Exegesis on Ezekiel

This is my most recent Ezekiel exegesis for my class on the prophets.

Ezekiel 16:1-43

I. Historical/Cultural Context

This figurative narrative or allegory, from the beginning of the monarchy or earlier, [1]is a striking departure from Amos’ and Hosea’s depiction of Israel’s beginnings at God’s call from Egypt, describing her then as innocent. Contrast Ezekiel: Israel viewed as hopeless from beginning, Canaan her origin. “The twists to the familiar theme are designed to shock…people out of their complacency.”[2]

At maturity, Yahweh weds Jerusalem because of “…the contractual nature of marriage, the spousal relationship lent itself to expressing the centrality, permanence, and emotive content of the covenant bond between God and people.”[3] Graphic in nature, an early rabbi, “Eliezer … forbade … liturgical use…though… retained in the lectionary, it was stipulated that it must …be followed by its [greatly sanitized] targum (m. Megillah 4.10).”[4]

II. Analysis of the Passage – God’s “Nymphomaniac Bride”[5]

Scene 1 takes place in verses 1-7. Verses 1-2 show the allegory as confrontation. Verse 3 concerns Jerusalem’s parentage “…reflect[ing] the actual background …Jerusalem was a Jebusite city closely related to the Hittites, and before that …Amorite.”[6] Blenkinsopp states “Unflattering allusion to ancestors is a … feature of vituperative satire.”[7] Jerusalem (and Israel as a whole[8]) is shown as an unwanted child left to die of exposure whose parents treated her as “an obscene excretion…abandoned …to welter in the blood of its afterbirth…”[9] A kind passer-by, God, pities her, making sure she will live.[10] She grew through God’s protection. Verse 7 “’Yet you were naked and bare’ reminds us … we are in … an allegory that has a logic of its own.”[11] Ezekiel has readers remember the child’s sad beginning, compared to her current estate which “far transcends mere physical life.”[12]

Scene 2, verses 8-14 find Yahweh again as a passer-by. Verse 8’s spreading the corner of the garment signified a marriage commitment (cf. Ruth 3:9).[13] God is attracted to the physically matured girl. “The allegory is particularly daring in view of Jerusalem’s proclivity…for the worship of the Canaanite Astarte, the ‘queen of heaven,’ …fertility goddess … consort of the national god.”[14] Yahweh’s marriage is like a prince lifting up the state of the abandoned girl with bride price, gifts, and a royal prince’s favors, well beyond the girl’s imagining. God does everything for her “that had been denied by her parents.”[15]

Verses 15-34 provide the turning point, unfaithfulness flowing from pride in her beauty, portraying Jerusalem and Judah’s apostasy: (1) worship in high places; (2) idolatry; (3) cult of Moloch; (4) intercourse with foreign nations and adopting their ways. “The accusations come in a stream and the figures leap back and forth… not unusual with Ezekiel.”[16] In Western Semitic mythology, the city is the spouse of the patron deity, thus the similitude of faithlessness to marital infidelity.[17] Prostitutes get paid, but wanton Jerusalem pays her lovers, referring to alliances with Egypt, Assyria, and Babylon. Verses 20-21 describe horrendous unfaithfulness: infant sacrifice in the Hinnom Valley, the only reference to this practice.[18]

Wronged husband Yahweh, verses 35-43, shames unfaithful Jerusalem publicly. Israel’s lovers will mete out judgment—adding further shame, showing they never loved her. She ceases prostitution by force, not from repentantance. God’s anger will subside, with “no hint that God will again turn to Israel. Israel is an episode in the divine dealing with humankind that now belongs to the past, with no intimation of any other episodes to come.”[19]

III. Synthesis of the Passage

In this poignant allegory, God confronts Jerusalem and thereby, all Israel. Described as an unwanted, uncared for baby, God noticed her, cleaned, clothed, and loved her, provided what her parents did not. At maturity, God wedded her giving his … solemn oath … enter[ing] into…covenant with [her]… [she] became [his]” (Ezek 16:8b), explaining the spousal metaphor. The bride was unfaithful with other gods and nations, breaking the covenant, heaping punishment upon herself at her lovers’ hands.

IV. Application

God’s rescuing and choosing of one unwanted parallels God’s choosing and calling us. Where others see insignificance, God sees his “chosen ones, holy and beloved” (Col 3:12a). Riches (clothing etc.) bestowed were gifts from her husband, “the result of …unsolicited and unanticipated benefaction”[20] as are God’s riches of his love, grace, and salvation (Eph 2:7). Prideful, we sometimes seek other lovers, wanting that which only the Beloved can provide.

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[1] Joseph Blenkinsopp, Ezekiel, Interpretation: A Bible Commentary for Teaching and Preaching, ed. Patrick D. Miller (Louisville: John Knox Press, 1990), 76.

[2] Gordon McConville, A Guide to the Prophets, Exploring the Old Testament, vol. 4 (Downers Grove, IL: InterVarsity Press, 2002), 91.

[3] Blenkinsopp, 76.

[4] Ibid.

[5] Ibid.

[6] Robert R. Wilson, Ezekiel, The HarperCollins Bible Commentary, ed. James L. Mays (San Francisco: HarperSanFrancisco, 2000), 603.

[7] Blenkinsopp, 77.

[8] Wilson, 603.

[9] Vawter and Hoppe, 93.

[10] Ibid.

[11] Ibid.

[12] Ibid.

[13] Blenkinsopp, 78.

[14] Vawter and Hoppe, 93.

[15] Wilson, 603.

[16] Vawter and Hoppe, 94.

[17] Ibid.

[18] Ibid.

[19] Ibid., 95.

[20] Blenkinsopp, 78

Bibliography

Blenkinsopp, Joseph. Ezekiel. Interpretation: A Bible Commentary for Teaching and

Preaching. Ed. Patrick D. Miller, Jr. Louisville: John Knox Press, 1990.

McConville, Gordon. A Guide to the Prophets. Exploring the Old Testament. Vol. 4.

Downers Grove, IL: InterVarsity Press, 2002.

The Bible. New International Version.

Vawter, Bruce and Hoppe, Leslie J. A New Heart: A Commentary on the Book of Ezekiel.

International Theological Commentary. Ed. Fredrick Carlson Holmgren and

George A. F. Knight. Grand Rapids: Wm B. Eerdmans Publishing Co., 1991.

Wilson, Robert R. Ezekiel. The HarperCollins Bible Commentary. Ed. James L. Mays.

San Francisco: HarperSanFrancisco, 2000.

Ezekiel 4:1-17 An exegesis

One of the final courses I'm taking for my bachelor's degree is a course on the Old Testament prophets. Each week we exegete a passage of scripture. Last week's was Ezekiel 4:1-17. Here's what I wrote.

Ezekiel 4:1-17

I. Historical/Cultural Context

Ezekiel alone is situated solely in Babylon,[1] with the prophet and other Jews in exile. He was a contemporary of Jeremiah. No details are available outside of this book. He was from a priestly family, [2] mentioned in “a postexilic list of priests (I Chron. 24:16)[3] and was widowed “in 588 B. C. at the beginning of the siege of Jerusalem (24:15-18).”[4] Due to sin, the Southern Kingdom would be exiled.

II. Analysis of the Passage-Symbolic Acts Against Jerusalem

Ezekiel demonstrates God’s message symbolically. This “enhances[s] … the spoken word, to make possible … [a] more intense kind of identification.”[5] He depicts Jerusalem’s besiegement on a “clay tablet” (Ezek 4:1) or brick, playing the Babylonian part with “the besieging army…as agent of divine judgment.”[6]

Verse three’s “iron pan” literally means a griddle for baking.[7] Elsewhere (Lev 2:5; 6:21; 7:9; 1 Chr 23:29), it concerns the sacrificial system, [8] while Alexander suggests it was a “pan used only by the priests for certain offerings (Lev 2:5; 6:21; 7:9).”[9] It also references God’s call, in Ezekiel 3:8, and possibly symbolizes the divide between God and the Jerusalemites.[10]

Verses 4-8 depict Ezekiel assuming Israel and Judah’s guilt, a priestly action. “The sudden use of the name ‘Israel’ … referenc[ing] …the Northern Kingdom…is unexpected, since the remainder … concentrates on the imminent siege and exile of Judah, the Southern Kingdom.”[11] Blenkinsopp acknowledges one difficulty: Ezekiel is “bound with cords which prevent him turning over, yet he is ordered to lie on both sides in succession”[12] (Ezek 4:8). One understanding is redactors organizing passages together with similar themes “ignor[ing] …discrepancies of chronology and content.”[13] Lying bound demonstrates captivity with days representing years. The chronology is problematic however, if interpreted literally, having numerous variables. Some suggest viewing the numbers symbolically.

In verses 9-17, Ezekiel demonstrates symbolically the coming food and water shortage in Jerusalem. He would survive on two pints of water and one half pound of bread.[14] The 390 days are more literally the time of siege in this passage.[15]

Verses 12-15 concern the Exile as “…the people of Israel will eat defiled food among the nations where I will drive them” (Ezek 4:13). Alexander finds no “recorded prohibition in the … Torah regarding the use of human excrement for fuel.”[16] Also, “the cleanliness of the camp of Israel…and …the hygienic practices of the Jews… convince us …what God was asking Ezekiel to do … [was] …abhorren[t].”[17] Ezekiel’s continual concern with preserving ritual purity and obedience in exile,[18] was honored as God relents, allowing animal dung for fuel (verse 15). Verses 16-17 refer again to food shortages in Jerusalem during the siege, emphasizing sin as the cause.

III. Synthesis of the Passage

Ezekiel displayed symbolically Jerusalem’s coming siege and subsequent deportation to exile. The symbols were a clay brick inscribed with besieged Jerusalem, the prophet lying bound, and Ezekiel baking bread, allowed one half pound and two pints of water only, symbolizing scarcity of food and drink in siege and exile.

IV. Application

Ezekiel was a messenger and an exile, as were the message’s recipients. Identification with those we minister to is crucial. “Rock & Roll Revival,”[19] speaks to this issue. Ezekiel’s identification with the people’s sins, though innocent, reminds us of Christ’s identification with our sin, though sinless. God called Ezekiel to prophesy utilizing unusual, somewhat outlandish means. Can we be as obedient?

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[1] J. Gordon McConville, A Guide to the Prophets, Exploring the Old Testament, Vol. 4 (Downers Grove, IL: InterVarsity Press, 2002), 83.

[2] Joseph Blenkinsopp, Ezekiel, Interpretation: A Bible Commentary for Teaching and Preaching, ed. Patrick D. Miller (Louisville: John Knox Press, 1990), 8.

[3] Ibid.

[4] Ibid.

[5] Ibid., 34.

[6] Ibid.

[7] Bruce Vawter and Leslie J. Hoppe, A New Heart: A Commentary on the Book of Ezekiel (Grand Rapids: Eerdmans, 1991), 41.

[8] Ibid.

[9] Ralph H. Alexander, Ezekiel, The Expositor’s Bible Commentary, vol. 6, ed. Frank E. Gaebelein (Grand Rapids: Zondervan, 1986), 769.

[10] James L. Mays, ed., HarperCollins Bible Commentary (San Francisco: HarperSanFrancisco, 2000), 595.

[11] Mays, 595.

[12] Ibid.

[13] Vawter and Hoppe, 41.

[14] Alexander, 770.

[15] Ibid., 43.

[16] Ibid., 44.

[17] Ibid.

[18] Blenkinsopp. 38.

[19] Kelly Fryer, “Rock & Roll Revival, Reclaiming the F Word, 12 March, 2008, n. p. Online: http://reclaimingthefword.typepad.com/reclaiming_the_f_word/ [12 March 2008].

Bibliography

Alexander, Ralph H. Ezekiel. The Expositor’s Bible Commentary. Vol. 6. Ed. Frank E.
Gaebelein. Grand Rapids: Zondervan, 1986.

Blenkinsopp, Joseph. Ezekiel. Interpretation: A Bible Commentary for Teaching and
Preaching. Ed. Patrick D. Miller, Jr. Louisville: John Knox Press, 1990.

Fryer, Kelly. “Rock & Roll Revival.” Reclaiming the F Word, 12 March 2008: n. p.Online:
http://reclaimingthefword.typepad.com/reclaiming_the_f_word/ [12October 2008].

Hoppe, Leslie J. and Bruce Vawter. A New Heart: A Commentary on the Book of Ezekiel.Grand Rapids: Eerdmans, 1991.

Mays, James L., ed. The HarperCollins Bible Commentary. San Francisco:HarperSanFrancisco, 2000.

McConville, Gordon. Exploring the Old Testament. Vol 4, A Guide to the Prophets. Downers
Grove, IL: InterVarsity Press, 2002.

The Bible. Today’s New International Version.

A Profound Mystery

Belonging to Christ as “a bride in relationship to her loving and caring bridegroom (Eph 5:25-32) [1]is my most cherished image. Though “bride,” is absent from the passage, its meaning “is a profound mystery … I am talking about Christ and the church” (Eph 5:32).

Having been under loved and well loved, this interconnectedness with Christ is richer, dearer as my husband ministers love to me. “Christ loved … and gave himself up for her” (Eph 5:25). “It was on the cross that our Lord gave himself up for his bride … all the more telling, since ekklesia is feminine.”[2] Encouraging my education and vocation, Ray lovingly sacrifices.

Christ’s “mak[ing] her holy, cleansing her …washing with water” (Eph 5:26), loving her as is, but transforming her as “separate for himself a people for his own possession”[3] is profound. Paul possibly “was alluding to the purification of the bride before the marriage ceremony (Ezek 16:9).”[4] His “radiant church” (Eph 5:27a) “in unsullied splendor … Paul … applies … to the presentation of the church as a pure virgin to Christ her husband,”[5] normally the bridegroom’s friend’s function. Christ “introduces the bride to the bridegroom … himself.”[6]

Unlike some spouses, Christ continually cares for his bride, us (Eph 5:29). Connected, united, we are “members of his body” (Eph 5:30). This relationship “is a profound mystery” (Eph 5:32).

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[1] Gerald F. Hawthorne, Ralph P. Martin and Daniel G. Reid, eds., Dictionary of Paul and His Letters (Downers Grove, IL: InterVarsity Press, 1993), 248.

[2] Frank E. Gaebelein, ed., The Expositor’s Bible Commentary, Volume 11 (Grand Rapids: Zondervan, 1981), 76.

[3] Ibid.

[4] Ibid., 77.

[5] Ibid.

[6] Ibid.

The Bible. New International Version.

Conversion, Call and Consequences

These are some observations regarding Paul's conversion in Acts.

Acts contains elements of conversion and call in each passage. Ananias doubted Paul’s status until God’s revelation (Acts 9:13). Paul only received the Holy Spirit when Ananias laid hands on him (Acts 9:17). Paul was baptized, demonstrating belonging to Christ (Acts 9:18). If strictly a calling, he would have previously been baptized.

Acts 22:16, “…be baptized and wash your sins away” indicates conversion, the significance of which Paul teaches in Romans 6:3, 4; Galatians 3:27; Ephesians 4:4-6 and Colossians 2:12. Each passage implicates new life in Christ. Baptism’s presence signifies conversion.

Paul’s commissioning is also intrinsic to the pericopes. God tells Ananias of Paul’s work (Acts 9:15). Paul immediately started preaching in the synagogues (Acts 9:20). God sends Paul to the gentiles (Acts 22:21). God appoints Paul as a servant and witness (Acts 26:16). Could this indicate conversion (servant) and calling (witness)? Acts twenty-six places greater emphasis on Paul’s ministry.

“The Acts material is essential to understanding the events surrounding Paul’s conversion/call experience.[1]. After reading DPL, I not only see Paul’s conversion in Acts, but calling also. Later Christians may model Paul since conversion precedes proclamation. The unique feature is that field to which God calls. Unlike most, Paul’s preaching immediately followed conversion due to scripture knowledge. “The result of the conversion/call experience in which Paul came to know Christ is a complete transformation.”[2]

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[1] Gerald F. Hawthorne, Ralph P. Martin and Daniel G. Reid, eds., Dictionary of Paul and His Letters (Downers Grove, IL: InterVarsity Press, 1993, 158.

[2] Ibid., 159.

The Bible. New International Version.

Yesterday and today: 1 Tim 5

In reading the scriptures, it is sometimes difficult to determine what applies to us and what doesn't. Take a look with me at 1 Timothy 5 and Paul's words to Timothy.

Widows: instructions strictly for the first century

Several verses in this passage refer strictly to Paul’s time, such as the widows’ list. In verses 9-10, Paul cites the criteria for receiving support. The restriction regarding younger widows would be strictly for that time as well. Verse 15 addresses the local situation of younger widows that have left the faith.

Elders

The instruction to drink wine for his stomach (verse 23), was specifically for Timothy. Though possessing healthful properties, Paul was not prescribing wine for all stomach problems.

“Whenever we share comparable particulars (i.e., similar specific life situations) with the first-century hearers, God’s Word to us is the same as his Word to them.”[1]On this basis, the following verses apply to us today. Verses one and two are good church order. These guidelines apply to today. “Exhort” can be translated “encourage.”[2] The virtue of encouragement is borne throughout scripture. “Absolute purity” (1 Tm 5:2b) in relating to members of the opposite sex is crucial especially in our day of clergy misconduct.

Widows: applicable to the twenty-first century

The principles of love for one another and caring for those in need transcend the centuries.

Each church should … see that no widow in its congregation is left destitute. Christian love demands this … all believers are one in Christ, fellow members of the family of God. We should care for each other.[3]

“… lives for pleasure” (1 Tim 5:6) means “to live luxuriously or self-indulgently,”[4] truly symptomatic of our age. Paul wanted these people to know how to conduct their lives, an appropriate warning to our age.

Paul’s language in verse 8 is appropriate in this day of putting the sick and elderly in nursing homes and equally applicable to “dead beat dads.”

Verses 13-14 concerning younger widows for all. Other passages issue warnings against gossip and idleness (Rom 1:29; 2 Cor 12:20; 3 Jn 1:10; 2 Thes 3:6). Remarriage is advised considering single parenthood. Verse 16, as verse 8 speaks to providing for one’s family.

Elders 5:17-25

Verses 17-21 apply to today. “… The worker deserves his wages” (1 Tm 5:18) is taught by Jesus (Luke 10:7), and is still relevant. Verse 19, unfounded accusations are gossip, which is universal. Verse 20 concerning guilty leaders is apropos. The admonition against partiality or favoritism (verse 21) characterized Jesus’ ministry and should characterize ours (James 2:5-7).

“Laying on of hands” (1 Tm 5:22) likely referred to ordaining leadership in the churches per early church “exegetes such as Chrysostom and Theophylact.”[5] Character and maturity in the faith are crucial. Purity and holiness is a pervasive theme throughout scripture for God’s people (verses 22, 24, 25).

Care of elderly and widows is abominable. My church is becoming more intentional in this. The responsible committee folded due to lack of people with this vision. Several were concerned and acted, now organizing visitation and communion for our shut-ins. “By this all men will know that you are my disciples, if you love one another” (John 13:35).

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[1] Gordon D. Fee and Douglas Stuart, How to Read the Bible for All Its Worth (Grand Rapids: Zondervan, 2003), 75.

[2] Frank E. Gaebelein, ed., The Expositor’s Bible Commentary: Volume 11 (Grand Rapids: Zondervan, 1981), 376.

[3] Ibid., 377.

[4] Ibid.

[5] Ibid., 381.

The Bible. New International Version.

A short study on a short book

The Jews in Haggai aggainwere under Persian rule, during the reign of Darius. Lethargy had set in, possibly because their situation was so improved compared to Babylonian occupation and captivity. They had gotten lackadaisical about God’s house since returning to Palestine. Living comfortably, they decided it was not the right time to rebuild God’s house.

God’s word to them was, “Is it a time for you yourselves to be living in your paneled houses, while this house remains a ruin” (Hag 1:4)? Disobedience wrought drought and disaster.

You have planted much, but have harvested little. You eat, but never have enough. You drink, but never have your fill. You put on clothes, but are not warm. You earn wages, only to put them in a purse with holes in it (Hag 1:6).

Twice God tells them, “Give careful thought to your ways” (Hag 1:5, 7). Drought was an attention getter. God longs to bless his people, but sometimes he is not allowed to. The remnant however, listened and began work on the temple.

We too, can become lukewarm, comfortable, and complacent. Preoccupation and worry with daily life can make our hearts grow cold. It is like having pockets with holes in them. We strive so hard and have nothing to show for it. We are afraid to let go, sometimes afraid of what God will do if we allow him to have his way. It is sometimes difficult to “Trust in the LORD with all your heart and lean not on your own understanding; in all your ways acknowledge him, and he will make your paths straight” (Prv 3:5-6).

Our walk with God or lack thereof differentiates us from those Haggai addressed. If we are in fellowship with him, seeking to do his will, then we too, are like the faithful remnant. It may be difficult to identify with and we may even vilify those living comfortably while God’s house “remains a ruin” (Hag 1:4). God’s word to his remnant was “I am with you” (Hag 1:13; 2:4), “I covenanted with you” (Hag 2:5), “…my Spirit remains among you” (Hag 2:5), “Do not fear” (Hag 2:5), “’The glory of this present house will be greater than the glory of the former house,' says the LORD Almighty. ‘And in this place I will grant peace,’ declares the LORD Almighty” (Hag 2:9).

Obedience was the vehicle that took them from famine to feast and festivity. From the laying of the foundation, God promised a marked change. “‘From this day on I will bless you’” (Hag 2:19).

There are several ways we can apply Haggai to a concrete situation or problem in contemporary life. “You earn wages, only to put them in a purse with holes in it” (Hag 1:6). Many can identify with that sentiment. Some are deceived into believing they cannot afford to tithe. Otherwise faithful believers may express that. When I am faithful, I cannot afford not to tithe demonstrating God’s economy is unlike ours.

The Bible. New International Version.

On the Second Coming of Christ

This was last week's theology question. Eschatology is the study of the last things, second coming of Christ etc. My response follows the question.

What relevance does eschatology have for your daily life now? In what practical ways can you be a "personal microcosm of the eschatological new creation" for those around you? What effects might this have upon your relationships with others?

To be honest, I do not see that eschatology has a great impact on my life now. In order to be prepared for the Lord’s coming, we just need to continue drawing closer to him, to become more like him. As we are more continually in his presence, it will not really matter when he returns or whose perspective was right.

I can be a “personal microcosm of the eschatological new creation” for those around me by continuing to do what I am doing now. I want to be more like Jesus. This can only happen by spending time with him. The disciplines of journaling, lectio divina and divine hours are ones I have incorporated into my daily routine. In this way, I can have my ear better attuned to his voice.

If I can be a “personal microcosm of the eschatological new creation,” I will behave in a more Christlike way to others; I will be living an incarnational life so that even if I do not speak a word, Jesus can be seen in me. It is a matter of being Christ to those around us.

When we gather for worship, we confess he is coming again.

Each time the Eucharist is celebrated, the community prays for the coming of the Lord, proclaims the beginning of the time of salvation, and anticipates the blessings of the parousia. The community reminds itself and God that it will celebrate the Eucharist until Christ comes in the parousia, when the eschatological promises will be fulfilled ... the church is an interim community, anticipating the eschatological fulfillment and attempting to inaugurate it in a proleptic way for itself and the world, as a witness that one day this fulfillment will be all-encompassing and evident. [1]

As an “interim community,” [2] we need to follow Jesus’ admonition to “let your light shine before men, that they may see your good deeds and praise your Father in heaven” (Mt 5:16b).

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[1] Carl E. Braaten and Robert W. Jenson, eds., Christian Dogmatics: Volume 2 (Philadelphia: Fortress Press, 1984), 560.

[2] Ibid.

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Biblical interpretaton. What's for now.

This is an interesting post by Scot McKnight on his JesusCreed.com blog.

Women, Mary and Jesus Class 1
Filed under: Women and Ministry — Scot McKnight @ 2:20 am
On the first day of my new class — Women, Mary, and Jesus, we looked at pp. 14-15 of William
Webb, Slaves, Women, and Homosexuals. We read these verses and I asked the students to “vote” for
each verse: A, B, or C. That is, “A” means “universal and transcultural,” and “B” means “Christians
don’t agree” and “C” means “Cultural and not for Christians today.” Now it’s your turn.
(read more…)
We voted for each verse and then we got in groups and discussed group “C.” And we discussed “why”
we decided the “C” items were not to be practiced today, or why we thought they were “cultural” and
not “universal.” Try it yourself. Vote for each, and then ask yourself what leads you to see the “C”
verses as no longer the things Christians need to do. The reasons you give are essentially what the
“redemptive trend” is all about.
Now I’m curious: What do you think? What are your patterns of thinking when it comes to the verses
you assign to “C”?
1. ‘God. . . said to them [Adam and Eve], ‘Be fruitful and increase in number’ ” (Gen 1:28).
2. ‘Love the LORD your God with all your heart and with all your soul and Nith all your strength”
(Deut 6:5).
3. ‘When you have finished setting aside a tenth of all your produce. . . yOU shall give it to the Levite,
the alien, the fatherless and the widow” (Deut 26: 12).
4. “Greet one another with a holy kiss” (l Cor 16:20).
5. “Women should remain silent in the churches” (l Cor 14:34).
6. “Stop drinking only water, and use a little wine because of your stomach and your frequent illnesses”
(l Tim 5:23).
7. “Set apart for the LORD. . . every firstborn male of your herds and flocks” (Deut 15:19).
8. “If a man happens to meet a virgin who is not pledged to be married and rapes her and they are
discovered, he shall pay the girl’s father fifty shekels of silver. He must marry the girl, for he has
violated her. He can never divorce her as long as he lives” (Deut 22:28-29).
9. “Do not approach a woman to have sexual relations during the uncleanness of her monthly period”
(Lev 18: 19).
10. “Do not lie with a man as one lies with a woman” (Lev 18:22).
11. “Do not have sexual relations with an animal and defile yourself with it” (Lev 18:23).
12. “Go and make disciples of all nations” (Mt 28: 19).
13. “Devote yourself to the public reading of Scripture” (1 Tim 4: 13).
14. “Do not wear clothing woven of two kinds of material” (Lev 19: 19).
15. “Be all the more eager to make your calling and election sure” (2 Pet 1: 10).
16. “Whoever sheds the blood of man, by man shall his blood be shed; for in the image of God has God
made man” (Gen 9:6).
17. “Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s
feet” (In 13: 14).
18. “Do not go among the Gentiles or enter any town of the Samaritans. Go rather to the lost sheep of
Israel” (Mt 10:5-6).
19. “Heal the sick, raise the dead, . . . drive”out demons” (Mt 10:8).
20. “Sell your possessions and give to the poor” (Lk 12:33).
21. “Six days you shall labor and do all your work, but the seventh day is a Sabbath to the Lord your
God. On it you shall not do any work” (Ex 20:9-10).
22. “A woman. . . should cover her head. A man ought not to cover his head” (1 Cor 11:6- 7).
23. “If a man has long hair, it is a disgrace to him” (1 Cor 11: 14).
24. “Are you unmarried? Do not look for a wife” (1 Cor 7:27).
25. “Every male among you shall be circumcised” (Gen 17: 10).
26. “Punish him [your child] with the rod and save his soul from death” (Prov 23:14).
27. “Do not turn away from the one who wants to borrow from you” (Mt 5:42).
28. “Bless those who persecute you. . . . If your enemy is hungry, feed him” (Rom 12:14,20).
29. “Give beer to those who are perishing, wine to those who are in anguish; let them drink and forget
their poverty and remember their misery no more” (Pro v 31 :6-7).
30. “Do not. . . put tattoo marks on yourselves” (Lev 19:28).
31. “Praise God with tambourine and dancing. . . praise him with the clash of cymbals” (Ps 150:4-5).
32. “Rise in the presence of the aged, show respect for the elderly” (Lev 19:32).
33. “You are to abstain from food sacrificed to idols, from blood, from the meat of strangled animals
and from sexual immorality” (Acts 15:29).
34. “Slaves, submit yourselves to your masters with all respect, not only to those who are good and
considerate, but also to those who are harsh” (1 Pet 2: 18).
35. “A woman must not wear men’s clothing, nor a man wear women’s clothing” (Deut 22:5).
36. “If a man’s wife goes astray and is unfaithful to him. . . the priest shall take some holy water in a
clay jar and put some dust from the tabernacle floor into the water. . . . He is to have the woman drink
the water” (Num 5:12,17,26).
37. “I want men everywhere to lift up holy hands in prayer. . . . I also want women to dress modestly. .
. not with braided hair or gold or pearls or expensive clothes” (1 Tim 2:8-9).
38. “Do not take interest of any kind from your countryman” (Lev 25:36).
39. “Is anyone of you sick? He should call the elders of the church to pray over him and anoint him
with oil in the name of the Lord” (J as 5: 14).