Digging Deeper: The Finger of God

/in

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

Estimated reading time: 8 min.

Did you know, that God is so powerful that He can work mighty miracles merely with His finger?

He truly is the Almighty, Who is omnipotent—all-powerful. He does not have to muster strength to work miracles. In Creation, He spoke the physical world into existence (Genesis 1). However, there are phrases in Scripture referring to His body parts employed for work. This Digging Deeper explores a peculiar expression used in both Testaments that expresses the mighty power of the Creator.

Four times in our Bible, the expression the finger of God appears. To understand what this expression signifies, let us first look at some articles from Bible reference works. Robert Hawker’s Poor Man’s Concordance declares: “This is a very common expression in Scripture, to denote the works of God. Thus the magicians in the court of Pharaoh were compelled to acknowledge the finger of God concerning several of the ten plagues of Egypt which the Lord brought upon the Egyptians” (e-Sword 13.0.0).

Significance of fingers

Fingers were important for conversation in that world, as explained by The International Standard Bible Encyclopedia: “The fingers are to the Oriental essential in conversation; their language is frequently very eloquent and expressive. They often show what the mouth does not dare to utter, especially grave insult and scorn” (e-Sword 13.0.0). Richard Watson’s Biblical and Theological Dictionary expands this thought: “To put forth one’s finger, is a bantering, insulting gesture. ‘If thou take away from the midst of thee the yoke, and the putting out of the finger,’ Isaiah 58:9; if thou take away from the midst of thee the chain, or yoke, wherewith thou loadest thy debtors; and forbear pointing at them, and using jeering or menacing gestures” (Ibid.) In effect, God insulted the Egyptian gods in the characteristic way of that period (Exodus 12:12).

The ISBE continues: “The ‘finger of God,’ like the ‘hand of God,’ is synonymous with power, omnipotence, sometimes with the additional meaning of the infallible evidence of Divine authorship visible in all His works (Psalm 8:3; Luke 11:20), especially in His law (Exodus 8:19; 31:18; Deuteronomy 9:10; compare Exodus 32:15, 32:16)” (e-Sword 13.0.0).

Egyptians versus God’s finger

The first place this phrase appears is: “Then the magicians said unto Pharaoh, This is the finger of God: and Pharaoh’s heart was hardened, and he hearkened not unto them; as the LORD had said” (Exodus 8:19 KJV throughout). This was what the magicians concluded during the third plague of lice upon Egypt. Albert Barnes’ Notes on the Bible reports: “This expression is thoroughly Egyptian; it need not imply that the magicians recognized Yahweh, the God who performed the marvel. They may possibly have referred it to as a god that was hostile to their own protectors” (e-Sword 13.0.0). Notice that they did not attribute this plague to the power of YHVH, the covenant name of God with Israel, but to elohim. Elohim is a word referring to any god. They acknowledged this was the result of the power of a god.

The Expository Notes of Dr. Constable explains: “The ‘finger of God’ (Exodus 8:19) is a phrase denoting creative omnipotence in Scripture (Exodus 31:18; Psalm 8:3; Luke 11:20)” (Ibid.). God was superior in power to all the Egyptian gods. We may wonder why the finger was chosen. Henry Morris’ Defender’s Study Bible provides this historical note: “Egyptian magical texts occasionally refer to ‘the finger of’ one of their gods or goddesses. Here they recognize the miracle as emanating from the finger of the true God of creation” (Ibid.). Dr. Peter Pett’s Commentary explains further: “In Egyptian texts we find reference to the ‘finger of Seth’ and ‘the finger of Thoth’. This was thus a typically Egyptian way of expressing the situation. We would say, ‘God must have had a hand in this.’ Note the use of ‘God.’ They were not thinking of Yahweh specifically, but of the divine” (Ibid.).

In this biblical text, the magicians were helpless in overturning this plague of lice. Matthew Henry’s Commentary on the Whole Bible perceptively notes: “God has the devil in a chain, and limits him both as a deceiver and as a destroyer; hitherto he shall come, but no further. The devil’s agents when God permitted them, could do great things; but when he laid an embargo upon them, though but with his finger, they could do nothing” (e-Sword 13.0.0)

Writing on stone

Our next two references relate to God’s inscribing the 10 Commandments on two stone tablets:

“And he gave unto Moses, when he had made an end of communing with him upon mount Sinai, two tables of testimony, tables of stone, written with the finger of God” (Exodus 31:18).

“And the LORD delivered unto me two tables of stone written with the finger of God; and on them was written according to all the words, which the LORD spake with you in the mount out of the midst of the fire in the day of the assembly” (Deuteronomy 9:10).

God made it truly clear that the 10 Commandments originated with God, not Moses. It ought to be referred to as “God’s law.” It is the “Mosaic law” only in a secondary and derivative sense. Henry Morris’ Defender’s Study Bible comments: “The fact that the Ten Commandments were written on stone by God Himself is stressed no less than seven times (Exodus 31:18; 32:15; 34:1,28; Deuteronomy 4:13; 9:10; 10:4). This is an indication of the importance placed by God on these stone-inscribed words” (e-Sword 13.0.0). Again, Morris states: “The fact that God wrote the Ten Commandments down Himself, rather than through a prophet, indicates the unique importance He places on these ten laws, as the foundation for all human legal systems. Also see note on Deuteronomy 9:10” (Ibid.)

We may wonder how God did it. Ellicott’s Commentary for English Readers addresses this question: ” We must understand that the tables were inscribed by some supernatural process, and not by any human hand. The exact nature of the supernatural process is not revealed to us” (e-Sword 13.0.0). Similarly, only He can inscribe His law on the hearts of Christians by the Spirit today (2 Corinthians 3:3). On the permanence of God’s law, notice David Guzik’s comment in his Enduring Word Commentary: “We often say that something can be changed because ‘it’s not written in stone.’ These commandments were written in stone” (Ibid.).

The Cambridge Bible for Schools and Colleges adds an important historical explanation on Exodus 31:18: “The practice of inscribing laws on tables of metal or stone was very general in antiquity: Rome, Athens, Crete, Carthage, Palmyra, Babylonia, all supply examples…That the tables on which the Decalogue was written are said to have been inscribed by ‘the finger of God’ (cf. Exodus 34:1) is an expression (Di.) of the sanctity and venerable antiquity attributed to them” (e-Sword 13.0.0). Its comment on Deuteronomy 9:10 is also insightful: “With His own voice, face to face, God spake the words of the covenant (Deuteronomy 4:12 f., Deuteronomy 5:4) and now with His own finger wrote them. Thus by a double metaphor is the directly divine origin and supreme sanctity of the Ten Words emphasised” (Ibid.). God’s spoken word and hands were significant in the Creation as well: (Psalm 8:3; 33:6).

Power in His finger

Our last reference comes from Jesus’ confrontation with critics who accused Him of employing the power of Beelzebub to work miracles. Instead, He declared: “But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you” (Luke 11:20). In Matthew’s parallel passage, Jesus stated he cast out devils by the Spirit of God (Matthew 12:28). The finger of God works miracles by the Spirit of God. Ellicott’s Commentary for English Readers notes: “As the ‘hand’ denotes power generally, so the ‘finger’ symbolises power in its concentrated and specially-directed energy” (e-Sword 13.0.0). Gary H. Everett’s Study Notes on the Holy Scriptures adds: “The Scriptures use the phrase ‘hand of God,’ or ‘power of God’ to express God reaching down to mankind in a display of mighty power. In contrast, the phrase ‘finger of God’ seems to indicate that God is able to cast out devils with very little effort” (Ibid.).

Christians serve a mighty Savior Who was Israel’s God of the Old Testament and Who thwarted Pharaoh and his magicians, inscribed the 10 Commandments on stone tablets, and cast out devils with merely His finger. Though symbolic, these verses demonstrate that Christ is the Almighty Creator and Savior. He is invincible. When He returns to earth, He will once again exercise His mighty power to deliver His people and establish the Kingdom of God.

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: Student Responses – “How do you pray?”

/in

Did you know we have a feature in some of our courses where students can share their responses to a specific question? For example, in the Prayer Unit there are over 200 responses to the question: “How do you pray?” Would you like to share your response as well?

Course Spotlight From Tools for Christian Growth: Prayer
Find Out How!

Course Spotlight: Diana of Ephesus

/in

The Diana of Ephesus was a goddess “whom all Asia and the world worship” (Acts 19:27). Diana was the Roman name for the Greek deity Artemis, the “goddess of the moon and the chaste and sister of the sun-god, Apollo” (Colliers Encyclopedia).

COURSE SPOTLIGHT FROM ACTS OF THE APOSTLES: (UNIT 3) PAUL’S IMPRISONMENT
Learn More!

Digging Deeper: Fellowship

/in

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

Estimated Reading Time: 8 min. 37 sec.

Did you know that what many Christians call fellowship is not exactly what the New Testament writings had in mind?

Some consider common chit-chat over refreshments, social events, politics, entertainment, or sports as fellowship. However, the word used in the New Testament has a different connotation. This Digging Deeper discovers its meaning so Christians will gain a better understanding of what is required in this special relationship.

Our focus verse is: “And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers” (Acts 2:42 KJV throughout). The Greek word koinonia, here translated fellowship, is the first of twenty occasions of this Greek word in our New Testament. In the King James Version, it is translated, depending on the context, as fellowship, communion, communicate, communication, contribution, and distribution. Vincent’s Word Studies provides a derivation of this Greek word: “From κοινός, common. A relation between individuals which involves a common interest and a mutual, active participation in that interest and in each other. The word answers to the Latin communio, from communis, common. Hence, sometimes rendered communion, as 1 Corinthians 10:16; 2 Corinthians 13:14. Fellowship is the most common rendering” (e-Sword 13.0.0).

David Guzik in his Enduring Word Commentary defines the word: “The Greek word koinonia has the idea of association, communion, fellowship, and participation; it means to share in something” (e-Sword 13.0.0). Additionally, James Hastings’ Great Texts of the Bible explains: “The word translated ‘fellowship’ (cf 2 χοινωνία) comes from a root which means literally sharing in common. The practical nature of the fellowship is very clearly seen by comparing the ways in which the same word is translated in other places in the New Testament. As a rule Scripture is its own best interpreter” (Ibid.).

It’s about sharing

The NET Bible associates it with relationships: “Fellowship refers here to close association involving mutual involvement and relationships” (e-Sword 13.0.0). This sharing is further defined in the Bridgeway Bible Dictionary: “According to its basic biblical meaning, fellowship is concerned…with people participating together in something. Fellowship is communion – having a share in something” (Ibid.). With other believers, we share a relationship through the fellowship of the Spirit (Philippians 2:1-2). Its focus is not so much social as it is spiritual.

The CARM Theological Dictionary illustrates this relationship: “There is no specific definition given in the N.T. But we are called into fellowship with one another (1 John 1:3), with Jesus (1 Corinthians 1:9), with the Father (1 John 1:3), and with the Holy Spirit (2 Corinthians 13:14). Fellowship implies sharing common interests, desires, and motivations. Fellowship requires that time be spent with another communicating, caring, etc. It carries with it a hint of intimacy. As Christians we fellowship with one another because of our position in Christ, because we are all redeemed and share an intimate personal knowledge of Jesus. We share a common belief (Acts 2:42), hope (Hebrews 11:39-40), and need (2 Corinthians 8:1-15)” (e-Sword 13.0.0).

The Bridgeway Bible Dictionary illuminates this common faith: “There is therefore a sense in which they have fellowship with one another, but again this fellowship is usually in someone or something that they have as a common possession (Philippians 1:7; Hebrews 3:14; 2 Peter 1:4). Their fellowship is a joint sharing in a common faith (Titus 1:4), in a common salvation (Jude 1:3) and even in their common sufferings (2 Corinthians 1:7; Revelation 1:9).” (e-Sword 13.0.0). David Guzik’s Enduring Word Commentary adds even more: “As Christians, we share the same Lord Jesus, we share the same guide for life, we share the same love for God, we share the same desire to worship Him, we share the same struggles, we share the same victories, we share the same job of living for Him, we share the same joy of communicating that gospel to others” (Ibid.).

Practical fellowship

In 1 Corinthians 10:16 the word communion is translated from this same Greek word. Through the centuries, many have referred to the ceremony of Christians memorializing Jesus’ death with bread and wine as Communion. However, The Preacher’s Homiletical corrects this notion: “…’fellowship’ was not used to mean communion in the Lord’s Supper before the fourth century” (e-Sword 13.0.0). Rather than refer to this ceremony as communion, Christians today refer to it as Christian Passover. What Paul meant by communion is that which Christians share in this sacred service—the sacrifice of Christ for their sins. It was not intended as the name for the service.

In a related matter, some claim that breaking of bread in Acts 2:42 refers to partaking of Communion or The Lord’s Supper. On the contrary, Ethelbert Bullinger explains in his Companion Bible that “This was the common meal” (e-Sword 13.0.0). We read examples of an ordinary meal during Jesus’ ministry in (Luke 24:30, 35). These new followers broke bread together.

Later in Acts 2, Luke described the new believers’ practical fellowship expressed by sharing their possessions with believers in need (Acts 2:44-45). On the Day of Pentecost, Jews had come from all over the Roman world. Many decided to stay in Jerusalem for a time after receiving the Holy Spirit. Resident Jews distributed their possessions with those who stayed there longer than expected. The NIV Biblical Theology Study Bible comments: “Luke depicts the Jerusalem church as a loving, caring, and supportive community” (Tecarta Bible App).

Later in our New Testament, Paul encouraged similar generosity using a related word: “Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; That they do good, that they be rich in good works, ready to distribute, willing to communicate [koinonikos]” (1 Timothy 6:17-18).

Sharing in suffering

Nowhere in the NT does fellowship refer to “fun times.” Numerous times it included hardship, persecution, and suffering. For example, Paul used the term when he was sitting under house arrest in Rome: “I thank my God upon every remembrance of you, Always in every prayer of mine for you all making request with joy, For your fellowship in the gospel from the first day until now” (Philippians 1:3-5). In the same book, Paul described his fellowship with Christ: “That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death” (Philippians 3:10).

Indeed, Paul did share Jesus’ sufferings throughout his ministry (2 Corinthians 11:23-28). The Bridgeway Bible Dictionary explains this aspect: “Fellowship with Christ means not only sharing in the blessings that come through his sacrificial death, but also sharing in the sufferings that he endured (Philippians 3:10; 1 Peter 4:12-14; Revelation 1:9). But if people have fellowship with him in his sufferings, they will also have fellowship with him in his glory (2 Timothy 2:11-12; 1 Peter 5:1)” (e-Sword 13.0.0).

Have no fellowship with sin

What destroys fellowship in God’s family is sin. The Bridgeway Bible Dictionary admonishes Christians: “Sin spoils the believer’s fellowship with God. Those who think they can sin as they please and still have fellowship with God are deceiving themselves. By contrast those who live righteously will enjoy unbroken fellowship with God, because God in his grace cleanses the sins that they unknowingly commit (1 John 1:6-7)” (e-Sword 13.0.0). This demonstrates the need for continual repentance so that our fellowship remains unbroken.

To elaborate further, this source continues: “There are certain things that Christians are not to have fellowship with, not to share in, not to participate in. They are not to identify with others in a way that signifies a sharing in the wrongdoings of such people (1 Timothy 5:22; 2 John 1:10-11). Neither are they to share in marriage with non-believers (2 Corinthians 6:14-15) or in religious feasts where food has been offered to idols (1 Corinthians 10:20-21). They are to have no part, no share, in anything that is sinful (Ephesians 5:11; Revelation 18:4)” (e-Sword 13.0.0).

Examine your fellowship!

In Sabbath conversation, how often do Christians converse about spiritual things? Some are hesitant to do so. However, notice Malachi 3:16 “Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard it, and a book of remembrance was written before him for them that feared the LORD, and that thought upon his name.” These believers communicated to each other about God.

James Hastings’ Great Texts of the Bible admonishes with this solemn note: “I fear this aspect of fellowship has been sadly lost in these days. How seldom we talk about God! We talk about anything—everything else—about leaders, teachers, sermons, books; but how seldom do we find the conversation, even among a party of Christians, centring round God; and yet one of the sweetest of the ‘precious and exceeding great promises’ is given to those who practise the habit of speaking about God, and the things of God” (e-Sword 13.0.0).

General chit-chat about work, sports, politics, shopping, entertainment, etc. does not satisfy these fellowship descriptions. After reading these rousing Scriptures, let us consider how we fellowship next time we gather with fellow believers: “And let us consider one another to provoke unto love and to good works” (Hebrews 10:24). Before our next worship service, let us pray: “Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer” (Psalm 19:14).

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: Profile of Herod Agrippa I

/in

Agrippa I was the grandson of Herod the Great, born about 10 B.C. and raised in Rome. Imprisioned for six months by Emperor Tiberius on charge of treason because of his exploition of relationships for wealth and power, in particular seeking the favor of Caligula. He persecuted the church in Jerusalem but may have been interested in Jewish roots.

COURSE SPOTLIGHT FROM ACTS OF THE APOSTLES: (UNIT 2) APOSTOLIC TOUR
Learn More!

Digging Deeper: Death of the Righteous

/in

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

Estimated Reading Time: 6 min. 29 sec.

Did you know that an Old Testament soothsayer aspired to die the death of the righteous?

Even though God had prophesied through this man in the past, at the time he pronounced this wish he had been hired by a Moabite king to curse Israel as they journeyed to the Holy Land to conquer it from the resident pagans. This anomalous story focuses on a bizarre character of the Old Testament. Nonetheless, what he proclaimed about the death of the righteous has inspired Bible readers ever since. Today’s Digging Deeper examines this intriguing account.

Our focus verse for this study is: “Who can count the dust of Jacob, and the number of the fourth part of Israel? Let me die the death of the righteous, and let my last end be like his!” (Numbers 23:10 KJV throughout). These words are part of the first oracle of a false prophet named Balaam. He had been hired by Balak, the king of Moab, to curse Israel as they passed through his territory on their way to the Promised Land (Numbers 22:1-41; 23:1-30; 24:1-25). Balaam recognized that the righteous have hope in their death (Proverbs 14:32). This glorious future is their “last end.” However, he seemed to realize he was not part of their destiny.

Who are the righteous?

Just who are these righteous that Balaam described? Some may think the righteous are perfect people. However, Israel was anything but, as explained by the Jamieson, Fausset, and Brown Commentary: “This designation of ‘upright,’ or ‘righteous’ people, given by Balaam to Israel, was applied to them, not on account of the superior excellence of their national character-for they were frequently perverse, disobedient, and rebellious-but in reference to their being an elect nation, in the midst of which God, ‘the just and righteous’ (Deuteronomy 32:4), dwelt” (e-Sword 13.0.0).

Ellicott’s Commentary for English Readers defines the original word: “The Hebrew word yesharim (upright, or righteous) is applied to Israel because God, who is just and right (Deuteronomy 32:4) had chosen His people to be a Jeshurun (Deuteronomy 32:15; 33:5,26)—a holy and peculiar people, following after righteousness and judgment” (e-Sword 13.0.0). To bring this concept into our time, Adam Clarke’s Commentary declares: “A righteous man is one who is saved from his sins, who is justified and sanctified through the blood of the covenant, and who lives, not only an innocent, but also a holy and useful life. He who would die well should live well; for a bad death must be the issue of a bad life” (Ibid.). Based on this, God’s people are the righteous.

The soothsayer’s dilemma

Balaam was from Mesopotamia (Deuteronomy 23:4) and is described as a soothsayer (Joshua 13:22). James Gray’s Concise Bible Commentary declares: “Balaam is a mystery. He comes from Mesopotamia where the knowledge of the true God lingered after it had been lost in the other parts of the known world. He is one of the group containing Melchisedec and Job, who testified that although Jehovah was now revealing Himself peculiarly to the Hebrews, yet He had not left Himself without witnesses in the other nations” (e-Sword 13.0.0).

Balak brought Balaam from Aram (Mesopotamia) to curse and defy Israel (Numbers 23:7). The Bridgeway Bible Dictionary clarifies what is meant: “Cursing in the ancient Hebrew world was not a burst of bad language as it usually is in the world of today. It was a pronouncement of judgment believed to bring the release of powerful forces against the person cursed (Numbers 22:6; Judges 5:23; Job 31:30; Proverbs 30:10)” (e-Sword 13.0.0). This was an ancient custom, as Fausset’s Bible Dictionary declares: “It was a practice of ancient nations to devote their enemies to destruction at the beginning of their wars; the form of execration is preserved in Macrobius, Saturnalia, 3:9” (e-Sword 13.0.0).

However, God, Israel’s Protector, would not permit Balaam to curse the Israelites (Numbers 22:12). Balaam tried more than once to curse Israel; instead, God’s words coming from his mouth were only blessings on Israel (Numbers 13:2). Even though Balaam was self-serving in his plot with Balak, God still spoke through him (Numbers 23:5). Balak demanded that Balaam curse Israel instead. Balaam retorted, “How shall I curse, whom God hath not cursed? or how shall I defy, whom the LORD hath not defied?” (Numbers 23:8 KJV). Our focus verse for this article comes from this exchange of intense and desperate words.

Balaam admitted he could only proclaim what God put in his mouth (Numbers 23:12). F.B. Meyer’s Through the Bible Day by Day notes: “On the contrary, he could forge no weapon against Israel that could prosper, and when he tried to raise his tongue in judgment against the people of God he was condemned. It was as if God said, ‘Touch not mine anointed.’ Psalm 105:15; Isaiah 54:17; Romans 8:31” (e-Sword 13.0.0).

Balak later declared why he did not go to war with Israel. He tried to curse them through Balaam (Joshua 24:9-10; Judges 11:25) instead. John Kitto’s Popular Cyclopedia of Biblical Literature explains that “From Judges 11:25, it is clear that Balak was so certain of the fulfillment of Balaam’s blessing, ‘blessed is he that blesseth thee, and cursed is he that curseth thee’ (Numbers 24:9), that he never afterwards made the least military attempt to oppose the Israelites (comp. Micah 6:5; Revelation 2:14)” (e-Sword 13.0.0).

What the death of the righteous requires

Even though Balaam wanted to die the death of the righteous, he did not get his wish. When the Israelites were victorious over their enemies in taking the Promised Land, among the people they executed was Balaam (Numbers 31:8; Joshua 13:22). Ellicott’s Commentary for English Readers explains: “The end of Balaam (Numbers 31:8) presented a strange contrast to his prayer, and showed that even the prayer of the wicked is abomination in the sight of the Lord (See Proverbs 28:9)” (e-Sword 13.0.0). William Robertson Nicholl’s Sermon Bible presents this alarming picture: “His own death was perhaps the most miserable of all that are recorded in the Old Testament” (Ibid.). David Guzik’s Enduring Word Commentary declares why: “Balaam was one of the many who long to die the death of the righteous, yet have no desire to live the life of the righteous. The two go together” (Ibid.). Few today are willing to live the life of the righteous so that they will experience the death of the righteous.

Death is not pleasant; often it is exceedingly difficult. Nonetheless, this assurance is offered by William Robertson Nicoll’s Sermon Bible: “By the death of the righteous is not meant merely a happy end, but any circumstances of death whatever after a holy and obedient life. The worst death of those who are accounted righteous before God is better than the best and easiest death of an unrighteous person” (e-Sword 13.0.0). Dying in the faith of Jesus Christ reassures Christians that, though they sleep in Jesus through death for a time (1 Thessalonians 4:14), they shall rise in glorious bodies like their Lord’s (Philippians 3:21). The resurrection of the righteous is the sequel to “the death of the righteous.”

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.

How to Log in to LivingEd-Online Courses

/in

Course Spotlight: Under the Influence: Hellenism in ancient Jewish Life

/in

How and why and to what extent Greek culture was absorbed into the ancient Jewish world is not always clear, but that it was is undeniable. Read about Hellenism in ancient Jewish life in this Biblical Archaeology Review by Martin Goodman.

COURSE SPOTLIGHT FROM ACTS OF THE APOSTLES (UNIT 1) THE CHURCH BEGINS
Read Now!

Digging Deeper: Least of All Seeds

/in

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

Estimated Reading Time: 8 min.

Did you know that Jesus is criticized for comparing the growth of the kingdom of heaven to a mustard seed, which He said was the smallest of all seeds?

Critics charge that this seed was not the smallest of all seeds, displaying Jesus’ ignorance of Holy Land botany. They claim such statements reveal that the Bible is unscientific. How should Christians respond to such a charge? This Digging Deeper delves into this issue to discover what Jesus meant by His bold statement.

Our focus passage is: “Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof” (Matthew 13:31-32 KJV throughout). Parallel passages are Mark 4:30-32 and Luke 13:18-19 which substitute “kingdom of God” for “kingdom of heaven,” used synonymously. Matthew’s audience was largely Jewish people who customarily employed a euphemism (heaven) when referring to God.

Which plant is it?

There is a degree of uncertainty as to which plant Jesus referred. The NIV Cultural Backgrounds Study Bible reports that: “Scholars do not all agree about which plant is in view here, but ancient sources agree in describing the mustard seed as proverbially small (v. 32)” (Tecarta Bible App). Jesus said that when it is grown, it is “the greatest among herbs,” which the Companion Bible annotates as: “greater than [garden] herbs” (e-Sword 13.0.0). The KJV Study Bible explains that the Greek word lachanon for herbs describes “…garden plants or vegetables…” (Tecarta Bible App).

Describing it as the “least of all seeds” is explained by The ESV Study Bible: “It was the smallest of all agricultural seeds in Palestine” (Tecarta Bible App). There were smaller seeds, as The Biblical Theology Study Bible notes: “Scientists today know of smaller seeds than the mustard seed, but it was ‘the smallest of all seeds’ (v. 32) that anyone cultivated in first-century fields or gardens in Israel. Normally the plant grows into a medium-size bush, but eight-foot high small ‘trees’ have been discovered, even if rarely” (Ibid.).

In v. 32, Jesus declares that it becomes a tree. A Commentary on the Holy Bible by Thomas Coke clarifies: “The term tree is applied by botanists to plants of the larger kind, which grow to the magnitude of shrubs; and for that reason are termed plantae arborescentes” (e-Sword 13.0.0). Additionally, Albert Barnes’ Notes on the Bible adds: “The Hebrew writers speak of the mustard-tree as one on which they could ‘climb,’ as on a fig-tree. Its size was much owing to the climate. All plants of that nature grow much larger in a warm climate, like that of Palestine, than in colder regions” (Ibid.). Adam Clarke’s Commentary on the Bible illustrates: “The Jerusalem Talmud, tract Peah. fol. 20, says, ‘There was a stalk of mustard in Sichin, from which sprang out three boughs; one of which, being broken off, served to cover the tent of a potter, and produced three cabes of mustard seed. Rabbi Simeon ben Chalapha said, A stalk of mustard seed was in my field, into which I was wont to climb, as men are wont to climb into a fig tree.’ See Lightfoot and Schoettgen” (Ibid.).

Science or rhetoric?

We need to remember that languages use figures of speech, as explained by The NET Bible Notes: “This is rhetorical hyperbole, since technically a mustard plant is not a tree. This could refer to one of two types of mustard plant popular in Palestine and would be either ten or twenty-five ft (3 or 7.5 m) tall” (Ibid.). The biblical record often used trees to illustrate the change of governments, as Henry Alford’s The Greek Testament: An Exegetical and Critical Commentary, Volume I declares: “The comparison of kingdoms to trees was familiar to the Jews: see Daniel 4:10-12; 20-22; Ezekiel 31:3-9; 17:22-24; Psalm 80:8-11” (e-Sword 13.0.0).

It is important to remember Jesus’ audience. The Defender’s Study Bible declares that “Jesus was not speaking to botanical specialists, of course, but to ordinary people, on their level. The actual Greek allows the meaning ‘among the least of all seeds’” (e-Sword 13.0.0). Every day terminology is often less technical than scientific language, as explained by Ellicott’s Commentary for English Readers: “The description is, of course, popular, and need not be pressed with microscopical exactness” (Ibid.). English speakers use metaphorical language and figures of speech all the time in everyday conversation, which is generally understood.

Why is Jesus not afforded that same liberty? Critics look for anything unusual to criticize but, in the end, they display their ignorance of the biblical record. Notice this remark from A Commentary on the Holy Bible by Thomas Coke: “The phrase, the least of all seeds, is a figure frequently used in common discourse, and signifies one of the least; or the least of all those seeds with which the people of Judaea were then acquainted; so small, that it was proverbially used by the Jews; to denote a very little thing. ‘The globe of the earth, say the rabbies [rabbis], is but a grain of mustard-seed, when compared with the expanse of the heavens'” (e-Sword 13.0.0).

Using common expressions

The International Standard Bible Encyclopedia provides additional rabbinical background: “Among the rabbis a ‘grain of mustard’ was a common expression for anything very minute, which explains Our Lord’s phrase, ‘faith as a grain of mustard seed’ Matthew 17:20; Luke 17:6” (e-Sword 13.0.0). John Lightfoot’s Commentary on the Gospels illustrates: “Hence it is passed into a common proverb, According to the quantity of a grain of mustard: and According to the quantity of a little drop of mustard, very frequently used by the Rabbins, when they would express the smallest thing, or the most diminutive quantity” (Bible Analyzer 5.4.1.22).

Some expositors interpret the birds of the air that lodge on its branches as demonic spirits. Contrariwise, The NKJ Study Bible explains: “The birds of the air do not represent evil as they do in the parable of the soils (vv. 4, 19). In the OT, a tree large enough to support nesting birds was considered prosperous and healthy (see Ps. 104:12; Ezek. 17:23; 31:6; Dan. 4:12, 21). The kingdom, though having only a small number of people at the beginning of the age, will ultimately be large and prosperous” (Tecarta Bible App).

What Jesus really meant

Describing God’s kingdom, The NIV Biblical Theology Study Bible declares: “The ‘kingdom’ (v. 31) too will begin as insignificant in size and impact but become surprisingly large and powerful” (Tecarta Bible App). Jesus’ lesson is explained by The NET Bible Notes: “The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom” (e-Sword 13.0.0). Mr. Herbert Armstrong years ago used a metaphor along this line: “The church is the Kingdom of God in embryo.”

The Expository Notes of Dr. Constable explains why Jesus chose this simile: “The Jews correctly believed that the messianic kingdom would be very large. Why did Jesus choose the mustard plant since it did not become as large as some other plants? Evidently He did so because of the small beginning of the mustard plant. The contrast between an unusually small beginning and a large mature plant is the point of this parable. [Note: Cf. N. A. Dahl, Jesus in the Memory of the Early Church, pp. 155-56.] Jesus’ ministry began despicably small in the eyes of many Jews. Nevertheless from this small beginning would come the worldwide kingdom predicted in the Old Testament. [Note: See Mark L. Bailey, “The Parable of the Mustard Seed,” Bibliotheca Sacra 155:620 (October-December 1998):449-59.]” (e-Sword 13.0.0).

The lesson of this parable is the coming rapid growth of the kingdom even though it starts very small. It will expand beyond expectation from seemingly so small a beginning. Jesus was not ignorant of botany since, as Creator, He designed the various plants of the world. He metaphorically spoke in common language that His hearers would not have thought unusual. Critics look for loose bricks to sling at the Bible. However, it has withstood the critics’ charges throughout history. Understanding basic principles of common speech answer many supposed inaccuracies. Jesus said precisely what He meant. Faithful disciples give the benefit of the doubt as they strive to understand His meaning.

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: Honoring God with our Prayers

/in

Do we truly honor God in our prayers? What is our attitude and approach when we present to God our spiritual gifts, such as prayer, study and meditation (Matthew 5:23–24)? Read an excerpt from an article in the Living Church News that aptly highlights an important aspect of how we come before God in prayer.

Tools for Christian Growth: Prayer
Read Now!