Curriculum Evaluation Guide

Related Media

This form can be used with your Children’s Ministry Curriculum Team when you are ready to evaluate new curriculum. The form below is just a reference to use and can be modified to meet the needs of your church and children’s ministry.

Name: ______________________________________________

Name of Curriculum: __________________________________

Date: _________________

Curriculum Evaluation

a. Graphic Design	1 2 3 4 5 NA
b. Lesson plan	1 2 3 4 5 NA
c. Appropriate lesson components	1 2 3 4 5 NA
d. Engaging lessons	1 2 3 4 5 NA
e. Ease of use	1 2 3 4 5 NA
f. Age-level appropriateness	1 2 3 4 5 NA
g. Teacher resources (e.g. Bible Study Aids, background	1 2 3 4 5 NA
h. Student participation activities	1 2 3 4 5 NA
i. Teaching aids	1 2 3 4 5 NA
j. Evangelism and Missions	1 2 3 4 5 NA
k. Reflects theological position of our church	1 2 3 4 5 NA
l. Parent Resources	1 2 3 4 5 NA
m. Bible lesson application encouraged	1 2 3 4 5 NA
n. Different methods for different learning styles	1 2 3 4 5 NA
o. Teacher reflection and personal Bible study	1 2 3 4 5 NA
p. Bible Content	1 2 3 4 5 NA
q. Appropriate for all levels of teaching abilities	1 2 3 4 5 NA
r. Bible study approaches and life issues	1 2 3 4 5 NA
s. Encourages ongoing Bible study	1 2 3 4 5 NA
t. Diverse demographically	1 2 3 4 5 NA

Comments:

Prioritize (1, 2, 3, etc.) and grade (A, B, C, +/-, etc.) your curricula choice according to anticipated and /or actual effectiveness for your church.

Ezekiel 25

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Judgment On Gentile Nations, Ammon	Proclamation Against Ammon	Oracles Against the Nations (25:1-32:32)	Prophecy Against Ammon	Against Ammonites
		Oracles Against Ammon
25:1-7	25:1-7	25:1-7	25:1-5	25:1-3a
				25:3b-5
			25:6-7	25:6-7
Moab	Proclamation Against Moab	Oracles Against Moab	Prophecy Against Moab	Against Moab
25:8-11	25:8-11	25:8-11	25:8-11	25:8-11
Edom	Proclamation Against Edom	Oracles Against Edom	Prophecy Against Edom	Against Edom
25:12-14	25:12-14	25:12-14	25:12-14	25:12-14
Philistia	Proclamation Against Philistia	Oracles Against Philistia	Prophecy Against Philistia	Against Philistines
25:15-17	25:15-17	25:15-17	25:15-17	25:15-17

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS TO CHAPTERS 25-32

A. There is a subject unity (judgment on these nations) to these chapters, but not a genre uniformity. Also note the different dates.

1. 9th year, 10 month, 10th day, 24:1 (may cover chapter 25)

2. 11th year, 1st month , 1st day , 26:1

3. 10 year, 10th month, 12th day, 29:1

4. 27th year, 1st month, 1st day, 29:17

5. 11th year, 1st month, 7th day, 30:20

6. 11th year, 3rd month, 1st day, 31:1

7. 12th year, 12th month, 1st day, 32:1

8. 12th year, 12th month, 15th day, 32:17

This clearly demonstrates that the literary unit (25-32) was an edited collection. By whom and when is uncertain.

B. The oracles against the nations (see D.) are characteristic of Hebrew Prophetic Literature.

1. Isaiah 13-21, 23, 24

2. Jeremiah 46-51

3. Ezekiel 25-32, 35, 38-39

4. Amos 1-2

5. Joel 3:1-16

6. Zephaniah 2:1-3:5

C. Nations to Be Judged by YHWH

Isaiah 13-21, 23, 24	Jeremiah 46-51	Ezekiel 25-32, 35, 38-39	Amos 1-2
Babylon Philistia Moab Syria Ethiopia Egypt Edom Arabia Phoenicia the nations	Egypt Philistia Moab Edom Syria Hazor Elam Babylon	Ammon Moab Edom Philistia Phoenicia Egypt Babylon Assyria Elam Meshech Tubal (Turkey)	Syria Philistia Phoenicia Ammon Moab Judah Israel

D. The nations listed in chapter 25 tried to get Judah to rebel against Babylon (cf. Jeremiah 27), but in the end, they benefitted, even participated in, Judah's fall (cf. II Kgs. 24:1-2).

E. It is surprising that Babylon is not mentioned in the list of condemned nations. This is because Babylon was YHWH's instrument of judgment on Judah, as Assyria was for Israel (cf. Isa. 10:5). She will surely be judged, but for now she is YHWH's instrument (as Cyrus will be, cf. Isa. 44:28; 45:1) to destroy Babylon.

F. Theological Issues

1. The judgment oracles on surrounding nations and world powers of the Ancient Near East accentuate the power, glory, and uniqueness of Israel's God (i.e., monotheism).

2. They show that YHWH has a larger purpose for a repentant Israel (they are given no chance to repent). Ezekiel's prophesies of a restored, glorified temple was a way of asserting a future hope and purpose for Israel (i.e., the Messiah). The first temple became corrupt (cf. chapts. 8-10) and YHWH left, but a future temple is promised (chapts. 40-48).

3. The messages of doom on the pagan nations were Ezekiel's first message of hope for God's exiled people after the exiles heard of Jerusalem's demise (cf. 24:25-27).

4. The book of Jonah is also a condemnation of a foreign oppressor nation (i.e., Assyria). Yet, it functioned theologically as YHWH's willingness to accept the repentance of the pagan nations (i.e., Isa. 19:23,24-25). The reality of Gen. 12:3 is being fulfilled!

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:25:1-7
¹And the word of the Lord came to me saying, ²"Son of man, set your face toward the sons of Ammon and prophesy against them, ³and say to the sons of Ammon, 'Hear the word of the Lord God! Thus says the Lord God, "Because you said, 'Aha!' against My sanctuary when it was profaned, and against the land of Israel when it was made desolate, and against the house of Judah when they went into exile, ⁴therefore, behold, I am going to give you to the sons of the east for a possession, and they will set their encampments among you and make their dwellings among you; they will eat your fruit and drink your milk. ⁵I will make Rabbah a pasture for camels and the sons of Ammon a resting place for flocks. Thus you will know that I am the Lord." ⁶For thus says the Lord God, "Because you have clapped your hands and stamped your feet and rejoiced with all the scorn of your soul against the land of Israel, ⁷therefore, behold, I have stretched out My hand against you and I will give you for spoil to the nations. And I will cut you off from the peoples and make you perish from the lands; I will destroy you. Thus you will know that I am the Lord."

25:1 This is the characteristic literary marker that a new oracle is beginning. It is surprising that a date does not appear here, as it does in 26:1 and 24:1. This causes the interpreter to ask if chapters 24-25 form a literary unit. From content it seems that these chapters form a unit of pronouncements regarding YHWH's coming judgment on the surrounding nations.

25:2 "set your face toward" This imperative (BDB 967, KB 1321, Qal imperative) is a standard idiom (cf. 15:7; Lev. 20:5; 26:17; Jer. 21:10; 44:11; Amos 9:4). See note at 6:2; also note 13:17; 20:46; 21:2; 25:2; 28:21; 29:2; 35:2; 38:2.

▣ "Ammon" All three trans-Jordan nations were relatives of Israel, Edom through Esau (cf. Gen. 36:1) and Ammon and Moab through Lot (cf. Gen. 19:37-38).

Ammon was located south of the Jabbok River and another boundary somewhere north of the Arnon River.

▣ "prophesy" This is a second imperative (BDB 612, KB 659, Niphal imperative, cf. 4:7; 6:2; 11:4; 13:2,17; 21:2,7; 25:2; 28:21; 29:2; 34:2; 35:2; 36:6; 38:2; 39:1). After the fall of Jerusalem, Ezekiel now proclaims YHWH's judgment on the surrounding nations who supported or maybe were directly involved in Jerusalem's demise (cf. Jer. 49:1-6; Amos 1:13-15; Zeph. 2:8-9).

Herodutus specifically mentions Nebuchadnezzar's devastation of the trans-jordan area in 582 b.c. Josephus mentions that it occurred five years after the fall of Jerusalem in 586 b.c.

25:3 "Hear" This is the third opening imperative (BDB 1633, KB 1570, Qal imperative) in this section. One wonders if any of these nations ever heard these prophecies. They were addressed to them, but obviously they were directed toward the Israeli exiles. They demonstrate that

1. YHWH is a universal God

2. YHWH is no respecter of persons

3. YHWH will punish sin

4. YHWH's word does come to pass

5. YHWH's ultimate will will be accomplished

▣ "Aha" This interjection expresses joy of the Ammonites (cf. Ps. 35:21,25; 40:15-16; Isa. 44:16; Ezek. 25:3; 26:2; 36:2), which is defined in v. 6. They rejoiced over

1. the sanctuary being profaned

2. the land of Israel made desolate

3. the house of Judah sent into exile

They may have participated in this exile (cf. II Kgs. 24:1-2).

25:4 "I am going to give you" The verb (BDB 678, KB 733, Qal participle, in v. 10 Qal perfect) is used in 11:15 (Niphal perfect) of Canaan being given to God's covenant people, but because of their sin, the land will now be given to "the sons of the east." This is similar to Canaan originally being taken away from the ten nations and given to Israel (cf. Gen. 15:12-21).

▣ "the sons of the east" This phrase occurs several times with several possible meanings.

1. warriors, v. 10; Jdgs. 6:3,33

2. wisemen, I Kgs. 4:30

3. future relatives (i.e., Syria), Gen. 29:1

4. nomadic Arabs from northern Arabia

Here it refers to Babylon, which is beyond Syria. Ezekiel has predicted that YHWH will judge His people with an "east wind" (cf. 17:10; 19:12; note Isa. 27:8).

▣ "they will eat your fruit and drink your milk" This phrase is similar to Deut. 28:33, which describes Israel's fate if she does not keep YHWH's covenant (cf. Isa. 1:7).

These terms are normally a prayer of thanksgiving (i.e., Ps. 120:2; Isa. 3:10), but here it is a curse.

25:5 "Rabbah" This is the capital of Ammon located on the Wadi Amman, which becomes the Jabbok River. This water source was the key to the city's continuity. It is the capital of the nation of Jordan today, Amman.

▣ "a pasture for camel. . .a resting place for flocks" This is a way of predicting the nation's depopulation, only nomadic herdsmen will be there for short periods (cf. Isa. 27:10).

The term "resting place" (BDB 918) is found only here and in Zeph. 2:5 where it is used of wild beasts. This judged place was so dry that it could only be used for grazing at certain brief times of the year.

25:6 The physical gestures of "clapping hands" and "stomping feet" can be understood as a way of expressing joy or approval (cf. 6:11; Nahum 3:19). In this context Ammon rejoiced at Judah's demise (and may have participated in it, cf. II Kgs. 24:1-2).

25:7 "I have stretched out My hand against you" This is another idiom of judgment (cf. Exod. 7:5; 15:6,12; Isa. 5:25; 9:12,17,21; 10:4; 14:27; 23:11; Jer. 6:12; 15:6; 51:25; Ezek. 6:14; 14:13; 20:33,34; 25:7,13; 35:3; Zeph. 1:4; 2:13).

▣ "I shall give you for spoil to the nations" Spoil (BDB 103) refers to the property of conquered nations, including even their own persons (i.e., Num. 31:32-40). This term is found several times in Ezekiel (cf. 25:7; 26:5; 29:19; 36:4; 38:12,13).

The MT has a word that is unknown. This has been emended by changing one consonant.

1. "spoil" בז (BDB 103)

2. from בג (BDB 93)

Notice the things YHWH says He will do to Ammon.

1. stretched out His hand against them

2. gave them for spoil to the nations

3. cut them off from the peoples

4. made them perish from the lands

5. destroyed them (cf. v. 10)

Ammon will be no more! This is surprising in light of Jer. 49:6 (and Moab's restoration in Jer. 48:47). This may have an eschatological orientation.

NASB (UPDATED) TEXT:25:8-11
⁸'Thus says the Lord God, "Because Moab and Seir say, 'Behold, the house of Judah is like all the nations,' ⁹therefore, behold, I am going to deprive the flank of Moab of its cities, of its cities which are on its frontiers, the glory of the land, Beth-jeshimoth, Baal-meon and Kiriathaim, ¹⁰and I will give it for a possession along with the sons of Ammon to the sons of the east, so that the sons of Ammon will not be remembered among the nations. ¹¹Thus I will execute judgments on Moab, and they will know that I am the Lord."

25:8-11 This chapter addresses

1. Ammon, vv. 1-7

2. Moab, vv. 8-11

3. Edom, vv. 12-14

4. Philistia, vv. 15-17

▣ "Moab" This is another trans-Jordan country from Lot's incestuous children by his own daughters (cf. Genesis 19). There are several prophecies against Moab (cf. Num. 21:27-30; Isaiah 15-16; Jeremiah 48; Amos 2:1-3; Zeph. 2:8-11). Moab's boundaries are from the Arnon River to the Brook Zered.

▣ "Seir" This (BDB 973) refers to a mountain range running parallel to the Arabah (see The Zondervan Pictorial Encyclopedia of the Bible, vol. 5, pp. 329-330). It was originally the homeland of Horite settlers (cf. Gen. 36:20-30), but they were defeated by Esau (cf. Deut. 2:12,22). Therefore, "Seir," "Mount Seir," became ways of referring to Edomites (cf. II Chr. 20:10; 25:11). Edom is located south of the Brook Zered and extends down the eastern side of the Arabah.

25:8 "the house of Judah is like all the nations" This statement, in one sense, was surely true. Judah had taken up the Canaanite religion. In another sense the phrase depreciates Judah's unique relationship with YHWH (i.e., Gen. 12:1-3; Exod. 19:4-5). These trans-jordan relative nations saw nothing different, unique, or respectable in Judah or her God.

It is also possible that Marduk (i.e., chief god of Babylon) was seen as being stronger than the gods of the nations which were conquered. It was Judah's military defeat that precipitated the accusations and slurs.

25:9 "Beth-jeshimoth" This Moabite city was located on the eastern side of the Jordan in the ancient tribal allocation of Reuben (cf. Josh. 12:3; 13:20). The name means "place of the desert" (BDB 111).

▣ "Baal-meon" This Moabite city was also located in the ancient tribal allocation of Reuben (cf. Num. 32:28; Josh. 13:17; also note Jer. 48:23). Note it carries the name of the Canaanite male fertility deity.

▣ "Kiriathaim" This is also a Moabite town in the tribal allocation of Reuben (cf. Num. 32:37; Josh. 13:19), located on the tableland. It is also mentioned in God's judgment on Moab in Jer. 48:1.

25:10 "Ammon may not be remembered among the nations" The verb (BDB 269, KB 269, Niphal imperfect) is also used of Ammon in 21:32. Ammon will exist no more as a nation. Israel will return to its land, but Ammon will not (the same is true of Edom).

NASB (UPDATED) TEXT:25:12-14
¹²'Thus says the Lord God, "Because Edom has acted against the house of Judah by taking vengeance, and has incurred grievous guilt, and avenged themselves upon them," ¹³therefore thus says the Lord God, "I will also stretch out My hand against Edom and cut off man and beast from it. And I will lay it waste; from Teman even to Dedan they will fall by the sword. ¹⁴I will lay My vengeance on Edom by the hand of My people Israel. Therefore, they will act in Edom according to My anger and according to My wrath; thus they will know My vengeance," declares the Lord God.

25:12 Edom acted against the house of Judah (cf. Ps. 137:7; Lam. 4:21-22; Obad. vv. 10-14) by

1. taking vengeance (BDB 667, KB 721, Qal infinitive construct) plus the related noun, BDB 668). This action caused great guilt (Qal imperfect verb plus infinitive absolute of the same root, BDB 79, KB 95, which is a grammatical way to show intensity).

2. avenging themselves (BDB 667, KB 721, Niphal perfect).

Also they apparently took the opportunity of the collapse of the Judean state to annex part of her land (cf. R. K. Harrison, Introduction to the Old Testament, p. 844).

25:13-14 YHWH will respond in vengeance (BDB 668).

1. stretch out His hand against them

2. cut off man and beast

3. lay it waste

4. fall by the sword

This violation of Edom against Judah and her God (cf. v. 8) was taken very personally by YHWH.

1. My vengeance, twice

2. My people

3. My anger

4. My wrath

Note how many prophecies are against Edom (cf. Isa. 34:5-17; 63:1-6; Jer. 49:7-22; Ezek. 25:12-14; 35:1-15; Lam. 4:21-22; Amos 1:11-12; Mal. 1:2-4).

25:13 "Teman" This is the Hebrew word for "south," "south wind" (BDB 412). It originally designated a grandson of Esau (cf. Gen. 36:11). It came to refer to the northern part of the nation of Edom (cf. Obad. v. 9; Hab. 3:3) and a city (cf. Jer. 49:7,20; Amos 1:12).

In this context it represents a region because it is contrasted with Dedam to designate the whole nation (similar to "from Dan to Beersheba").

▣ "Dedan" This refers to a southern region in northwestern Arabia (cf. Gen. 10:7; 25:3). The Arab inhabitants became identified with Edom (cf. Jer. 49:8). As an area it extended down the eastern side of the Gulf of Aqaba.

The exact locations of Teman and Dedan are uncertain and whether they refer to a city or a region in this context is uncertain.

NASB (UPDATED) TEXT:25:15-17
¹⁵'Thus says the Lord God, "Because the Philistines have acted in revenge and have taken vengeance with scorn of soul to destroy with everlasting enmity," ¹⁶therefore thus says the Lord God, "Behold, I will stretch out My hand against the Philistines, even cut off the Cherethites and destroy the remnant of the seacoast. ¹⁷I will execute great vengeance on them with wrathful rebukes; and they will know that I am the Lord when I lay My vengeance on them."'"

25:15 "Philistines" See Special Topic: Pre-Israelite Inhabitants of Palestine at 16:3. The name Palestine comes from the Philistines. They were enemies of the Israelites throughout their history.

▣ "have acted" This verse describes Philistia's actions against God's people.

1. acted in revenge

2. took vengeance

3. displayed scorn of soul

4. destroyed with everlasting enmity (cf. 35:5)

Wow! What strong language!

25:16 "Cherethites" This name is of uncertain origin (BDB 504). Two principles of hermeneutics can help here.

1. In context they are parallel to Philistines. They could be a synonymous name or a specific group who were assimilated. The Philistines were Aegean people. The Cherethites were possibly from Crete (because of [1] Amos 9:7; [2] the similarity of the root consonants; and [3] the LXX translation).

2. Parallel passages link them to the Philistines (i.e., Pelethites, cf. II Sam. 8:18; 15:18; 20:7,23; I Kgs. 1:38,44; I Chr. 18:17; Zeph. 2:5).

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. What is the theological significance of the literary unit of chapters 25-32?

2. Why does Ezekiel mention the small surrounding nations first?

3. Why is Babylon not included in the list of nations to be judged?

4. Who are the Cherethites of v. 16?

5. What is the significance of the phrase "they will know that I am the Lord," v. 17?

Psalm 15

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Description of a Citizen of Zion	The Character of Those Who May Dwell with the Lord	A Liturgy for Admission to the Temple	What God Requires	The Guest of Yahweh
MT Intro "A Psalm of David"
15:1-5	15:1	15:1	15:1	15:1
	15:2-5b	15:2-5b	15:2-5b	15:2-3a
				15:3b-4b
				15:4c-5
	15:5c	15:5c	15:5c

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 15:1-5
¹O Lord, who may abide in Your tent?
Who may dwell on Your holy hill?
²He who walks with integrity, and works righteousness,
And speaks truth in his heart.
³He does not slander with his tongue,
Nor does evil to his neighbor,
Nor takes up a reproach against his friend;
⁴In whose eyes a reprobate is despised,
But who honors those who fear the Lord;
He swears to his own hurt and does not change;
⁵He does not put out his money at interest,
Nor does he take a bribe against the innocent.
He who does these things will never be shaken.

15:1 "Lord" This is the covenant name for Deity from the Hebrew verb "to be." See SPECIAL TOPIC: NAMES FOR DEITY at Ps. 1:1.

▣ "who" Verse 1 is a question which may be a textual marker for a type of liturgy used for those who enter the temple on a feast day.

▣ "Your tent. . .Your holy hill" These are parallel which means the verbs ("abide" and "dwell") are also. The concept of being in YHWH's temple permanently (cf. Ps. 23:6b) is eternal fellowship with God that

1. reaches beyond this life

2. involves intimacy

3. has a daily aspect

Psalm 27:4-6 expresses this same thought in a non-hyperbolic way (i.e., "all the days of my life," cf. Ps. 23:6a).

Also note that in Ps. 5:4b "no evil abides/resides with YHWH," but the faithful follower desires to live with God (cf. Ps. 61:4; 84:10).

15:2-5 These verses describe (in balanced positive and negative attributes) the kind of person who will dwell with God (cf. Ps. 24:3-6).

1. walks in integrity ("blameless," BDB 1071, cf. Ps. 18:23,31; 119:80; Pro. 28:18)

2. works righteousness

3. speaks truth (see Special Topic at Ps. 12:1) in his heart

4. does not slander

5. does not do evil to his neighbor

6. does not take up a reproach against his friend

7. despises reprobates

8. honors those who fear the Lord (i.e., covenant partners)

9. swears to truth (i.e., a vow, cf. Leviticus 27)

10. does not change (renege on a vow for self interest)

11. does not charge interest (cf. Exod. 22:25; Lev. 25:36)

12. does not take a bribe against the innocent (cf. Exod. 23:8; Deut. 16:19)

Notice that all of these characterizations describe how a godly person lives and treats others. To know God is to respect people. Faithful followers are meant to live and love so that the world may come to know and emulate the Creator God.

15:4b "those who fear the Lord" This is a recurrent description of faithful followers (cf. Ps. 25:12,14; 103:11,13; 118:4). They are described in several ways.

1. what they do

a. praise, glorify, and stand in awe of YHWH, Ps. 22:23

b. walk in His way, Ps. 128:1

2. what He does for them

a. explains His covenant, Ps. 25:14

b. brings salvation near, Ps. 85:9

c. is their help and shield, Ps. 115:11

d. blesses them, Ps. 115:13; 128:1

e. fulfills their desires, Ps. 145:19 (also "hears their cry and will save them")

15:5c This is the summary statement. Those who live in covenant with God and their brothers/sisters will never be shaken (BDB 556, KB 555, Niphal imperfect, cf. Ps. 17:5; 30:6; Pro. 10:30; 12:3). TEV translates it as "will always be secure." Isaiah 33:15 seems to parallel the glorification of those who can approach and dwell with YHWH. If so, then Isa. 33:16 is parallel to Ps. 15:5c.

The purpose of salvation is not just individual-focused but societal! A love for God should issue in love for each other! We must not separate justification from justice! The Fall of Genesis 3 affected all mankind (cf. Ps. 14:1-3). The image of God (cf. Gen. 1:26-27) in mankind was damaged. Mankind has turned inward. Selfishness and independence now characterize his/her thoughts and actions. A new encounter with God changes this focus (cf. Jer. 31:31-34; Ezek. 36:25-27). The new person again has a sense of dependance. He/she lives for God/for others.

▣ "never" See Special Topic: Forever at Ps. 9:5.

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Describe the person who can approach YHWH in the temple.

2. How is "lifestyle faith" related to saving faith?

3. List the five positive and negative characteristics of a faithful follower.

4. Define "usury."

5. Does this Psalm imply a righteous person will never suffer?

Jeremiah 9

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

(The parentheses represent poetic literary units)

NASB	NKJV	NRSV	TEV	NJB
A Lament Over Zion				The Moral Corruption of Judah
9:1-6 (1-6)	9:1-6 (1-2) (3-6)	9:1-3 (1-3)	9:1-3a (1-3a)	9:1-8 (1-8)
			9:3b-6a (3b-6a)
		9:4-6 (4-6)
			9:6b-9
9:7-9 (7-9)	9:7-11 (7-9)	9:7-9 (7-9)		Sorrow In Zion
9:10-11 (10-11)	(10) (11)	9:10-11 (10-11)	9:10 (10)	9:9-10 (10)
			9:11 (11)	9:11 (11)
9:12-16	9:12-16	9:12-16	9:12	9:12-15
			9:13-16
				9:16-21 (16-21)
	The People Mourn in Jerusalem		The People of Jerusalem City Cry Out For Help
9:17-22 (17-22)	9:17-22 (17-19)	9:17-19 (17-19)	9:17 (17)
			9:18 (18)
			9:19 (19)
	(20-21) (22)	9:20-22 (20-22)	9:20-22 (20-22)	True Wisdom
9:23-24	9:23-24 (23-24)	9:23-24	9:23-24 (23-24)	9:22-23 (22-23)
				Circumcision, A False Guarantee
				9:24-25
9:25-26	9:25-26	9:25-26	9:25-26

READING CYCLE THREE (see introductory section)

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 9:1-6
¹Oh that my head were waters
And my eyes a fountain of tears,
That I might weep day and night
For the slain of the daughter of my people!
²Oh that I had in the desert
A wayfarers' lodging place;
That I might leave my people
And go from them!
For all of them are adulterers,
An assembly of treacherous men.
³"They bend their tongue like their bow;
Lies and not truth prevail in the land;
For they proceed from evil to evil,
And they do not know Me," declares the Lord.
⁴"Let everyone be on guard against his neighbor,
And do not trust any brother;
Because every brother deals craftily,
And every neighbor goes about as a slanderer.
⁵Everyone deceives his neighbor
And does not speak the truth,
They have taught their tongue to speak lies;
They weary themselves committing iniquity.
⁶Your dwelling is in the midst of deceit;
Through deceit they refuse to know Me," declares the Lord

9:1 The prophet is using emotional figurative language to express his pain over YHWH's necessary judgment of His covenant people (cf. Heb. 12:5-11). In reality it is YHWH's pain that the prophet is revealing (cf. Hosea 11:8-9). This same emotion is seen in 8:18; 13:17; Isa. 22:4; Lam. 2:18. See SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (ANTHROPOMORPHISM) (anthropomorphism) at 1:9.

This verse is one of the sources of Jeremiah being known as "the weeping prophet." He was such because YHWH was the weeping God (cf. Hos. 11:8-9).

9:2-4 Notice how the prophet/YHWH describes the covenant people.

1. adulteress, v. 2

2. treacherous men, v. 2

3. lie, v. 3

4. evil to evil, v. 3

5. do not know YHWH, v. 3

6. untrustworthy, v. 4

7. crafty, v. 4

8. slanderer, v. 4

9. deceiver, v. 5

10. do not speak truth, v. 5

11. liars, v. 5

12. commit iniquity, v. 5

13. deceitful, v. 6

14. refuse to know YHWH, v. 6

And those are the people of God. He must do something lest His purpose for this planet is lost (cf. Ezek. 36:22-38).

9:2 "A wayfarers' lodging place" This was a lean-to or an uninhabited wooden shelter used by travelers in desert areas. What a shocking metaphor that God's prophet wanted to run away from (i.e., two Qal cohortatives, "leave" and "go") the covenant people and hide in the desert.

▣ "For all of them are adulterers
An assembly of treacherous men" There is an obvious comparison and play on these two phrases as a title for the people of God. Their lifestyle and attitude reflected both physical and spiritual adultery.

9:3 "They bend their tongue like their bow" Their speech showed who and what they really were (cf. v. 8). This metaphor seems to refer to one of three things.

1. their tongues were bent which reflected the words for sin, a deviation from the standard

2. they were ready to shoot their words at anyone (cf. Ps. 64:3-4)

3. it refers to the pain that their lies caused both to God and their fellow Israelites (cf. Lev. 19:15-16)

▣ "And they do not know Me" This is the tragedy-the pain that God felt (cf. Hos. 4:1,6; 5:4; 8:2; 11:8-9) after He had given so much to this people and they had knowingly, willfully turned their backs on Him. There is a word to the church today in these verses.

9:4 Even among the covenant people, there is no trust. They not only lie, cheat, and steal from others, but from each other. The terrible results of the Fall are obvious.

1. let everyone be on guard against his neighbor - BDB 1036, KB 1581, Niphal imperative

2. do not trust any brother - BDB 105, KB 120, Qal imperfect used in a jussive sense

3. craftily - this is an infinitive absolute and an imperfect verb from the same root (BDB 784, KB 872), which shows intensity

The people of God were more like Jacob (supplanter, BDB 784) than Israel (see Special Topic at 2:3).

9:5 "They weary themselves committing iniquity" What a horrible description of God's people as they go headlong into rebellion and idolatry (BDB 521, KB 512, Niphal perfect).

9:6 "Your dwelling is in the midst of deceit" This describes metaphorically this people's worldview and daily lifestyle!

▣ "they refuse to know Me" The verb (BDB 549, KB 540, Piel perfect) denotes a settled condition. They are not duped but willful rejecters of truth.

For "know" see Special Topic at 1:5.

NASB (UPDATED) TEXT: 9:7-9
⁷Therefore thus says the Lord of hosts,
"Behold, I will refine them and assay them;
For what else can I do, because of the daughter of My people?
⁸Their tongue is a deadly arrow;
It speaks deceit;
With his mouth one speaks peace to his neighbor,
But inwardly he sets an ambush for him.
⁹Shall I not punish them for these things?" declares the Lord.
"On a nation such as this
Shall I not avenge Myself?"

9:7-9 This is another strophe of Judah's sins.

1. liars

2. ambush neighbors

YHWH must act!

1. He will refine and assay them (cf. 6:27)

2. He will punish them (cf. 5:9,29)

3. He will avenge Himself (cf. Isa. 1:24)

YHWH wants to use the covenant people to reach all other nations. He has an eternal redemptive plan (see Special Topic at 1:5). However, His people have not revealed Him, but rather their own weaknesses and failures (cf. Ezek. 36:22-38).

9:9 "On a nation such as this" This is a play on the word goy (BDB 156), which the Jews used in derision for the Gentiles. Here it is used to describe Israel herself.

NASB (UPDATED) TEXT: 9:10-11
¹⁰"For the mountains I will take up a weeping and wailing,
And for the pastures of the wilderness a dirge,
Because they are laid waste so that no one passes through,
And the lowing of the cattle is not heard;
Both the birds of the sky and the beasts have fled; they are gone.
¹¹I will make Jerusalem a heap of ruins,
A haunt of jackals;
And I will make the cities of Judah a desolation, without inhabitant."

9:10-11 Again the question arises as to who is speaking in these two verses. The NIV translates v. 10 as the prophet speaking and v. 11 as God speaking. But the NASV and RSV translate them as God speaking in both verses. It is basically an extended metaphor that the land is being affected by mankind's sin (cf. Deuteronomy 27 and 28; Rom. 8:18-22).

9:11 "A haunt of jackals" This is a metaphor for ruin and destruction (cf. 10:22; 49:33; 51:37; Isa. 34:13) and possibly even the presence of the demonic.

NASB (UPDATED) TEXT: 9:12-16
¹²Who is the wise man that may understand this? And who is he to whom the mouth of the Lord has spoken, that he may declare it? Why is the land ruined, laid waste like a desert, so that no one passes through? ¹³The Lord said, "Because they have forsaken My law which I set before them, and have not obeyed My voice nor walked according to it, ¹⁴but have walked after the stubbornness of their heart and after the Baals, as their fathers taught them," ¹⁵therefore thus says the Lord of hosts, the God of Israel, "behold, I will feed them, this people, with wormwood and give them poisoned water to drink. ¹⁶I will scatter them among the nations, whom neither they nor their fathers have known; and I will send the sword after them until I have annihilated them."

9:12-16 These verses are a strong statement by God (introduced by three questions in v. 12) on the results of Judah's rebellion. In verses 13 and 14 the reasons for the exile are enumerated.

1. they have forsaken My law (written revelation, cf. Exodus 19-20; Deut. 4:8; 5)

2. they have not obeyed My voice (oral prophetic revelation)

3. they have not walked according to My voice

4. they walked after the stubbornness of their heart (cf. 7:24; 11:8)

5. they walked after the Ba'als (cf. 2:8,23; 23:27)

Revelation should result in godly lifestyle (cf. Hos. 14:9)!

9:14 "walked after the stubbornness of their heart" This is a characteristic of the Jewish people delineated in the book of Deuteronomy. God's mercy is seen against the backdrop of their natural rebellion (cf. Deut. 9:6,13; 10:16; 31:27). It also says that they walked away open-eyed; they were not tricked nor did they do it in ignorance!

▣ "and after the Baals" This refers to the fertility worship of Canaan. Originally El and Ashtorah were the chief deities of the Canaanite pantheon (Ras Shamra texts from Ugarit). Ba'al was their son. The myth involved the rising and dying of the agricultural deity every year. By the means of imitation magic, including the sex act, fertility was assured each spring. There was a Ba'al for every different locality. See Special Topic at 2:20.

▣ "as their fathers taught them" This may be an historical allusion to Exodus 32 and Numbers 25. This shows the potential corruption from one generation to the next (cf. Deut. 5:19; Isa. 29:13). Family faith can be a blessing or a curse depending on the content (cf. 7:18)!

9:15 "wormwood. . .poisoned water" The false family faith of 9:14b reflects the curse of Deut. 29:18. This was specifically mentioned in 8:14e. Notice it is YHWH, Himself, who gives it! Sin has consequences, especially for those who know better (cf. Luke 12:48; Rom. 9:4-5).

9:16 "I will scatter them among the nations" This is either an allusion to the exile of the northern tribes in 722 b.c. by Assyria or it is a prophecy of the exile of the southern tribes by Babylon in 605, 597, or 586 b.c. Exile was one of the consequences of covenant disobedience in Lev. 26:33; Deut. 28:64.

NASB (UPDATED) TEXT: 9:17-22
¹⁷Thus says the Lord of hosts,
"Consider and call for the mourning women, that they may come;
And send for the wailing women, that they may come!
¹⁸Let them make haste and take up a wailing for us,
That our eyes may shed tears
And our eyelids flow with water.
¹⁹For a voice of wailing is heard from Zion,
'How are we ruined!
We are put to great shame,
For we have left the land,
Because they have cast down our dwellings.'"
²⁰Now hear the word of the Lord, O you women,
And let your ear receive the word of His mouth;
Teach your daughters wailing,
And everyone her neighbor a dirge.
²¹For death has come up through our windows;
It has entered our palaces
To cut off the children from the streets,
The young men from the town squares.
²²Speak, "Thus says the Lord,
'The corpses of men will fall like dung on the open field,
And like the sheaf after the reaper,
But no one will gather them.'"

9:17-22 This is a funeral dirge (cf. v. 20), personifying death. Notice the two terms for professional mourners.

1. "the mourning women" - BDB 884, KB 1096, Polel participle

2. "the wailing women" - BDB 314, KB 314

Notice the number of commands.

1. Verse 17

a. "consider" - BDB 106, KB 122, Hithpolel imperative

b. "call" - BDB 894, KB 1128, Qal imperative

c. "come" - BDB 97, KB 112, Qal imperfect used in a jussive sense

d. "send" - BDB 1018, KB 1511, Qal imperative

e. "come" - same as c

2. Verse 18

a. "let them make haste" - BDB 554, KB 553, Piel imperfect used in a jussive sense

b. "let them take up a wailing for us" - BDB 669, KB 724, Qal imperfect used in a jussive sense

c. "let our eyes shed tears" - BDB 432, KB 434, Qal imperfect used in a jussive sense (NRSV)

d. "let our eyelids flow with water" - BDB 633, KB 683, Qal imperfect used in a jussive sense (NRSV)

3. Verse 20

a. "hear the word of the Lord" - BDB 1033, KB 1570, Qal imperative

b. "let your ear receive the word of His mouth" - BDB 542, KB 534, Qal imperfect used in a jussive sense

c. "teach. . ." - BDB 540, KB 531, Piel imperfect

4. Verse 22 - "speak" - BDB 180, KB 210, Piel imperative

9:17 "the wailing women" In the Ancient Near East (ANE) professional mourners were used at funerals (cf. Amos 5:16). Here it is a literary way to highlight the fact that death is coning.

In v. 20 the daughters are going to be taught how to wail. This is either an allusion to the fact that the mothers passed on their idolatry to their daughters or that there will be so many dead people that more and more wailers will be needed.

9:19 This verse expresses the content of their lamentations.

1. we are ruined (cf. 4:13; Deut. 28:29)

2. we are put to great shame

3. we have left the land (cf. 7:15)

4. our homes are destroyed

9:20 This verse is addressed to the professional mourners of v. 17. See note at v. 17.

9:21 "For death has come up through our windows" This personification of death (cf. personification of Sheol and death in Hab. 2:5) as coming through the windows is very similar to (1) the Canaanite myth of Ba'al being killed by the god of the underworld, Mot, in the Ugaritic literature found at Ras-Shamra or (2) the Mesopotamian myth of a demon who climbs through the windows to kill. This may be an allusion by the prophet to the type of mythology (Canaanite fertility worship, see Special Topic at 2:20) to which the people of God were listening.

▣ "To cut off the children. . .The young men" The last two lines of v. 21 are a way of saying (1) that death is no respecter of persons or (2) that death will cut off the next generation.

9:22 "The corpses of men will fall like dung on the open field" This is a common metaphor of death in Jeremiah (cf. 7:33; 8:2; 16:4; 26:33; Deut. 28:26).

▣ "And like the sheaf after the reaper" This is possibly the origin of the modern metaphor of death as the grim reaper, but please note that God, not the evil one, is in control of death (i.e., the death angel of Exodus 12).

NASB (UPDATED) TEXT: 9:23-24
²³Thus says the Lord, "Let not a wise man boast of his wisdom, and let not the mighty man boast of his might, let not a rich man boast of his riches; ²⁴but let him who boasts boast of this, that he understands and knows Me, that I am the Lord who exercises lovingkindness, justice and righteousness on earth; for I delight in these things," declares the Lord.

9:23-24 This is a beautiful description of true wisdom in contrast with the false wisdom of the scribes mentioned earlier in 8:8-12. Note the fivefold repetition of "glory."

1. four Hithpael imperfects used in a jussive sense

2. one Hithpael participle in v. 24

9:23 "Let not a wise man boast of his wisdom" The wise person will know that it is not in human might or riches but in YHWH that one's strength lies (cf. Zech. 4:6).

9:24 "but let him who boasts boast of this, that he understands and knows Me, that I am the Lord"

Notice all the things that humans tend to boast in

1. wisdom

2. strength

3. wealth

are not what should be gloried in, but

1. that he/she understands Me - BDB 968, KB 1328, Hiphil infinitive absolute

2. that he/she knows Me - BDB 393, KB 390, Qal infinitive absolute

These infinitives speak of human reception of divine revelation. They have heard and responded to the law of YHWH, the voice of YHWH (cf. v. 13) and the Person of YHWH (i.e., "Me," v. 24; Hos. 4:1,6; 5:4; 8:2)! This is the opposite of vv. 3d and 6.

Characteristics of YHWH are delineated in this verse. The mandate that believers boast in God is a common biblical theme (cf. 4:2; Ps. 44:8; Isa. 41:16; I Cor. 1:31; II Cor. 10:17; Gal. 6:14).

The characteristics of God in v. 24 can also be seen beautifully expressed in Exod. 34:6,7 and Neh. 9:17.

1. lovingkindness (see Special Topic at 2:2)

2. justice (see Special Topic at 4:2)

3. righteousness (see Special Topic at 4:2.

SPECIAL TOPIC: BOASTING

▣ "for I delight in these things" If YHWH "delights" (BDB 342, KB 339, Qal perfect), then we should take special notice of it and emulate it (cf. Isa. 58:2; opposite of 11:10; 13:10).

NASB (UPDATED) TEXT: 9:25-26
²⁵"Behold, the days are coming," declares the Lord, "that I will punish all who are circumcised and yet uncircumcised-²⁶Egypt and Judah, and Edom and the sons of Ammon, and Moab and all those inhabiting the desert who clip the hair on their temples; for all the nations are uncircumcised, and all the house of Israel are uncircumcised of heart."

9:25-26 This is a theological contrast between physical circumcision and spiritual circumcision. Circumcision was an outward sign of the covenant between YHWH and Abraham (cf. Gen. 17:10). All of the surrounding nations practiced circumcision, but not for the same spiritual purposes as Israel. The only uncircumcised people in the Ancient Near East that we know of were the Philistines, a group of mercenaries from Aegean Islands who invaded Palestine around the middle of the twelfth century b.c. But, although circumcision was meant to be a sign of the covenant, what God really wanted was an inner attitude of love for Him, as well as the outward covenant stipulations. This is why the Bible repeatedly speaks of different parts of the body being circumcised: (1) the ears, Jer. 6:10; (2) the lips, Exod. 6:12,30; and (3) the heart, Lev. 26:41; Deut. 10:16; 30:6; Jer. 4:4; Ezek. 44:7,9. This same radical truth is reflected in the NT in Rom. 2:28,29! As temple ritual and liturgy without faith offered no hope, so too, family liturgy and ritual without faith offered no hope (i.e., chapter 7)!

9:26 "who clip the hair on their temples" There have been two basic interpretations of this Hebrew phrase. The NASB, REV, and NJB interpret this as an idolatrous act reflected in Lev. 19:27; Jer. 25:33; 49:32. It may relate to mourning for the dead (cf. Deut. 14:1) or a part of the idolatrous worship of the foreign gods (cf. Herodotus 111,8).

The other interpretation is found in the NKJV, NIV, and REB, which translate this as a metaphor for the universal judgment of God (i.e., NKJV, "and all who are in the farthest corners, who dwell in the wilderness").

Facility Checklist: Kindergarten - 2nd Grade Classroom, 5-8 Years Old

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Room organized with appropriate furniture, tables, and chairs.

Rooms organized with appropriate storage cabinets.

Rooms organized with appropriate equipment, TV, DVD Player, CD Player, etc.

Rooms organized with decorations and wall posters.

Supplies for children (markers, pencils, crayons, glue sticks, colored pencils, etc.) in classrooms.

Security identification for children.

Snacks, small cups, crackers, napkins. (locked in storage cabinet)

Small storage containers for supplies.

Supplies for teacher (pencils, pens, scotch tape, stapler, hole punch, masking tape, glue) in classrooms.

Games and learning activities in classroom.

Wall mount telephone in classroom.

Dry erase board in classroom.

Book stand with additional Bibles.

Attendance sheets attached to a clip board.

CD players and Christian music CD’s for elementary children.

Disinfectant spray (safe to use to clean furniture) and paper towels in classrooms. (locked in a storage cabinet)

Bulletin Boards decorated with age appropriate materials.

Trash Containers with trash bags in classrooms.

Clocks in the classrooms.

Curriculum and student handbooks in classroom.

Children’s Ministry Facility Materials For A Kindergarten - 2nd Grade Classroom

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Each classroom should be supplied with the necessary items that are used each week. All additional supplies can be found in a general location such as a resource room, resource closet, supply cabinet, or supply containers that are easily accessible to teachers and volunteers. If space is a factor, supplies and materials will need to be purchased weekly and made available to all volunteers at a designated location within the children’s department. It is helpful to label this area or room so that volunteers can find additional supplies easily.

Each classroom should have clean floors and walls without sharp edges, doors with windows, and adequate size classrooms with enough space to accommodate the amount of children for each age group. Consideration in choosing the right ventilation, lighting, classroom size, furniture, equipment, and supplies should be a priority for the safety and well being of every child within the ministry.

When setting up a children’s ministry strong emphasis should be placed on the safety of every child. Exits should be marked with signs and evacuation routes should be visible in case of an emergency. A copy of an evacuation plan with exit routes should be posted in every classroom next to or close to an exit door.

Below is a list of classroom furniture, equipment, and supply recommendations for an elementary classroom within a children’s ministry. Furniture must meet standard recommendations for each age group and must be sturdy and in good repair without missing pieces or rough edges. Furniture, equipment, and supplies can be bought through a children’s school supply company or local store. When selecting furniture, equipment, and supplies consider the age, size of the classroom, and standard recommendations for each age of children within the ministry.

Recommendations for classroom size, maximum ratios, and maximum group size have been taken from the state of Texas Minimum Standards for Child Care Facilities.

Some states may vary with standards and regulations, therefore it is best to refer to individual states where the church resides and use these standards and regulations as a guide to follow.

6 - 8 Year Olds Room Dimensions	35 square feet per child
Maximum Ratio Child:Teacher	10 Children/1 Teacher
Maximum Group Size	20 Children
Furniture/Classroom Equipment	Supplies
Clip Board with Attendance Sheet	Wall Posters and Wall Decorations
Metal Cabinet with Lock Plastic Container to hold adult supplies (Stapler, Pens, Markers, Pencils, Adult Scissors, Scotch and Masking Tape)	Small Disposable Cups Crackers Napkins Antibacterial Hand Soap
CD Player	Christian CD’s for Children
TV and DVD Player Ceiling or Wall Mount	Age Appropriate DVD’s Christian DVD’s
3 Tables (Each table should seat 8 - 10 children) 20 - 24 Medium Size Chairs 2 Large Adult Chairs for Teachers Wall Mount Telephone	Plastic Gloves (used to serve snack) Size medium Disinfectant Spray (used to clean tables) Kleenex
Wooden Book Shelf	Bibles
Bulletin Board 6 - 8 feet long 1 - 2 per Classroom Push Pins 1 Dry Erase Board Dry Erase Markers Eraser Pencil Sharpener	Construction Paper White Paper Markers Glue Sticks Colored Pencils Child Scissors Pencils Crayons
Globe (optional) 1 Wall Clock Batteries for Clock	Bible Time Line Poster (Books of the Bible) Christian Posters
1 Plastic Waste Paper Baskets	Trash Bags
Metal Cabinet with lock Plastic Container to hold adult supplies (Stapler, pens, markers, pencils) Plastic Container to hold student supplies	Bible Trivia Games Bible Board Games Bible Bingo Bible Books Curriculum and Student Handbooks

VI. Studying the Bible

The Bible is often taken for granted, even by those who vehemently support its inspiration and authority. Many believers associate Bible study with drudgery; limiting themselves to mere samples, they never cultivate a true taste for its contents. There are two basic reasons for this problem: lack of a proper motivation and lack of a proper method. This section is designed to overcome these obstacles to fruitful Bible study.

To own a Bible is a tremendous responsibility--to whom much has been given, much is required (Luke 12:48). The Scriptures must not merely be owned, but known; not merely known, but believed; and not merely believed, but obeyed. To encourage this, we will look at the prerequisites, process, and practice of Bible study.

Prerequisites of Bible Study

The Prerequisite of a Plan

Even if we realize the tremendous significance of a working knowledge of the Word in our lives, the prospect of Bible study may still seem unexciting and unrewarding because of the inadequate procedures we have used in the past. We may be properly motivated, but we could also be victims of improper methods. When people grope in the darkness of haphazard approaches to Scripture, it is little wonder that Bible study seems so unsatisfying and has such a minimal place in their lives. The hit-and-miss approach of Bible roulette provides little spiritual nourishment. Without an ability to understand and apply the truths of Scripture in a practical and meaningful way, believers miss out on the benefits of exploring and discovering biblical truths for themselves. This is why so many Christians have only a secondhand knowledge of the Bible and rely almost exclusively on the input of teachers and preachers. The material on the process and practice of Bible study later in this handbook will provide you with a plan that will make your time in the Word more rewarding.

The Prerequisite of Discipline

While we need a plan or method of getting into Scripture for ourselves, no approach to the study of the Bible will be effective without a measure of discipline and consistency. If we are convinced of the value of time spent in the Word (the problem of motivation) and realize that fruitful approaches are available (the problem of method), the only remaining obstacle is the inertia that keeps us from beginning and tempts us to stop. There is no shortcut to extracting the deeper spiritual truths from the mine of Scripture. Even though they are available to all, we must be willing to expend the effort to find them. The dividends are well worth the effort: consistent time in the Word will shape the way we see the world and the way we live our lives. But this consistency cannot be won without commitment.

The Prerequisite of Dependence

We need a plan for Bible study, and we need the discipline to follow through with that plan so that it will become a habitual part of our lives. But these will do us little good if they are not pursued with a conscious sense of dependence upon the teaching and illuminating ministry of the Holy Spirit (John 16:13-15). We must combine discipline (human responsibility) with dependence (divine sovereignty) as we approach the Scriptures. We cannot properly comprehend or respond to biblical truths in our own power; this requires the grace of God.

Exercise: What does 1 Corinthians 2:6-16 say about the role of the Holy Spirit in our understanding of God’s revelation?

The Prerequisite of Responsiveness

We must not only open God’s Word--we must also be open to His Word. James tells us that we must prove ourselves doers of the word, and not merely hearers who deceive ourselves (Jas. 1:22). This requires responsiveness to the truth we receive as we receive it. If we are disobedient to the light we have been given, we will not receive further illumination (cf. Mark 4:23-25). The old couplet is true:

Light obeyed increaseth light,

Light rejected bringeth night.

Salvation begins with a response to the person and work of Christ as revealed in Scripture. The sacred writings “are able to make you wise for salvation through faith which is in Christ Jesus” (2 Tim. 3:15). Non-Christians cannot “receive the things of the Spirit of God” (1 Cor. 2:14) because they do not have the Spirit. Unless a person has a relationship with God, he cannot understand His Word. Similarly, one must grow in this relationship to increase his capacity to understand Scripture. Our fellowship with the Lord is dependent upon obedience (see John 15:14-15), and disobedient Christians cannot accept the solid food of the Word (see 1 Cor. 3:1-3). As G. Campbell Morgan observed, “if we persist in the things against which we are warned, the Bible becomes a sealed book, and we can neither know it, nor teach it.”

The Prerequisite of Honesty

“Holy Scripture is the unchangeable word of God to which man must bend himself, and not something which he can bend to his own personal ideas” (Jean Danielou). The truth of the Bible is radical, and we will often be tempted to twist it to fit our preconceived opinions and tone down its message so that we will be more comfortable. We must be honest before the Word, and this means openness to new insights and willingness to give up cherished notions. “Unless we carefully examine the hidden assumptions that constitute our perspective, and seek to discover God’s unique perspective on issues critical to understanding Scripture, we are bound to misunderstand. And, misunderstanding, we will find the Bible a disappointing book” (Lawrence O. Richards).

The Prerequisite of Exposure

“For I have not shunned to declare to you the whole counsel of God” (Acts 20:27). We must expose ourselves and others to the whole counsel of God, and this requires a comprehensive view of the entire spectrum of the Bible. There are five basic categories of Scripture: Old Testament historical books, poetical books, and prophetical books; New Testament historical books (gospels and Acts), and epistles. If we limit ourselves to any one of these categories (e.g., the gospels or the epistles) and avoid the others, we will suffer from an imbalanced diet and our perspective will be distorted.

Process of Bible Study

Research

1. In Bible study as well as prayer, it is crucial to choose the right time and place so that we can be consistent. This discipline of consistency is essential to a growing theoretical and practical knowledge of the Word of God. Listen to this statement by D. L. Moody:

A man stood up in one of our meetings and said he hoped for enough out of the series of meetings to last him all his life. I told him he might as well try to eat enough breakfast at one time to last him his lifetime. This is a mistake that people are making; they are running to religious meetings and they think that the meetings are going to do the work. But, if this doesn’t bring you into closer contact with the Word of God, the whole impression will be gone in three months.

2. Don’t be haphazard in selecting a passage for study. Try to be systematic in your choice of topics, chapters, and books so that your input will come from all parts of Scripture and touch upon every aspect of your life. Design your study sessions so that you will not sacrifice quality for quantity by overburdening yourself with unmanageable portions. Work with sections you can thoroughly digest.

3. Avoid getting bogged down in one translation. Use a primary version for indepth study, memorization, and meditation, but work with others from time to time. Some versions are better for broad reading, while others are more suited to detailed study.

4. Gather information from the text by bombarding it with as many questions as you can and doing the necessary research to answer them. This will force you to delve into the Word instead of skimming over it.

5. Using the information you have collected, determine what the author means and try to glean insights. State your conclusions in the form of principles.

Response

Even if we observe all the rules, engage in conscientious and thorough research, and develop dazzling principles, we can still miss the whole point of Bible study. God did not inspire Scripture so that we could accumulate a great wealth of information, but “that the man of God may be complete, thoroughly equipped for every good work” (2 Tim. 3:17). As Irving L. Jensen noted, “The important thing is not how many times you’ve gone through the Bible, but whether the Bible has gone through you.” We must respond to what we learn through our study by allowing God to transform our attitudes, feelings, and actions. Only then will our study of the Word be glorifying to God.

Ask, Answer, Accumulate, Apply

You should familiarize yourself with four basic steps that will enrich your time in the Word regardless of what specific method you use: ask, answer, accumulate, and apply. With them, Bible study will be productive and meaningful; without them, it will be dry and empty. Use these four steps until they become second nature to you. When you begin to saturate your study with them, your time in the Word will never be the same.

Ask

Ask key questions which when answered will provide insight into the meaning of the text. Perhaps the most important skill in Bible study lies in asking the right questions. Here are the questions you should use:

ASK . . .

WHO? -- The persons

WHAT? -- The problem, plot

WHEN? -- The time

WHERE? -- The place

WHY? -- The purpose, reason

HOW? -- The solution, resources

IS THERE . . .

A key word? -- Important to meaning

A comparison? -- Often introduced by “like”

A contrast? -- Often introduced by “but”

A repetition? -- Indicates emphasis

An atmosphere? -- Joy, anger, fear, etc.

A clear literary form? -- Poetry, prophecy, narrative, etc.

A progression? -- Events, ideas

A climax? -- Lesser to greater

A significant point of grammar? -- Tense, sentence structure, number (singular or plural)

Answer

Good questions demand accurate answers. There are two primary sources for these answers: the text and the tools of the trade.

Text and context

We have already noted that Scripture best explains Scripture. You will find that many of your questions will be answered in the immediate and broad context of the passage you are studying. Always look here first, and you will experience the joy of creative discovery.

Tools

Begin to collect and use the tools of the trade. These will give you great help in finding the answers you need for any method of Bible study. Just as a carpenter would never go to work without his hammer and saw, the serious student of Scripture would be ill-equipped if the tools of Bible study are not within arm’s reach.

See the bibliography at the end of this section for some basic study tools you should consider adding to your library.

At the end of his life, the Apostle Paul gave this exhortation to Timothy, his child in the faith: “Be diligent to present yourself approved to God as a workman who does not need to be ashamed, handling accurately the word of truth” (2 Tim. 2:15). A careful and consistent use of the text and the tools will help us fulfill this mandate.

Accumulate

Once you have asked the right questions and arrived at clear answers, you are ready to accumulate practical principles. The easiest way to accomplish this is to put on your “SPECS”:

Sins to Forsake

Promises to Claim

Examples to Follow

Commands to Obey

Summary Thought for Today

Apply

“The end result of all Bible study should be the application to life. Remember, the Word of God is ‘seed’ to be planted in your heart, to take root and bear fruit” (Lloyd M. Perry). Because biblical truth touches upon all areas and relationships of life, it is important that we maximize its impact by being very specific in the way we apply it. In this fourth stage, the SPECS you have accumulated throughout your study should now be prayerfully applied to these eight vital relationships:

1. God and You

2. You and Yourself

3. Husband and Wife

4. Parent and Child

5. Employer and Employee

6. Christian and Christian

7. Christian and World System --Non-Christians --Satan

8. Christian and Creation

Practice of Bible Study

The practice of Bible study involves a variety of methods that will enable you to uncover the treasures of Scripture in different ways. Each is designed to provide its own particular benefit, and it is a good idea to try using all of them to find the ones that help you the most. After becoming familiar with them, you may want to switch methods from time to time to avoid getting caught in the rut of routine. Some of them compliment each other and can be used concurrently. The process of ask, answer, accumulate, and apply can be successfully plugged into any of these methods.

Planned Reading

Definition

This method is the broadest approach to Scripture because it involves the systematic reading of book after book according to a predetermined plan. There are many variations, but most of them relate to daily readings derived from a yearly goal (e.g., reading the whole Bible in a year).

Benefits

1. There is no better way to get a comprehensive overview of the Word. Reading large segments of Scripture will give you an increasing familiarity with the flow of the people, places, events, and concepts in the Old and New Testaments.

2. Long-term use of planned reading will take you beyond favorite portions and expose you to the whole counsel of Scripture.

3. You will begin to think creatively across books and Testaments as you discover connections between concepts in different passages.

Steps

1. Set a goal for what you want to read and target a realistic completion date. If you decide to read the Bible in a year, you can choose one of the available reading schemes or formulate your own. It is usually desirable to include daily input from more than one portion of Scripture in your reading plan.

2. In Enjoy Your Bible, Irving L. Jensen has suggested a method that will help you actively interact with the text as you go along:

a. Read

(1) Read aloud. This is especially helpful in devotional literature like the Psalms.

(2) Read carefully. Don’t be mechanical; try to be alert and observant.

(3) Read repeatedly. Additional readings will give you greater insight into a passage.

(4) Read peripherally. As you read a text, think about its context.

b. Reflect

(1) Reflect purposefully. As you reflect upon the passage you are reading or have just completed, do it with the clear purpose of knowing God better and becoming more conformed to the image of His Son.

(2) Reflect imaginatively. Actively use your mind’s eye to visualize the situation and put yourself in it.

(3) Reflect humbly. Never take the Bible for granted; remember that you are privileged to reflect upon the revelation of the living God.

(4) Reflect prayerfully. Personalize your reading by communicating with God about the truth you derive from it.

(5) Reflect patiently. Reflection takes time and concentration. Include this in the time you have allotted for your reading.

c. Record

When an important verse, thought, or application emerges from the text, jot it down so that you can retain it and refer to it in the future.

d. Respond

1) Respond with confession. When the Word exposes an area of sin in your attitudes or actions, quickly respond by acknowledging it so that you will continue to walk in the light.

(2) Respond with faith. Stand upon the truth of what you are reading.

(3) Respond with obedience. Resolve to take the truth you have just seen and put it into practice during the remainder of the day.

Memorization

Definition

In this method, the student of the Word selects portions of Scripture according to a definite plan, commits them to memory, and keeps them memorized by means of periodic review.

Benefits

1. This is the most effective way of making Scripture a part of your thought patterns.

The discipline and repetition necessary to memorize a text will plant it deep within your consciousness.

2. Memorization places Scripture at your fingertips, always at your disposal for use on unexpected occasions. It will also enhance your teaching, counseling, and witnessing.

3. “Your word I have hidden in my heart, that I might not sin against You” (Ps. 119:11). The passages you have memorized will assist you in times of temptation.

Steps

1. Purchase or create a set of Scripture memory cards. Look for a good variety of passages that you can use in many situations. (You may want to consider using the Navigators Topical Memory System to build your mental library of verses.)

2. Carry your cards with you and use them during the “dead times” of the day (waiting for an appointment, waiting on line, waiting on hold, waiting in traffic). The key to memorization is repetition, so expose yourself to your new verses briefly but often.

3. Set specific and realistic goals. Try to learn one or two verses a week. Periodically evaluate your progress and make the necessary adjustments.

4. Be sure to review what you have memorized so that it will not gradually slip away from you. The more you have learned, the more important a methodical program of review will become. Otherwise, you will suffer the frustration of losing faster than you learn.

5. Consider the possibility of memorizing a larger portion of Scripture, perhaps a chapter like John 15 or Romans 8, or even a small book like Philippians or Colossians. Memorization is a skill that improves with practice, and after you have mastered a good number of verses, you may be ready to tackle something bigger. One of the advantages of this is that you learn a passage in its context and force yourself to think according to an inspired sequence of concepts. Perhaps the easiest way of memorizing large portions of the Word is to work with it a chapter at a time. Read the chapter several times a week while using a 3x5 card to uncover a each line as you go through it. After a while, you will find yourself guessing more and more of the lines before you reveal them. Once you have learned a chapter, review it regularly to keep it with you.

Meditation

Definition

Meditation is the process of ruminating or chewing on a passage to absorb its lifegiving contents. In this method, we focus our attention on a verse or phrase of Scripture or on a biblical concept and reflect upon it one or more times during the day.

Benefits

1. Scripture tells us to meditate on God’s revealed truth day and night (see Josh. 1:8; Ps. 1:2; 119:97,148). Meditation directs the conscious mind during the day, and before retiring, programs the subconscious mind during the night. It is an excellent way to practice the presence of God.

2. This method integrates the Word of God into our minds, affections, and wills so that our thinking, emotions, and choices throughout each day are brought into increasing conformity with the truth. In Bible study, we master the Word; in meditation, the Word masters us.

3. Meditation enables us to ponder a passage in depth and so that we can gain meaningful personal insights that we would otherwise have overlooked.

4. This approach to biblical truth is an indispensable part of the process of abiding in Christ. As we abide in Him and His words abide in us, we bear spiritual fruit (see John 15:7-8).

Steps

1. Follow a plan to find appropriate texts for meditation. One way is to meditate on the verses you have already memorized. Gradually go through them by letting each become the theme of one day’s meditation. Jim Downing in his book on Meditation suggests another plan which involves the daily reading of every thirtieth psalm, the first corresponding to the day of the month. Five minutes before going to bed, read through the next day’s psalms until you find a verse that particularly speaks to you. Then close your Bible, and be sure to make that your last waking thought. If you wake up during the night, think about the verse. In the morning, read through the five psalms with your verse in mind and let it be the theme of your meditation that day.

2. Select specific times for brief interludes of meditation on the verse you have chosen for the day. These could be before meals and coffee breaks or you could use a watch with an alarm to remind you at regular intervals through the day (when the alarm sounds, immediately set it for the next brief meditation break).

3. If you are not working with a verse you have previously memorized, read your verse several times (try doing this aloud) until it becomes easy for you to think through it.

4. Use your imagination and begin to visualize the concepts in the verse in as many ways as you can. Put yourself into the words and into the historical context of the verse.

5. Ponder each word and phrase of the text and try to gain as many insights as you can. Creatively approach it from different angles, and ask the Spirit of God to minister to you through this process.

6. Personalize the passage and make it your own by putting it in the first person and praying it back to God. Commit yourself to pursue and apply the truths you have found in it.

7. Offer praise and worship to God on the basis of your day’s meditation.

The Synthetic Method

Definition

In the synthetic method, we study an entire book of the Bible by moving from the parts (verses, paragraphs, major divisions) to the whole in order to discover the flow of thought and the central theme of the book.

Benefits

1. This method gives you a bird’s eye view of Scripture and enables you to understand a book as a unit.

2. You will be able to think through the historical and/or logical sequence of the book.

3. Synthetic study gives you a comprehensive picture that will help you see how the pieces of the puzzle fit together. It provides a structure that will organize and integrate the details, so that you will be able to visualize the context of each verse and paragraph.

4. With this method, you will know what is in each paragraph of the book.

Steps

1. Select a book--begin with short and easily outlined books like Ephesians and Colossians.

2. Plan to work with the book at a convenient time and in a consistent way.

3. With a pen and paper ready for your notes and observations, read through the book in one sitting. In this reading, look for the central theme of the book and how it is developed.

4. Read the book a second time and use the questions found in “The Process of Bible Study” above. In the synthetic method, don’t get too detailed in your use of these questions. Note problem passages and use the tools to find answers.

5. Read the book a third time and create a title for each paragraph. Follow the ROSE guidelines to make your titles crisp and useful:

a. Retainable--easy to memorize.

b. Original--your very own.

c. Short--three or four words.

d. Exact--suited to the paragraph.

Be sure to memorize your paragraph titles so that it will be easy for you to think your way through the book.

6. During the fourth reading, go through the book with your SPECS on (sins to forsake, promises to claim, examples to follow, commands to obey, summary thought for today), so that you will accumulate practical principles to apply in your life. Record these principles or you will lose them.

7. Now you are ready to develop an original outline of the book. Create titles for the major sections of the book, and use your paragraph titles as well.

8. Finally, write a paragraph to summarize the main theme of the book. Show how each of the book’s paragraphs contributes to the development of this theme.

Here is a sample of a synthetic Bible study worksheet which records the results of steps 5 and 6 on the first five paragraphs of Ephesians. There is also a blank worksheet form which you can duplicate (you will need separate pages for steps 3, 4, 7, and 8). (Editor's Note: See print edition for this resource.)

The Analytical Method

Definition

The analytical method of Bible study focuses on the details and particulars of a passage and engages the student in an in-depth analysis of the Word. In contrast to the bird’s eye view provided by the synthetic method, the analytical method offers an ant’s eye view by getting us immersed in the soil of Scripture.

Benefits

1. God inspired not only the broad themes of Scripture, but all the details as well. Using this method, we will gain an appreciation for the words, nuances, figures of speech, and other particulars of a passage.

2. This method will give us skill in observing and interpreting Scripture as we break it down into its separate components and see how they fit together.

3. Systematic analysis will help us mine the inexhaustible treasures of the Word. We will more clearly see that each time we approach a passage, we can gain new meaning, depth, and insight.

Steps

1. Select a passage for study. Note the paragraph divisions in your translation of the Bible--it is best to analyze one paragraph at a time as you go through the text.

2. Carefully read the paragraph several times.

3. Probe each verse of the paragraph in depth by making observations and asking as many of the questions found in “The Process of Bible Study” as you can. Unlike the synthetic method where you asked broad questions of the passage, in the analytical method you should stop to ask questions on the level of words, phrases, and verses. Record your questions because you will need them for the next step.

4. Use the text and context to find the answers to your questions. For some of them (e.g., historical background, chronology, word meanings), you will need to draw upon the recommended Bible study tools.

5. Accumulate principles from each verse by putting on your SPECS.

6. Apply these principles to the eight vital relationships of your life listed in “The Process of Bible Study.

Other Methods

Observation, interpretation, correlation, and application

This method is similar to the ask, answer, accumulate, and apply process described above. It has been said that “A wise man will learn more in a walk around the block than a fool will learn on a trip around the world.”

In observation, we ask basic questions of the text, look for key words, phrases, and verses, find connecting words and progressions of thought, and discover contrasts and comparisons. In interpretation, we seek to understand the things we have observed to discern the meaning and purpose that the author had in mind. In correlation, we relate the passage we are studying to the overall context and coordinate it with other sections of Scripture. In application, we derive specific principles from what we have learned and seek to implement them in our lives. See Walter A. Henrichsen’s A Layman’s Guide to Interpreting the Bible for a more detailed description of this method.

The topical method

This can be a very fruitful method because it helps us discover the development of a theme through the pages of Scripture. Choose a specific topic and decide whether you wish to trace it from Genesis to Revelation or limit yourself to its use in either a section or book of the Bible or a series of selected verses. You may want to chose a theme like sin, redemption, forgiveness, love, or wisdom. Or you may study a concept like speech, the family, stewardship, or work. Use a concordance (Nave’s Topical Bible is also helpful) to find the passages you will work with. Make your observations, ask questions, look for the answers, and then formulate an outline of the topic to organize your key thoughts. Check and supplement your results by using a Bible encyclopedia. Summarize your findings and be sure to end with a set of specific life applications.

The biographical method

A study of the failures and successes of Bible personalities is an excellent way to uncover spiritual principles and discover insights into the way God works in people’s lives. If the person you want to study is a major figure in Scripture, you may want to confine your study to a particular book or a portion of his life. Use a concordance to find the relevant passages. As you work with these verses, create a list of the events in the person’s life and then arrange them in a chronological sequence. Use this list to create a biographical outline with the associated verses. With this outline, move through the character’s life and make a set of observations, interpretations, and applications.

There are a variety of other Bible study methods which could prove useful after you become familiar with those outlined in this booklet. Effective Bible Study by Howard F. Vos, for example, describes seventeen approaches, including the theological, literary, geographical, sociological, political, cultural, and psychological methods.

Recommended Tools for Bible Study

Modern Translation

New King James Version

New American Standard Version

New International Version

New English Translation (NET Bible)

Study Bible

The Open Bible

The Ryrie Study Bible

The Thompson Chain-Reference Bible

Bible Survey

Talk Thru the Bible

Jensen’s Survey of the Old Testament

Explore the Book

Bible Introductions

Introduction to the Old Testament

A Survey of Old Testament Introduction

New Testament Introduction

An Introduction to the New Testament

Concordance

The New Strong’s Exhaustive Concordance of the Bible

Young’s Analytical Concordance of the Bible

Topical Bible

Nave’s Topical Bible

Bible Handbook

The Bible Almanac

The New Unger’s Bible Handbook

Eerdman’s Handbook to the Bible

Bible Dictionary

The Illustrated Bible Dictionary

The New Bible Dictionary

Unger’s Bible Dictionary

Bible Encyclopedia

The Zondervan Pictorial Encyclopedia of the Bible

Wycliffe Bible Encyclopedia

The International Standard Bible Encyclopedia

Bible Commentary

The Wycliffe Bible Commentary

The Bible Knowledge Commentary The New Bible Commentary

Bible Atlas

The Moody Atlas of Bible Lands

The Macmillan Bible Atlas

Baker’s Bible Atlas

Linguistic Tools

Theological Wordbook of the Old Testament

Englishman’s Hebrew and Chaldee Concordance of the Old Testament

An Expository Dictionary of New Testament Words

Dictionary of New Testament Theology

Putting it Together

1. What are the six purposes of Bible study?

______________________________

Think about this list and use it as a motivation builder that will help you overcome the barriers to your own study of God’s Word.

1. What are the six purposes of Bible study?

______________________________

Think about this list and use it as a motivation builder that will help you overcome the barriers to your own study of God’s Word.

2. What are the six prerequisites of Bible study?

______________________________ ___

In the spaces at the right, rank these prerequisites from 1 (the prerequisite you have best fulfilled in the past) to 6 (the prerequisite you have least fulfilled in the past).

3. What do you think are the two most important rules of interpretation? ______________________________________________ ______________________________________________

Why did you choose these rules?

______________________________________________ ______________________________________________

4. What are the four A’s in the process of Bible study?

_______________

Can these be used in any Bible study method? When do you plan to start putting them into practice?

5. What are the SPECS of Bible study?

______________________________

Be sure to memorize this list and use them until they become habitual.

6. Memorize the eight vital relationships so that they will come to mind when you seek to apply the biblical principles that surface in your study.

7. The only way to discover the benefits of each of these methods is to put them into practice. Plan to do this by using a different method each month until you have gone through them all. Then select the ones you found most beneficial and formulate a future plan to implement them so that you will enjoy a variety of useful study methods.

8. Consider the possibility of forming or joining a group that studies the Bible together. Bible study is best when it is done individually and corporately, because each person can share the insights he or she learned so that others will benefit from them. This adds the dimension of mutual encouragement, exhortation, and accountability, and enables us to gain perspectives on Scripture we would otherwise have missed (see 1 Cor. 14:26; Heb. 10:24-25).

9. Look up these passages that stress the importance of scheduling regular time to study God’s revealed Word: Joshua 1:8; Psalm 1:2; 119:105; John 17:17; 2 Timothy 2:15; 3:16-17; Hebrews 4:12; James 1:22. Try committing two of these verses to memory.

10. Look over this list of recommended Bible study tools and select the first six you would like to have in your library. Try to purchase them over the next six or twelve months. As you do, familiarize yourself with these tools so that you will know how each one can assist you in your study program.

[Review of] The Prayer of Jabez: Breaking Through to the Blessed Life.

Bruce Wilkinson. The Prayer of Jabez: Breaking Through to the Blessed Life. The BreakThrough Series. Sisters, Ore.: Multnomah Publishers, 2000.

In the “BreakThrough Series” Bruce Wilkinson attempts to share with believers the keys to punching through spiritual staleness into the realm of victory and blessing. Subtitled, “Little Books, Big Change,” the object of the series speaks for itself. It seeks to pack radical concepts of Christian living into a light, warm and readable format. The Prayer of Jabez is no more than 93 pages, the text on each page being as small as 1/4^th of an 8 by 11 sheet of paper. Just as the name of the series, the preface to the book promises great things; Wilkinson states: “I want to teach you how to pray a daring prayer that God always answers. It is brief – only one sentence with four parts – and tucked away in the Bible, but I believe it contains the key to a life of extraordinary favor with God” (emphasis mine). With this lofty goal, the book embarks on a seven chapter exploration of each part of Jabez’s prayer, found in 1 Chronicles 4:10. Each part seeks to principlize a particular portion of the prayer, and then apply it to the life of a New Testament believer.

The methodology of walking through the prayer, phrase by phrase is but one of the books strengths. Wilkinson’s general tone and fervor throughout The Prayer of Jabez is exactly what the series promises – spiritual life breathed into a realm of Christian living that can easily become hackneyed and uninspired. Wilkinson’s passion in the book obviously stems from a high view of prayer. For him prayer is effective and life changing – a very real act of God; a serious means of breaking into human circumstances with divine resources (hence his emphasis on the supernatural and “miraculous” nature of prayer, cf. pgs. 23, 43). Another strength of the book is its unyielding focus on ministry as a lifestyle. The heart of the prayer that the author seeks to expound is paraphrased on pg. 32: “O God and King, please expand my opportunities and my impact in such a way that I touch more lives for Your glory. Let me do more for You!”

This focus is consistently illustrated in every example cited as an answer to the Jabez prayer. The author chronicles examples of answers to the prayer in missions to Trinidad (pg. 33-35), ministry to an unbelieving stranger on a cruise ship (pg. 37-38), ministry to a Christian woman on a train trip (pg. 42), taking on the Walk Thru the Bible ministry (pg. 46-47), success in a Long Island youth evangelism ministry (pg. 56-60), ministry to an unbelieving woman in an airport (pg. 79-82), and the launching of a world- wide ministry called WorldTeach (pg. 89). Praying for God’s will and the expansion of His kingdom, and not for worldly accoutrements is certainly a considerable strength for the book (see pg. 24).

Yet, with all of its positive features, The Prayer of Jabez is plagued with serious problems. Probably the most significant problem in the book is the most fundamental assumption of the whole series – that there is one elusive key to unlock the secret of God’s will for your life and open the floodgates of His blessing. Wilkinson is confident that the entirety of God’s will can be boiled down into the various features of this one prayer. In attempting to illustrate this assumption, the author proceeds to paint every aspect of the Christian life with a Jabez-colored brush.

The statement previously mentioned as appearing in the preface, namely that this prayer is “the key to a life of extraordinary favor with God” is reinforced vigorously throughout the book. Pg. 11 boldly proclaims, “ . . . the Jabez prayer distills God’s powerful will for your future.” Again, on page 24 he states: “ . . . the Jabez blessing focuses like a laser on our wanting for ourselves nothing more and nothing less than what God wants for us.”

For Wilkinson, Jabez’s prayer encompasses what it means to lead a victorious Christian life and to be in the will of God. He even goes as far as to say that the very purpose of redemption is to experience the blessing of “Jabez praying,” which he describes this way:

Your spiritual expectations undergo a radical shift, though it might be only slightly apparent to someone else. You feel renewed confidence in the present-tense power and reality of your prayers because you know you’re praying in the will and pleasure of God. You sense in the deepest recesses of your being the rightness of praying like this. You know beyond a doubt that you were redeemed for this: to ask Him for the God-sized best He has in mind for you, and to ask for it with all your heart (pg. 91).

Acts of divine providence (God’s preserving and governing of the world through second causes) in providing ministry opportunities are renamed as “Jabez appointments” (pg. 37) and “Jabez experiences” (pg. 38). Instead of sin hindering a lifestyle of obedience for the glory of God, the author couches it in terms of hindrance to a “Jabez blessing”:

You should know that when you sin after experiencing the Jabez blessing, you’ll experience a deeper grief over your disconnect from God than you ever thought possible. It’s the pain that comes from having once tasted the exhilaration of God working in you at a higher level of fulfillment and then turning back” (pg. 85).

Perhaps the most peculiar oversimplification occurs on page 90, where Wilkinson relates the success of his WorldTeach Ministry, stating:

Humanly speaking, this kind of growth is unexplainable. We are only weak humans who seek to be clean and fully surrendered to our Lord, to want what he wants for His world, and to step forward in His power and protection to see it happen now. I don’t know what you call that, but I have always called it the miracle of Jabez.

The “miracle of Jabez?” Perhaps. Others have chosen to simply call it obedience to Matthew 28:19-20. But Wilkinson is determined to see Jabez in every nook and cranny of the Christian life. And it is precisely that determination that colors every experience he relates in the book – witnessing opportunities become “miracles of Jabez”, and personal success in ministry is not so much attributed to God’s faithfulness and a general pattern of prayer and watchfulness, but to the recitation of the prayer of Jabez. “ . . . I promise you that you will see a direct link: You will know beyond doubt that God has opened heaven’s storehouse because you prayed” (pg. 84, emphasis mine).

Praying the prayer of Jabez is likened unto standing before massive gates recessed into a large wall, blocking the road to blessing. The prayer of Jabez is prayed, and the gates swing wide open into another, more victorious life. Such an illustration is unrealistic as it is picturesque – rather than being an uphill battle, or a struggle of faithfulness (Mark 14:38), the prayer of Jabez is almost given magical properties:

As you repeat the steps, you will set in motion a cycle of blessing that will keep multiplying what God is able to do in and through you. This is the exponential growth I referred to at the close of the previous chapter. You have asked for and received more blessing, more territory, more power and more protection. But the growth curve soon starts to spike upwards. You don’t reach the next level of blessing and stay there. You begin again – Lord, bless me indeed! Lord please enlarge . . .! And so on. As the cycle repeats itself, you’ll find that you are steadily moving into wider spheres of blessing and influence, spiraling ever outward and upward into a larger life for God (pg. 83-84).

This conception of prayer is seen again on page 29, “prayer is only limited by us . . . through a simple, believing prayer, you can change your future. You can change what happens one minute from now” (emphasis mine). And again on pg. 76: God “holds nothing back from those who want and earnestly long for what He wants” (What about 2 Co. 12:7-9?).

In short, strain as it might, the Jabez’s prayer could never handle the weight that Wilkinson puts upon it – prayer alone cannot entirely sanctify a believer (where is the discussion of the sanctifying power of the Word, the mutual stimulation of fellowship, and the manifold other spiritual disciplines that make up the Christian life?). Anyone who expects such results will be badly disappointed. What’s more, Wilkinson’s claim that the prayer of Jabez distills God’s will for the Christian life is further confounded by the fact that nothing in the prayer actually mentions the ultimate purpose of man, which is worship (cf. John 4:21-24, Ecc. 12:13-14). Such a focus is obscured by the ubiquitous emphasis of the believer’s influence or usefulness for God. Not even the Disciples Prayer of Matthew 6, a clear model of prayer for the Church, could be made to handle the inflated significance given to the prayer of Jabez.

Even if the prayer was a legitimate summary of the will of God, and assuming it was repeated to the letter, according to the daily regimen of recitation prescribed by Wilkinson (pg. 87), the results may seem less spectacular than the author makes them sound. Stripped of the words “miraculous” and “supernatural,” all of the encounters cited as “Jabez experiences” are nothing more than sharing the gospel as one has opportunity – and opportunities can be prayed for without reciting the prayer of Jabez. Wilkinson’s definition of a “miracle” ends up amounting to any circumstance in which an opportunity for ministry arises. Such a circumstance is arbitrarily designated as “something that wouldn’t normally happen” (pg. 43), and glibly compared to actual miracles (where God directly acts to interrupt fixed laws of nature), such as Christ walking on the water (pg. 43); the result is that opportunities to share tips for a good marriage with a man named Terry on an island cruise ship is not much different than the Messiah’s suspension of natural laws in order to tread upon liquid as if it were solid ground.

In the end one is not sure whether Wilkinson even handled the text of 1 Chron. 4:10 at all, since it mentions nothing of witnessing opportunities or a desire to be used of God to expand His spiritual kingdom. The questions of how the answered requests for a literal border expansion by a descendent of Judah has anything to do with a New Testament believer’s desire to see people come to Christ remain unanswered throughout the book. No steps are taken to substantiate that the principles drawn from the text actually stem from its interpretation its own literary historical context. Indeed, if the first chapter be taken woodenly, it would seem that there was no attempt made at interpretation at all. Wilkinson says,

“Something in the prayer of Jabez would explain the mystery of why God answered his prayer – it had to. Pulling a chair up to the yellow counter, I bent over my Bible, and reading the prayer over and over, I searched with all my heart for the future God had for someone as ordinary as I. The next morning, I prayed Jabez’s prayer word for word. And the next. And the next. Thirty years later, I haven’t stopped” (pg. 10-11).

Instead of carefully walking the reader from the passage in its original context across the bridge of interpretation, and to the application on the other side, Wilkinson teleports the reader from the text to the application, avoiding the bridge altogether. The principles expounded throughout the rest of the book appear out of thin air. So with what, one wonders, does Wilkinson support the principles explained in the rest of the book? The bottom of page 11 becomes their solitary defense throughout: “How do I know that it [the prayer of Jabez] will significantly impact you? Because of my experience and the testimony of hundreds of others around the world with whom I’ve shared these principles.” The bottom line with The Prayer of Jabez is that the author has sought to repackage well-known principles of Christian living – dependence upon God in prayer, a heart for the lost that seeks ministry opportunities, etc – as a revolutionary, head-in-the-clouds technique that guarantees spiritual success. These principles are imported into 1 Chron. 4:10 without adequate warrant, and mixed with overstatement and empty hype for purposes of persuasion. Had the book’s faults been limited to a slick, superficial repackaging, it could still be recommended for its biblical content. Unfortunately, the exaggeration and overstatement which so characterizes the book unwittingly obscures fundamental truths about how prayer works and provides no substantial insight for those faced with the average, daily Christian grind of sanctification.

Exodus

Selected Bibliography of Leviticus

Related Media

Books

Bamberger, B. J. Leviticus. New York: Union of American Congregations, 1979.

Bonar, A. A. A Commentary on Leviticus. London: Banner of Truth, 1966, Reprint.

Harrison, R. K. Leviticus: An Introduction and Commentary. The Tyndale Old Testament Commentaries. Downers Grove: Inter-Varsity Press, 1980.

Keil C. F., and Delitzsch F. “The Pentateuch.” In Commentary on the Old Testament in Ten Volumes. Vol. 1. Reprint (25 vols in 10). Grand Rapids: Wm. B. Eerdmans Publishing Co., 1982.

Levine, Baruch A. Leviticus arqyw. The JPS Torah Commentary. Philadelphia: The Jewish Publication Society, 1989.

Lindsey, F. Duane. “Leviticus.” In The Bible Knowledge Commentary, pp. 163-214. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Victor Books, 1985.

Noth, Martin. Leviticus. Translated by J. E. Anderson. Philadelphia: The Westminster Press, 1962, 1965, 1977.

Wenham, Gordon J. The Book of Leviticus. The New International Commentary on the Old Testament. Grand Rapids: William B. Eerdmans Publishing Company, 1979.

Unpublished Materials

Powers, Philip E. “Analysis of Leviticus.” Paper submitted for course 371 Seminar in the Pentateuch. Dallas Theological Seminary, Fall 1989.

Johnson, Elliott E. “Analytical Outline of Leviticus.” Unpublished class notes in 371 Seminar in the Pentateuch. Dallas Theological Seminary, Fall 1989.

Related Topics: Library and Resources, Old Testament

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Curriculum Evaluation Guide

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Ezekiel 25

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Psalm 15

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Jeremiah 9

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VI. Studying the Bible

Prerequisites of Bible Study

The Prerequisite of a Plan

The Prerequisite of Discipline

The Prerequisite of Dependence

The Prerequisite of Responsiveness

The Prerequisite of Honesty

The Prerequisite of Exposure

Process of Bible Study

Research

Response

Ask, Answer, Accumulate, Apply

Ask

Answer

Text and context

Tools

Accumulate

Apply

Practice of Bible Study

Planned Reading

Definition

Benefits

Steps

Memorization

Definition

Benefits

Steps

Meditation

Definition

Benefits

Steps

The Synthetic Method

Definition

Benefits

Steps

The Analytical Method

Definition

Benefits

Steps

Other Methods

Observation, interpretation, correlation, and application

The topical method

The biographical method

Recommended Tools for Bible Study

Putting it Together

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[Review of] The Prayer of Jabez: Breaking Through to the Blessed Life.

Exodus

Selected Bibliography of Leviticus

Books

Unpublished Materials

Pages