology Study Bible reports that this location was: “A port about six miles (nine kilometers) from Corinth, where Paul is apparently located as he writes this letter (Acts 20:2-3)” (Tecarta Bible App). M. R. Vincent’s Word Studies in the New Testament describes Cenchrea further: “It was a thriving town, commanding a large trade with Alexandria, Antioch, Ephesus, Thessalonica, and the other cities of the Aegean. It contained temples of Venus, Aesculapius, and Isis. The church there was perhaps a branch of that at Corinth” (e-Sword 13.0.0).
In Romans 16:2, Paul asks the Roman brethren to receive Phebe in the Lord – i.e., as a fellow believer. Then he calls her a succourer (i.e., benefactor or patron). The NIV Biblical Theology Study Bible defines this word as: “The ‘patron,’ an important figure in the Greco-Roman world who used their money and influence to support various causes. Phoebe used her worldly advantages to help many believers, including Paul himself” (Tecarta Bible App).
The NIV Cultural Backgrounds Study Bible describes benefactors further: “Wealthy benefactors helped their cities or other people, who in turn owed them honor. Most benefactors were male, but a number (some estimate 10 percent) were women. Benefactors of religious associations often allowed the latter to meet in the benefactors’ homes. Letters were normally carried by travelers. Phoebe is probably a well-to-do businesswoman traveling on business; Corinth and Rome had close trade ties” (Tecarta Bible App).
When Paul declares in Romans 16:2 that she had been a succourer of himself also, he may have meant that she had been instrumental in his recovery from an illness, as explained by Hasting’s Dictionary of the Apostolic Church: “Gifford (op. cit. p. 231) conjectures that the personal reference (‘and of mine own self’) may be to an illness in which Phoebe ministered to St. Paul at Cenchreae, and that his recovery was the occasion of his vow [Acts 18:18]. Certainly we may assume that she received him into her home when he visited or passed through Cenchreae (cf. Lydia at Philippi, Acts 16:15; 40), and that she ‘mothered’ him as did the mother of Rufus (Romans 16:13)” (e-Sword 13.0.0).
Barclay’s Daily Study Bible notes the importance of women to the early New Testament church: “There can have been no time in the Christian Church when the work of women was not of infinite value. It must have been specially so in the days of the early Church. In the case of baptism by total immersion, as it then was, in the visitation of the sick, in the distribution of food to the poor, women must have played a big part in the life and work of the Church, but they did not at that time hold any official position” (e-Sword 13.0.0).
Phebe must have been an outstanding female servant of God’s church in the first century to whom Paul likely entrusted this treasured epistle. Paul’s description of her, though in only two verses, stands as a testament to his appreciation for the many women who backed him in his difficult circumstances of preaching the gospel to the ends of the earth (Acts 1:8).
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.
In Exodus 12:6, the Israelites were commanded to kill the Passover lamb at “twilight.” This phrase has been at the center of a debate that has caused some to observe the Passover on the wrong day – at least according to what we teach in the Living Church of God.
Course Spotlight From God’s Feast Days: Passover
Why do we observe the Passover in the evening at the beginning of Abib 14, while today’s Jews observe it at the beginning of Abib 15?
Honesty is a value that is needed in the workplace. A person’s character is measured by the level of honestly they exhibit each day regardless of their circumstances. In fact, the only way to achieve personal growth is to honestly and courageously assess life’s challenges.
Course Spotlight From Christian Business and Finance: Business Relationships in the Church
Author: Mr. Kenneth Frank | Faculty in Theology, Living Education
Estimated reading time: 8 min.
Christians understand that when He returns to take command of His kingdom He will be adorned with many crowns (Revelation 19:12). Even before He died, He was crowned and proclaimed king. However, it was not a proclamation by believers. Additionally, this crowning relates to the curse upon the earth from Genesis 3. What type of crown was this and how does it relate to the curse? This Digging Deeper recounts this event to discover its spiritual significance.
Our focus verse is: “And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!” (Matthew 27:29 KJV throughout). This heartless act by the Roman soldiers as executioners is also recorded in Mark 15:17; John 19:2; John 19:5.
This scene occurs not long before Jesus was taken to Calvary to be crucified. Because of their military experience, these hardened and brutal Roman soldiers placed little value on human life. They mocked this helpless Jew who had been turned over to them for crucifixion by the Roman governor, Pilate.
Before capturing the spiritual significance of this encounter, it is necessary to examine a couple of words used in this verse. Gary Everett’s Study Notes on the Holy Scriptures claims the word platted comes from the “The Greek verb πλέκω (G4120) which means, ‘to twine, braid.’ This word is only used three times in the New Testament, and only in reference to this crown of thorns” (e-Sword 13.0.0). This organic crown was braided into the shape of a victor’s laurel. Ethelbert Bullinger in his Companion Bible attests that the Greek word for crown is “Stephanos (used by kings and victors); not diadema, as in Revelation 12:3; 13:1; 19:12″ (Ibid.). Victors’ garlands in Greco-Roman games were woven from leafy twigs of local plants, shrubs, or trees.
The NIV Cultural Backgrounds Study Bible provides pertinent historical background: “Hellenistic [Greek culture] vassal princes wore garlands; soldiers may have used an available shrub such as acanthus to weave a wreath for Jesus. Imitating Hellenistic garlands, the soldiers may have intended the thorns to point especially outward, but some of the thorns would nevertheless turn inward, scraping the scalp. Scalp wounds bleed particularly profusely” (Tecarta Bible Apps). David Guzik’s Enduring Word Commentary additionally notes: “Kings wear crowns, but not crowns of torture. The specific thorn-bushes of this region have long, hard, sharp thorns. This was a crown that cut, pierced, and bloodied the head of the King wearing it” (e-Sword 13.0.0).
Royal diadems were much more elaborate, as Albert Barnes’ Notes on the Bible explains: “A crown was worn by kings, commonly made of gold and precious stones. To ridicule the pretensions of Jesus that he was a king, they probably plucked up a thornbush growing near, made it into something resembling in shape a royal crown, so as to correspond with the old purple robe, and to complete the mockery” (e-Sword 13.0.0). As John Bengel’s Gnomon New Testament asserts, “They treated Jesus as a madman who fancied Himself a King” (Bible Analyzer 5.4.1.22).
Various suggestions have been offered over the years as to which thorny bush was chosen for this crown. However, Henry Alford’s The Greek Testament cautions: “It does not appear whether the purpose of the crown was to wound, or simply for mockery—and equally uncertain is it, of what kind of thorns it was composed…Some flexile shrub or plant must be understood—possibly some variety of the cactus or prickly pear” (e-Sword 13.0.0).
The Biblical Illustrator by Joseph S. Exell adds: “According to the Rabbis and the botanists, there would seem to have been from twenty to twenty-five different species of thorny plants growing in Palestine; and different writers have, according to their own judgment or fancies, selected one and another of these plants as the peculiar thorns which were used upon this occasion. But why select one thorn out of many?” (e-Sword 13.0.0). However, there is a more substantial significance.
The NET Bible provides a hint of the spiritual significance of this act: “In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Genesis 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the ‘radiant corona’ portrayed on the heads of rulers on coins and other artifacts in the 1st century” (e-Sword 13.0.0).
This source asserts that apart from the specific thorn employed, more important is the connection of thorns to the first human sin described in Genesis. When one reads the punishment God imposed after this sin, it becomes plain that God cursed the serpent and the ground from which Adam and Eve would grow their food. Instead of the unhindered harvest of luscious fruits and vegetables, the ground would yield thorns and thistles to impede their efforts (Genesis 3:14, 17). Because of Jesus’ future sacrifice for sin, God did not curse Adam and Eve directly though they would suffer sin’s consequences in painful childbirth and laborious work (Genesis 3:16-19).
Joseph S. Exell’s The Biblical Illustrator comments on the relationship of thorns to sin: “It may well be that more than one kind of thorn was platted in that crown: at any rate sin has so thickly strewn the earth with thorns and thistles that there was no difficulty in finding the materials, even as there was no scarcity of griefs wherewith to chasten Him every morning and make Him a mourner all His days” (e-Sword 13.0.0).
Matthew Henry’s Commentary on the Whole Bible establishes this spiritual significance: “[1.] Thorns came in with sin, and were part of the curse that was the product of sin, Genesis 3:18. Therefore Christ, being made a curse for us, and dying to remove the curse from us, felt the pain and smart of those thorns, nay, and binds them as a crown to him (Job 31:36); for his sufferings for us were his glory” (e-Sword 13.0.0).
Jesus vicariously suffered by bearing on Himself this curse, represented by the thorns. John Trapp’s A Commentary on the Old and New Testaments elaborates: “Christ, by wearing this crown of thorns, the firstfruits of the curse, took away the sin and curse of all his people; who must therefore, by their obedience, set a crown of gold on his head, Song of Solomon 3:11…” (e-Sword 13.0.0). Christ’s crown of thorns will be replaced by His bejeweled royal diadems (Revelation 19:12) when He sits upon the throne of David (Luke 1:32).
Matthew Henry goes on to explain two more significances of the thorns of Genesis: “[2.] Now he answered to the type of Abraham’s ram that was caught in the thicket, and so offered up instead of Isaac, Genesis 22:13. [3.] Thorns signify afflictions, 2 Chronicles 33:11. These Christ put into a crown; so much did he alter the property of them to them that are his, giving them cause to glory in tribulation, and making it to work for them a weight of glory.” (e-Sword 13.0.0). When Abraham was instructed to sacrifice his son, Isaac was a type of Christ, and Abraham in this action was a type of the Father.
Bob Utley’s You Can Understand the Bible takes this significance a step further: “The ‘crown of thorns’ may allude to (1) mocking Jesus’ claim to kingship or (2) the curse of Genesis 3:18 (cf. Galatians 3:13). Thorns are a symbol of rejecting the gospel (cf. Hebrews 6:8)” (e-Sword 13.0.0). Those who reject Jesus’ sacrifice for them will continue to experience the effects of the curse in their efforts to save themselves.
This mockery of Jesus as a king did not involve only these Roman soldiers, as A New and Concise Bible Dictionary by George Morrish explains: “Though applied to His sacred head by the rough soldiers, it was connived at by Pilate, who presented the Lord in this garb to the Jews, but which only drew forth their cry, ‘Crucify Him.’ We read that the robe was taken off Him, but nothing is said of the crown, so that He may have worn that on the cross” (Bible Analyzer 5.4.1.22). If this was the case, during His crucifixion Jesus suffered not only the nails of the cross and the spear wound of the Roman soldier but also the crown of thorns jammed into his skull.
Jesus’ crown of thorns should instill in all believers a terrifying awareness of the consequences of their sins. Jesus willingly took upon Himself this curse so that they may be forgiven and enter His kingdom as kings and priests (Revelation 1:6; 20:6). Each of these two offices provides distinguishing headwear to signify leadership. Priestly miters and kingly crowns will likely be worn by those Jesus has saved and transformed (Exodus 28:40-29:6). This results from Jesus bearing their crowns of thorns.
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.
Learn more about the usage of the “Crown” in the New Testament and take a short quiz to test your understanding!
Course Spotlight From The General Epistles: (Part 1) The Letters of James and Peter
Author: Mr. Kenneth Frank | Faculty in Theology, Living Education
Estimated reading time: 7 min.
This relationship is so extraordinary, it took a newly created word to explain its meaning in English. This Digging Deeper uncovers the deeper meaning of the magnificent biblical word lovingkindness to better understand the special relationships of God and His saints.
The Coverdale Bible was the first complete modern English translation of the Bible and the first complete printed Bible translation into English. Coverdale realized there was no one English word to fully translate the original Hebrew word, so he brought together two English words: loving and kindness. English translations following Coverdale’s continued to employ this word. Hastings Dictionary of the Bible explains this word’s meaning: “Two ideas are blended in this expressive word; it denotes kindness which springs from the loyalty of love” (e-Sword 13.0.0). Marital love is comparable to this relationship – e.g.: “And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies” (Hosea 2:19).
Our focus verse is the first time this English word appears in our Bible: “Shew thy marvellous lovingkindness, O thou that savest by thy right hand them which put their trust in thee from those that rise up against them” (Psalm 17:7 King James Version throughout). David was in danger of his life at this time, as Adam Clarke’s Commentary on the Bible explains: “David was now exposed to imminent danger; common interpositions of Providence could not save him; if God did not work miracles for him, he must fall by the hand of Saul. Yet he lays no claim to such miraculous interpositions; he expects all from God’s lovingkindness” (e-Sword 13.0.0).
The Expository Notes of Dr. Constable explains why David could rely on his relationship with the Everlasting God: “The psalmist based his request on God’s loyal love for him as seen in His deliverance of those who take refuge in Him. He called on God to deliver him immediately” (e-Sword 13.0.0). There are times in life when God’s people need immediate deliverance. For David, this was such a time. John Gill’s Exposition of the Bible describes what God’s people may expect from God’s lovingkindness: “Such is the lovingkindness of God to his people in Christ; which is sovereign, free, special, distinguishing, everlasting, and unchangeable; it is better than life, and passes knowledge; and which is set upon men and not angels, some and not all…” (Ibid.).
Be sure to notice in Psalm 17:7 that David prayed for marvelous lovingkindness. C.H. Spurgeon’s The Treasury of David explains the addition of this descriptor: “Marvellous in its antiquity, its distinguishing character, its faithfulness, its immutability, and above all, marvellous in the wonders which it works. That marvellous grace which has redeemed us with the precious blood of God’s only begotten, is here invoked to come to the rescue” (e-Sword 13.0.0). For Christians, this marvelous lovingkindness is the essence of Christ’s sacrificial love for them.
David Guzik’s Enduring Word Commentary tells us why David added this descriptive adjective: “Yet David spoke of more than lovingkindness here; he spoke of marvelous lovingkindness, and that by Your right hand. ‘The wonder of extraordinary love is that God should make it such an ordinary thing, that he should give to us “marvellous lovingkindness,” and yet should give it so often that it becomes a daily blessing, and yet remains marvellous still (Spurgeon)'” (e-Sword 13.0.0). How gracious is our God that such lovingkindness is an uninterrupted gift!
Ger de Koning’s Commentary on the Whole Bible challenges Christians to be mindful of God’s generosity: “This is a beautiful expression. Every display of God’s lovingkindness to us is a wonder. Do we also have an eye for that and bow down in worship to Him for it? The first wonder of God’s lovingkindness is that He has saved us (Titus 3:4-6). After that, He has shown us countless more wonders of His lovingkindness. Has He not often helped us in His lovingkindness in all kinds of situations, for which we ourselves saw no solution and for which we then resorted to Him?” (Bible Analyzer 5.4.1.22).
Longsuffering is invariably the translation of the Hebrew word hesed. The International Standard Bible Encyclopedia offers an etymology: “‘Lovingkindness’ in the King James Version always represents this word (30 times), but of ḥeṣedh there are many other renderings, e.g. ‘mercy’ (frequently), ‘kindness’ (38), ‘goodness’ (12). The word is derived from ḥāṣadh, meaning, perhaps, ‘to bend or bow oneself,’ ‘to incline oneself’; hence, ‘to be gracious or merciful’” (e-Sword 13.0.0).
The BiblicalTraining Library provides another explanation of the meaning of the Hebrew word: “Ḥesed in the OT signifies an attitude of either God or man born out of mutual relationship. Hesed is the attitude that each expects of the other, e.g., master/subject, host/guest, friend/relative. Primarily ḥesed is not a disposition but a helpful action; it corresponds to a relationship of trust. Hesed in a sovereign protects his dominion; ḥesed gives men security in their mutual dealings…However, the principal connotation of ḥesed is ‘loyal love’—a love which is associated with the covenant (Deuteronomy 7:12; 1 Samuel 20:8). Men could always rely upon the divine ḥesed.”
An example of the saints’ trust in God is: “How excellent is thy lovingkindness, O God! therefore the children of men put their trust under the shadow of thy wings” (Psalm 36:7 KJV). David proclaimed his trust in the Almighty: “Cause me to hear thy lovingkindness in the morning; for in thee do I trust: cause me to know the way wherein I should walk; for I lift up my soul unto thee” (Psalm 143:8).
The BiblicalTraining Library continues: “When ḥesed refers to God it indicates in general the divine love flowing out to sinners in unmerited kindness. On the divine side ḥesed comes to designate particularly grace. In a religious sense the ḥesed of God always signifies His merciful and faithful aid…God has promised ḥesed; one may expect it but dare never claim it.”
Notice how David requested this grace: “To the chief Musician, A Psalm of David, when Nathan the prophet came unto him, after he had gone in to Bathsheba. Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions” (Psalm 51:1). After his shameful conduct with Bathsheba, David needed lovingkindness!
The International Standard Bible Encyclopedia explains that hesed is also expected from God’s people: “Being such an essential and distinctive quality of God, the prophets taught that it should also characterize His people. It is part of the Divine requirement in Micah 6:8, ‘to love kindness’ (compare Zechariah 7:9, ‘Show kindness and compassion every man to his brother’)” (e-Sword 13.0.0). David set an example of sharing and proclaiming God’s lovingkindess to others: “I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation: I have not concealed thy lovingkindness and thy truth from the great congregation” (Psalm 40:10 KJV). This is an essential part of the message Christians are to proclaim through the gospel today!
The word lovingkindness does not appear in our New Testament. Rather, equivalent words there are “mercy” “goodness,” “kindness,” “brotherly love.” Cheyne, in the Encyclopedia Biblica notes that chesed [hesed] is answered by the Greek word philadelphia (ISBE, e-Sword 13.0.0). Philadelphian Christians should generously and consistently shower fellow believers with lovingkindness. God’s people not only receive such marvelous lovingkindness from God, but they are also expected to exhibit the same to others (John 13:35). In this way, God’s lovingkindness is paid forward. Lovingkindness is not just something we get – it is also something we give.
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.
Did you know? The entire chapters of Matthew 24, Mark 13 and Luke 21 are devoted to Jesus’ famous Olivet Prophecy—a vital prophecy describing the sequence of events leading directly to the end of civilization as we know it today, and leading to the beginning of a very different age.
COURSE SPOTLIGHT FROM The Life, Teachings, and Ministry of Jesus Christ: (Unit 3) The Judean Ministry