​“From the days of John the Baptist until now the kingdom of heaven has suffered violence, and the violent take it by force” (Matthew 11:12 ESV).

These words of Jesus recorded by Matthew are among the most difficult to understand in the New Testament – at least, as they are usually translated.  The uncertainty associated with the verse can be seen in the ESV’s footnote to “the kingdom of heaven has suffered violence” in which it suggests the possible alternative “… has been coming violently” – in other words, the very opposite situation. The NIV likewise footnotes “the kingdom of heaven has been subjected to violence” as possibly “been forcefully advancing.”

Most Bible commentaries are not particularly helpful in deciding between one or the other of these two approaches – either that Christ meant the kingdom of heaven has been treated violently or that it was advancing forcefully.  But either possibility still leaves the strange closing words of the verse: “and the violent take it by force.”

An entirely different meaning to this whole verse is possible, however.  When we look at the context of Jesus’ words, we see he was speaking about John the Baptist being a forerunner to his own ministry (Matthew 11:7-15). Quoting the book of Malachi, Jesus affirmed: “This is the one about whom it is written: ‘I will send my messenger ahead of you, who will prepare your way before you’” (Matthew 11:10; Malachi 3:1).

If Jesus had the words of the minor prophet Malachi in mind when he spoke about John the Baptist, it is  possible that he could have had the words of another minor prophet, Micah, in mind also.  Micah wrote: “The One who breaks open the way will go up before them; they will break through the gate and go out. Their King will pass through before them, the Lord at their head” (Micah 2:13).

The context to this initially strange-seeming verse is one in which Micah says that God will restore the remnant of Israel and “… will bring them together like sheep in a pen” (Micah 2:12). So what the prophet says regarding “The one who breaks open the way” and their king, “the Lord at their head,” is to be understood in this context.  The word that Micah uses for “break open the way” is the Hebrew parats which can mean to break open violently or forcefully. Similarly, the Greek words translated “violence” and “the violent” in Matthew are forms of biasta meaning “forceful.” So in Micah’s word-picture the remnant of Israel are like sheep in a pen; the one entrusted with opening the pen will forcefully “break open” the gate of the pen to allow the sheep to exit; and they will then be led out to pasture by the shepherd who is their king.  

The Jewish scholars who studied these verses over the centuries have long interpreted them to represent the Elijah to come who would “break open the way” and the Messiah who would be Israel’s king, respectively. Jesus himself identified John the Baptist as the Elijah to come in this same section of Matthew (Matthew 11:14) and acknowledged the words of all the prophets (not just Malachi) relative to John (Matthew 11:13). 

Considering this background, if Jesus’ words in Matthew relative to the onset of the kingdom of heaven since the time of John the Baptist are understood in the light of the image in Micah, they would mean not that “The kingdom of heaven has suffered violence, and the violent take it by force,” but that the kingdom of heaven has been forcefully opened  (like the “sheep pen”) by John the Baptist, and those who are taking hold of the kingdom are those who are forcefully breaking out (like the sheep following their messianic king). 

Perhaps the best way to see this connection is simply to read the two sections of scripture in Matthew and Micah, slightly paraphrased, side by side:

“This is the one about whom it is written: ‘I will send my messenger ahead of you, who will prepare your way before you… From the days of John the Baptist until now the kingdom of heaven has been forcefully opened, and those who take hold of it do so forcefully” (Matthew 11:10, 12, paraphrased). 

“The One who forcefully opens the way will go up before them; they will forcefully go through the gate and go out. Their King will pass through before them, the Lord at their head” (Micah 2:13, paraphrased).
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We have no way of knowing for sure if Jesus also had the words of Micah in mind when he quoted Malachi relevant to John the Baptist, but there is no doubt that the two minor prophets were speaking of the same eventual reality of the promised Messiah and the one who would forcefully open the way before him. 

It is common for some who reject Christianity to speak of the “clear contradictions” among the Gospel accounts of the resurrection (Matthew 28, Mark 16, Luke 24, John 20). The four accounts are frequently said to be inconsistent in terms of the witnesses to the event, its timing, and what the witnesses saw. We will look at these aspects individually and see how the issue of perspective affects them:

The Witnesses: Matthew 28:1 states that two women (Mary Magdalene and “the other Mary”) came to the tomb of Jesus, whereas Mark 16:1 states that there were three women (Mary Magdalene, Mary the mother of James, and Salome). In Luke 24:10 we find three women named, but a different list of three than Mark gives (Mary Magdalene, Mary the mother of James, and Joanna); finally, John 20:1 mentions only Mary Magdalene. Clearly, a number of women went to the tomb that morning, but it is likely that each Gospel writer mentions the particular women that he had heard were there. The fact that there is so much agreement between the lists is, in fact, a point for their authenticity rather than some kind of contradiction. John mentions only Mary Magdalene, likely because she was the first to arrive at the tomb. But in each case the perspective of the writer is all that is really different.

Timing of the Event: John 20:1 states “it was still dark” when Mary arrived at the tomb, but Mark 16:2 states it was “just after sunrise” when the women arrived. Once again, perhaps Mary Magdalene (who alone is mentioned by John) arrived at the tomb a little earlier than the others. Thus, from John’s perspective it was dark, whereas from the other writers’ perspective it was now light when the other women arrived.

What Was Witnessed: While Matthew 28:2 tells us “an angel” rolled away the stone sealing the tomb and sat upon it, Mark 16:5 says the women found “a young man” sitting by the tomb. Luke 24:4 says the women saw “two men,” and in John 20:1 it is not recorded that Mary Magdalene saw anything other than the moved stone. But Matthew does not say there was only one angel, just that one moved the stone. The “young man” mentioned by Mark was clearly how the women had described the angel. The fact that John does not mention the two "men" does not mean that they were not there – his account is written from the perspective of Mary Magdalene and it is possible that when she arrived at the tomb – somewhat before the other women – no one else was present. So this is hardly a contradictory situation.

As the theologian N.T. Wright has written, "It is a commonplace among lawyers that eyewitnesses disagree, but that this doesn’t mean nothing happened." (Surprised by Hope, Harper 2008, p. 33). Given four separate accounts of the same event, one would expect differences of detail to be remembered by the different witnesses, and differences in the stress placed on certain details by the four writers as they recorded the event from their own perspectives.

* Excerpted from our new free e-book, Scriptures in Question: Answers to Apparent Biblical Contradictions.  You can download a free copy here.

​If you are quarantined right now because of the COVID-19 virus or just sheltering in place, or perhaps not working because of the situation, you may have more time on your hands than you know what to do with.  If that’s the case, take advantage of the numerous free e-books we offer on this site, and the many more on our sister site FreeChristianEBooks.org.

You have lots of options there –  dozens of e-books by leading Christian writers – all free for download without registration or need to give an email address.  All you have to do is select the format you want to read on your computer, smart phone, or e-reader, then download and enjoy!

Having too much time on one's hands is not fun after a while, but you can turn the situation around and use that time both profitably and enjoyably with good e-books.  So why not stock up – there is no shortage. But you may find a number of books that you would be glad to read!

The book of Job has such a powerful and memorable storyline that it is possible to focus on the story and miss its point.  At its heart, Job is a book of questions, but sometimes we do not see the questions for the story.

When we think of the book of Job we usually think of the narrative stream of events:  righteous Job; God giving Satan permission to afflict him; Job’s troubles; his discussions with his friends; God speaking to Job; and finally, Job’s restoration.  We see this story-stream, but we don’t always focus on the questions in the stream.  Yet when we look closely at the questions in Job, we can see the underlying lesson of the book much better because the questions in Job actually provide the structural “skeleton” of the story – they are the “bones” which support the body of the narrative, rather than the other way around.

Once the stage is set, the book of Job begins with questions: “Where have you come from?” (1:7), “Have you considered my servant Job?” (1:8), “Does Job fear God for nothing?” (1:9), ““Have you not put a hedge around him and his household and everything he has?” (1:10). These questions quickly propel us into the story proper, and it is here that Job begins to ask an ongoing string of questions that form the heart of the story.  Notice just some of these questions:

-  “Why did I not perish at birth, and die as I came from the womb?” (3:11)
- “Why is light given to those in misery, and life to the bitter of soul?” (3:20)
- “Why do you hide your face and consider me an enemy?” (13:24)
- “Why do the wicked live on, growing old and increasing in power?” (21:7)

When we put Job’s questions together in this way, we immediately see a clear pattern: Job asks “Why?”  over and over again.  In the course of the book Job asks this same question many times as he grapples with his situation. At the heart of Job’s many “Why?s” is the central issue of why God allows him to suffer undeservedly –  a question explicitly stated in his words: “I will say to God, Do not condemn me; let me know why you contend against me” (Job 10:2 ESV).   

Throughout the central part of the book, Job’s friends also ask questions –  all of which are aimed at Job himself.  But, one after another, Job – rightly - discounts the speeches of the three friends and returns to his unanswered questions of “Why?”

Finally, at the climax of the story, God himself steps into the scene with questions of his own –  introduced with the words “Brace yourself like a man and I will question you and you shall answer me” (38:3, 40:7).

Throughout four full chapters God then pummels Job with some seventy questions of his own, (Job 38-41).  When we look carefully at God’s questions, we see a pattern, also. God does not ask “Why?” Instead, God proceeds to ask Job  “Where?” “When” “What?” “How?” “Which?” and “Who?” along with questions such as “Can you…?” “Have you?” “Did you?” and so on.

But God is not really asking Job for answers to all these questions – he does not give him the opportunity to try to answer them. They are rhetorical questions God knows Job cannot answer.  But God’s questions make it clear that Job doesn’t know the answers to the when, where, what, how, and other aspects of God’s works.  The clear point of God asking Job every type of question other than “Why?” is that of a rebuke to Job: why does he question why God does what he does and allows what he allows, when he clearly does not understand any of the aspects of God’s works regarding the inanimate and animate elements of creation.  In other words, God asks Job:  Why question the “why?” of my will when you cannot comprehend the “How” and any of the other aspects of what I choose to do?  That is why, when God has finished questioning Job, the patriarch exclaims:

“You asked, ‘Who is this that obscures my plans without knowledge?’ Surely I spoke of things I did not understand, things too wonderful for me to know” (Job 42:3).

Job came to realize that if he is not qualified in any way to comprehend the basic aspects of God’s creation and sustaining of all there is, then he certainly was not qualified to pass judgment on how God directs the events of human lives or allows what he does allow.
  
This was Job’s epiphany, his moment of understanding at the conclusion of the book’s dialog when he says to God: “You said, ‘Listen now, and I will speak; I will question you, and you shall answer me.’ My ears had heard of you but now my eyes have seen you. Therefore I despise myself and repent in dust and ashes” (Job 42:4-6). Job realized that although he had not done wrong, he still had no reason to question God’s wisdom and judgment in allowing his suffering.
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The questions found throughout the book of Job reveal the true nature of Job’s situation and God’s purposes.  It is in the questions in Job that we find the answers to the underlying message of the book.

SCRIPTURES IN QUESTION:                                             
ANSWERS TO APPARENT BIBLICAL CONTRADICTIONS    
​By R. Herbert              

Every year new and even well-established believers are unsettled and in some cases turned from the Christian faith by claims that the Bible contradicts itself and so it cannot be the inspired word of God.  Our latest free e-book gives multiple examples of seven basic principles that can be easily applied to explain supposed inconsistencies in the Bible. Scriptures in Question is an important tool for answering your own questions and those others might ask you. 

As with all our free e-books, Scriptures in Question is available in multiple formats to read on almost any electronic device and there is no need to register or give an email address to get a copy - just click on the download link and enjoy.  You can download your free copy here. ​

Huldah was an exceptional woman. If you don’t recognize the name, don’t feel too badly, however – there is only one discussion of Huldah in the whole Bible. But that story was considered important enough that it was included twice – in the two virtually identical accounts of 2 Kings 22:14–20 and 2 Chronicles 34:22–28. Huldah lived during one of ancient Israel’s most pivotal times – during the reign of King Josiah who restored the worship of God after a disastrous period of national decline and idolatry.

Considering the role this woman played at such a crucial point in Israel’s history, it is amazing that we know so little about her. The Bible simply tells us that Huldah was a prophet who lived in the “New Quarter” or “Second Quarter” in Jerusalem and was the wife of Shallum, who was the keeper of the royal wardrobe under Josiah (2 Kings 22:14).

But Huldah’s reputation as a leading prophet can be seen in what happened when an ancient copy of a book of the Law (probably the book of Deuteronomy or the whole Pentateuch) was found in the temple during Josiah’s reign. This biblical book led Josiah to realize that his people had forgotten the law of God and broken the covenant they had made with him. The king then sent to Huldah to ask God’s guidance.

Josiah had other options. He could have asked one of the great male prophets, Jeremiah, Zephaniah, Nahum, or Habakkuk – all of whom prophesied during the king’s reign. But the biblical account shows that Josiah specifically commanded his officials to approach Huldah rather than any of the other prophets. Clearly, her influence was great enough to warrant the king seeking her opinion as opposed to that of the other servants of God.

Second Chronicles 34:23 shows that Huldah began her response by saying, “This is what the Lord, the God of Israel, says: Tell the man who sent you to me …”. There was no polite formality, just a command to “Tell the man ...” rather than “Tell the king …”. Huldah then proceeded to prophesy national ruin (a prophecy that was fulfilled some 35 years later) because of Israel’s turning from the law of God. There was no leniency in the message she gave, except in saying that Josiah himself would be spared because of his righteous attitude. This direct and unapologetic portrayal of the truth doubtless influenced the events that the Bible tells us then occurred. Josiah assembled the people of Jerusalem and then: “He read in their hearing all the words of the Book of the Covenant … and renewed the covenant in the presence of the Lord–to follow the Lord and keep his commands …” (2 Chronicles 34:30-31).

This was no small reform – it figures prominently in the history of ancient Israel – but Huldah’s influence upon the king and his reform cannot be minimized: she ranks among the greatest biblical figures who led by influence rather than by position.

According to Jewish tradition, Huldah, along with Deborah, was regarded as one of the principal female prophets of the Hebrew Bible. The Huldah Gates in the southern wall of the temple enclosure are often said to have been named for her, and there is another tradition that Huldah was not only a prophet, but also taught publicly in the Jerusalem school or “college” (Targum to 2 Kings 22:14); but we have no way to verify these traditions.

What we can know for sure is that Huldah’s influence clearly helped propel Josiah into action in accomplishing a huge national reform. Her leadership through influence is clear to see, and we can learn an important lesson from it.

Huldah’s reply to Josiah is a perfect illustration not only of the power of influence, but also of the leadership principle that bases responses to situations on the attitude and intent of those involved. Huldah made no blanket message of condemnation or of acceptance. She spoke kindly to Josiah because his attitude was right before God, but she unequivocally spoke out against the actions of the majority of people in Jerusalem and Judah who had turned from God. For those who lead in family and work situations, it is often much easier simply to hand out universal criticism or credit, to react overly harshly in some cases or without the firmness needed in others. Huldah’s reply to Josiah shows the kind of balance for which we should aim.
​
Above all, Huldah’s story reminds us of a vital leadership lesson: that influence can be just as important as position, and that the greatest changes are sometimes brought about by the combination of the two factors. Even when we have no power to lead, we can often lead through influence.

* Extracted from our new free e-book, Lessons From Old Testament Leaders. You can download a copy without registration, email, or charge, here.

MannaBooks –  the free mobile phone app that offers the ability to both read and publish Christian books and devotionals.

A couple of months ago we ran an article on MannaBooks, the relatively new Christian e-book app for smartphones. Although it was a preliminary version of the program, we highly recommended the app for a great many reasons (read our full report here).

Now, Mannabooks has released an anticipated new version that corrects earlier issues, streamlines the user interface, and improves the app in many ways.  The app now has a pleasing welcome screen and quickly loads its home page with clear categories and fast access to the e-books offered. A search bar also makes searching by specific title or author possible.

New books are frequently being added to the MannaBooks catalog so if you already have downloaded this great app., be sure to update to the new build. And if you haven’t tried it yet, you should.  This is a great Christian e-reader and publishing app that belongs on your phone –  read our earlier review to see why. The current app is available for Android phones only, but an iOS version for iPhones is almost ready for release.
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You can download the free MannaBooks e-book app directly to your phone from the Google Play Store, here, and from the Apple App store soon.

​LESSONS FROM OLD TESTAMENT LEADERS:                          
PRINCIPLES OF LEADERSHIP FOR EVERYDAY LIVING  
​               
By R. Herbert             
 
The Bible is a book about leaders. More than 95 percent of its stories are about individuals who were leaders or who took the initiative when leadership was needed. This is especially true of the Hebrew Scriptures, and our new e-book looks at case studies drawn from the lives of numerous men and women of the Old Testament who displayed great leadership abilities and from whom we can learn much today.

Like all our titles, Lessons from Old Testament Leaders is available in three formats so you can read it on any computer, smart phone or e-book reader. And, of course, like all our e-books, this one is free and free from advertising. There is no need to register or give an email address to get a copy – simply download it here and you are ready to start reading!

The Greek philosopher Epicurus (342-270 B.C.) is said to have first formalized the argument that “proves” there cannot be a God who is both all-powerful and supremely good.  According to this argument, if there were a God who is supremely good, he would not want suffering to occur.  If he were all-powerful, he would use his power to eradicate suffering.
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Since the world in which we live clearly has much unmitigated suffering, Epicurus contended that God must either not care –  in which case he cannot be good; or else he is unable to stop the suffering –  in which case he cannot be all powerful.   In either case, Epicurus rationalized, such a being would not be God as we envision him, and such a being could not logically exist.

But there is a fatal flaw with this argument that Epicurus and many who have followed him did not take into account.  Although God has revealed himself as being all-powerful (Jeremiah 32:17, etc.), he has also revealed that he chooses to limit his power as he sees fit.  Put another way, God limits the application of his supreme power by the exercise of his other attributes.  The Bible unequivocally tells us that, despite his ultimate power, there are things God cannot do.  

For example, the apostle James tells us that “God cannot be tempted with evil” (James 1:13). Because evil is contrary to God’s nature, he will not allow himself to be tempted to do that which is not right.  The apostle Paul also tells us that “God cannot deny himself” (2 Timothy 2:13). This does not mean God cannot deny his own existence, but that he cannot deny what he states –  in other words, he will always fulfill his promises (see, for example, Titus 1:2). Finally, the author of the book of Hebrews confirms that “it is impossible for God to lie” (Hebrews 6:18).  Because truth is just as much an attribute of God’s nature as his goodness and power, he will not allow himself to lie. 

We cannot isolate one of God’s attributes from the others which are equally true.  The Bible itself gives us frequent confirmation of this fact.  When Job 37:23 states “The Almighty is beyond our reach and exalted in power; in his justice and great righteousness, he does not oppress” we have direct confirmation that God is all-powerful, but he limits the use of that power for the purposes of good. God balances his power with his goodness.

Epicurus’ argument also fails to take into account the fact that suffering and goodness are not always antithetical.  Because God is good, he grants us the freedom to make choices – and to suffer the inevitable consequences of those choices (1 Peter 2:20). He also allows us to live in a world where suffering can sometimes occur accidentally (Luke 13:4–5). This suffering does not contradict the goodness of God if there is a purpose for it and good will eventually come from it –  as we see in the fact that God allowed his own Son to suffer for a great purpose (Hebrews 5:8). While we may not know what good will come from a specific cause of suffering that we endure, God does promise us that there is a purpose for all of the suffering in the training ground we call life (Romans 5:3-4; 8:28; etc.).  Eventually we will see that our temporary suffering was a small price to pay for eternal happiness (Romans 8:10; 2 Corinthians 4:17; Revelation 21:4; etc.).   

Epicurus and those who have followed his argument did not take these things into account –  even as possibilities to be considered. This is why, although he did not condemn philosophy per se, the apostle Paul does warn against the kind of argumentation that is “hollow and deceptive philosophy” (Colossians 2:8). Philosophy and physical science are alike in that they can only reach accurate conclusions regarding those things for which they have all the necessary propositions or data.  That is why Epicurus was wrong, and why he did not prove that an all-powerful God cannot also be perfectly good.
 
* Also see our article “Does the Existence of Evil Prove There Is No God?”  

Two of our three websites (this one and TacticalChristianity.org) have blogs, and we usually publish a post on each of these two sites every week.  But in order to concentrate on production of new free e-books, we will be rotating the blogs for a while – a new post will appear on this site one week and on our other site the following week.  As a result, our latest blog post ("Biblical Body Language") appears today on our sister site.  There are, of course, hundreds of past posts that you can select from on this site (see the "Categories" links on the right side of this page).  But if you are looking for something new, our other site with today's blog is only a click away, here.

In his book, Letters to Malcolm: Chiefly on Prayer, C.S. Lewis makes an interesting observation about the things we  enjoy:
 
“I have tried ... to make every pleasure into a channel of adoration. I don’t mean simply by giving thanks for it. One must of course give thanks, but I mean something different …  We can’t – or I can’t – hear the song of a bird simply as a sound. Its meaning or message (‘That’s a bird’) comes with it inevitably—just as one can’t see a familiar word in print as a merely visual pattern. The reading is as involuntary as the seeing. When the wind roars I don’t just hear the roar; I ‘hear the wind.’ In the same way it is possible to ‘read’ as well as to ‘have’ a pleasure.”
 
This “reading” of things we enjoy, in addition to simply experiencing them at a neurological level, is what enables us to move beyond simply appreciating them, and even giving thanks for them, to actually seeing them as expressions of the kindness of the God who gave them as gifts to us.  That, in turn, allows us to appreciate God all the more, and our appreciation becomes praise – or, as Lewis, puts it, adoration.  The difference between gratitude and praise, between appreciation and adoration, is clear:
 
“Gratitude exclaims, very properly, ‘How good of God to give me this.’ Adoration says, ‘What must be the quality of that Being whose far-off and momentary coruscations are like this!’ One’s mind runs back up the sunbeam to the sun.”
 
Lewis’ poetic expression “One’s mind runs back up the sunbeam to the sun” is an apt one. It certainly makes for a clear analogy. We do not simply see the sunbeam: our mind –  if we encourage it to do so –  runs back to the source of the beam, the sun itself.  If that is our outlook, we see the sunbeam, but trace it back in our minds to the sun that makes it, and from there it is a short mental step, of course, to the One who made the sun and who is himself light (1 John 1:5).  We might say that what begins in observation ends in adoration.

But, while running up sunbeams makes for a good word-picture of this concept, we must learn to widen the principle in our own minds in order to express it in other situations.  The chances are good that after reading Lewis’ words you may think of them –  and God –  next time you see a sunbeam.  But what about when you next taste a refreshing glass of clean water, when you next curl into a warm bed on a cold night, or when you experience any other pleasure – great or small?

The key to implementing what Lewis described so well is in learning to react to physical neurological stimuli with one’s mind and not just one’s nerve endings.  And many pleasures, of course, are ones of the heart and mind, rather than simply feelings that we experience neurologically. But in every case, we need to learn the same response of “reading” the pleasure rather than just letting it flow past us. 

Once we begin to make the transition from only experiencing to also thinking about the things that please us and how they were designed to do so, it soon becomes a habit.  But we must guard the habit or other things will override it.  We can lose the habit like any other by not practicing it for extended periods of time. We can also lose it, as Lewis himself observed, by thinking about the gifts we experience in a selfish and grasping manner. Instead of saying “amen” to the gift, we can become possessive of it, always wanting more with “the fatal word Encore.” 

But if we are careful to avoid these and other possible pitfalls, we can make and maintain the habit of seeing God in his gifts.  We simply need to begin the process (if we have not already done so).  Did you experience something today – from the  moment you woke until now – that was clearly a gift?  Even if you appreciated the gift, did you follow the thought to its logical conclusion – from gift to Giver?  If you did so, you probably realize that God desires us to do that for our own sake as much or more than for his own. You already doubtless know that the more we look to the Giver, the more we actually come to appreciate the gifts themselves.  There is nothing like running up sunbeams to develop one’s joy in the light.

Every year countless people make “New Year’s resolutions” – setting goals ranging from cleaning out closets to getting more exercise.  Many people make resolutions regarding character issues, too –  resolving to stop doing things they wish to stop, or to do better at things they want to do.

Many Christians also make resolutions, of course, and like other people they find varying degrees of success in reaching the goals for which they aim.  But some think that making resolutions is not a biblically sound idea for Christians as they feel God has already given us his “resolutions” in the form of biblical admonitions and commands and we should just concentrate on trying to follow them.  Others feel that making resolutions encourages us to focus on our own human ability to accomplish spiritual goals.
 
But the Bible shows a number of God’s servants making resolutions –  ranging from Daniel resolving not to partake of the food and wine of the Babylonian palace (Daniel 1:8) in the Old Testament, to Paul resolving to go through Macedonia and Greece to Jerusalem (Acts 19:21) in the New Testament.

In fact, making resolutions can be an extremely important aspect of biblical living. Consider an example of this in the Book of Malachi:  “If you do not listen, and if you do not resolve to honor my name,” says the Lord Almighty, “I will send a curse on you, and I will curse your blessings. Yes, I have already cursed them, because you have not resolved to honor me” (Malachi 2:2).

In cases like this the Bible shows we need to resolve to follow God’s will whenever we come to see it in a given circumstance.  Also, each and every time we make a mistake and repent of doing something we have come to see is wrong, we need to be making firm resolutions to overcome the problem in the future. This kind of resolution does not in any way lessen our understanding of our need for God’s help, and the same is true of many New Year’s resolutions that involve spiritual issues.

Now, it’s clear that the Bible does not mention resolutions in the context of a new year, but new beginnings are psychologically among the best times to make resolutions and are among the times when they are most likely to succeed.  The great Christian writer G. K. Chesterton (1874-1936) doubtless understood this when he wrote: “Unless a … man made New Year resolutions, he would make no resolutions. Unless a man starts afresh about things, he will certainly do nothing effective.” Chesterton’s point is a good one –  humanly we often need the impetus of some event to resolve to do better in our lives – and the New Year provides just such an occasion with a “new beginning” to work from.

The main problem with resolutions, of course, is that so many of them do not last long enough. Humanly we so often begin with great dedication only to “lose steam” as we go along.  But as Christians that is exactly where we can ask for God’s help to continue to apply and to keep our resolutions. In fact, that is exactly what we find in the apostle Paul’s letter to the Thessalonian church: “To this end we always pray for you, that our God may make you worthy of his calling and may fulfill every resolve for good and every work of faith by his power” (2 Thessalonians 1:11 ESV).

Notice that Paul prayed for the Thessalonians that God would help them fulfill every "resolve" or resolution for good. It’s a prayer we can pray for ourselves as we go into this coming year – and one that we can pray for each other, too. ​

During the course of the past year we published over a hundred blog posts here and on our sister site. The list below gives the 12 posts that were the favorites on this site, so check out the list to see how it compares with your own favorites and to see if you missed any...

God’s Favorite Verses

Who is the “Elect Lady” the Apostle John Wrote to?

Fulfilling Three Goals at One Time

Letters of Hope in the Book of Revelation

Male and Female:  The Purpose of Pairs in the Gospel of Luke

Daniel and the King’s Kitchen:  Applying Faith with Wisdom

The Tax Collector and the High Cost of Love

The Lord’s Prayer:  What We Ask and What We Do

It Begins and Ends with Patience

The Treasures of Cirta

 A Letter from God?

Asking for Wisdom Wisely

*For more favorites, check out the 12 most popular posts on our sister site TacticalChristianity.org in a few days ​– and look out for the new year's offerings coming soon!

​Every Christian knows that Jesus Christ was born in Bethlehem, but many do not know why.    There are actually two reasons why Jesus was born in that tiny Judean village, and both can be found in Scripture. 

First, it was foretold that the Messiah was to come from the house of David – to be a descendant of the young shepherd who became king of ancient Israel 1,000 years before the time of Christ. This was promised to David himself:
 
“When your days are over and you rest with your ancestors, I will raise up your offspring to succeed you, your own flesh and blood, and I will establish his kingdom … and I will establish the throne of his kingdom forever. I will be his father, and he will be my son … Your house and your kingdom will endure forever before me; your throne will be established forever” (2 Samuel 7:12-16).

This prophecy could not have been completely fulfilled by David’s physical descendants, but only by a Messianic king who could rule “forever” (vss. 13, 16).  That is why in the New Testament it was foretold of Jesus:  “He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David” (Luke 1:32), and why, of course, Jesus is called the “Son of David” throughout the Gospels.

So the Davidic sonship of the Messiah was one reason for his eventual birth in Bethlehem – the place where David was born (and crowned) and his ancestral home (1 Samuel 17:12).   As a descendant of David, Joseph, the husband of Jesus’ mother Mary,  was required to travel to Bethlehem for a Roman census: 

“In those days Caesar Augustus issued a decree that a census should be taken of the entire Roman world. (This was the first census that took place while Quirinius was governor of Syria.)  And everyone went to their own town to register. So Joseph also went up from the town of Nazareth in Galilee to Judea, to Bethlehem the town of David, because he belonged to the house and line of David” (Luke 2:1-4).

But there is another reason for the Bethlehem nativity. The Old Testament Book of Micah contains a fascinating prophecy of what was to occur in the fulfillment of God’s promise of the Messiah:

“And you, O tower of the flock, hill of the daughter of Zion, to you shall it come, the former dominion shall come, kingship for the daughter of Jerusalem … But you, O Bethlehem Ephrathah, who are too little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose coming forth is from of old, from ancient days. ... And he shall stand and shepherd his flock in the strength of the Lord, in the majesty of the name of the Lord his God. And they shall dwell secure, for now he shall be great to the ends of the earth. And he shall be their peace” (Micah 4:8, 5:2-5).

This prophecy tells us that the Messianic ruler who would shepherd his people was, like David, to come from Bethlehem and that he would eventually reign “to the ends of the earth.”  But notice another detail.  The prophecy begins “And you, O tower of the flock ...” for which the Hebrew is migdal eder, literally “Tower of Eder.” This tower is first mentioned in the Book of Genesis.  It stood on the outskirts of Bethlehem  where  the patriarch Jacob’s wife Rachel (Genesis 35:18-19) gave birth to her son “Ben-Oni” (meaning “son of sorrow”), whose name was changed to Benjamin (“son of the right hand”).  In New Testament times, the tower was a watchtower used to guard the flocks of sheep that were pastured in that area.

The Jewish Mishnah (Shekalim vii. 4) indicates that sheep in the fields around Migdal Eder were controlled by the Temple in Jerusalem and were used to provide the animals sacrificed in the temple rituals.   A number of biblical scholars have pointed out that if the prophecy of Micah 4:8 was fulfilled literally, then Jesus may well have been born in some building in this general part of the outskirts of Bethlehem.  The word translated “manger” where the infant Jesus was placed (Luke 3:7) could also be translated as “stall” or any holding area for animals.

More importantly, have you ever wondered why the Gospel of Luke tells us that at the Nativity, angels appeared to shepherds? The heavenly host could have appeared, of course, to a group of soldiers, priests, travelers, or any other individuals, but we are told that they appeared to shepherds who were grazing their flocks in the area where Jesus was born (Luke 2:8-15).  If Jesus was born in the area of Migdol Eder, the area where the sacrificial lambs were born and raised, the shepherds would naturally have been the people present in that area.

But regardless of the details of its fulfillment, the intent of the prophecy of Micah is clear.  The promised Messiah who was the Lamb who would be sacrificed for his people (John 1:29) would also be their future Shepherd (Matthew 2:6).  We see this principle throughout the Gospels, which speak of Jesus in both his initial human and later divine roles – as both the Servant and the future promised King, the Captive and the future Warrior, the Judged and the future Judge (Matthew 25:32, etc.).  In every case, at his first coming Jesus fulfilled the lesser role, and at his second coming he will fulfill the greater role.
 
And there is a lesson in this for us.  As we read the Gospel accounts and reflect on the life of Jesus, we should look carefully at how he carried out the lesser roles he fulfilled as a human being.  These roles are recorded so that our present lives may be modelled on his – just as he promises to eventually share his greater roles with us  if we are faithful in the lesser ones we have now (Luke 16:10).

Jesus saw the signs –  as did many of the early Christians. Stone blocks mounted on the wall that divided the “Court of the Gentiles” from the inner courts, where only Jews were allowed to enter, proclaimed in Greek: “No foreigner may enter … the sanctuary and the enclosure. Whoever is caught, on himself shall he put blame for the death which will ensue.”

The text of these warning signs was preserved by the ancient Jewish historian Josephus, and two of the actual signs still survive today in museums in Jerusalem and in Istanbul – so there is no doubt about what they said or the threatened punishment for any foreigner who attempted to enter the temple.   The apostle Paul refers to this well-known “dividing wall” as a wall of hostility between Jews and Gentiles in Ephesians 2:14.  But was this the way the temple of God was originally organized with strict limits placed on Gentiles, no matter what their dedication to God?

The answer – which is somewhat surprising to many people –  is a definite “no!”  Although the Hebrew Bible states that only the descendants of Aaron could function in a priestly role within the temple (Numbers 18:7), there was no “Court of the Gentiles” in the original Tabernacle Israel was instructed to set up. Gentiles were permitted to pray and sacrifice to God in the same way Israelites did:

For the generations to come, whenever a foreigner or anyone else living among you presents a food offering as an aroma pleasing to the Lord, they must do exactly as you do. The community is to have the same rules for you and for the foreigner residing among you; this is a lasting ordinance for the generations to come. You and the foreigner shall be the same before the Lord: The same laws and regulations will apply both to you and to the foreigner residing among you (Numbers 15:14-16).

At the dedication of the first temple, in the tenth century BC, King Solomon prayed:

As for the foreigner who does not belong to your people Israel but has come from a distant land because of your great name and your mighty hand and your outstretched arm — when they come and pray toward this temple, then hear from heaven, your dwelling place. Do whatever the foreigner asks of you, so that all the peoples of the earth may know your name and fear you, as do your own people Israel, and may know that this house I have built bears your Name (2 Chronicles 6:32-33).

And the prophet Isaiah records the words of God regarding the Gentiles and the temple:

… foreigners who bind themselves to the Lord to minister to him, to love the name of the Lord, and to be his servants, all who keep the Sabbath without desecrating it and who hold fast to my covenant —  these I will bring to my holy mountain and give them joy in my house of prayer. Their burnt offerings and sacrifices will be accepted on my altar; for my house will be called a house of prayer for all nations (Isaiah 56:6-7).

By the third century B.C., however, the Jews began to exclude Gentiles from the Temple enclosure.  By the time of King Herod the Great (immediately before the life of Jesus), when he rebuilt the temple, Herod even had priests trained in masonry so that they could carry out the construction of the sacred precincts rather than the Gentile builders he had used in other projects (Josephus, Antiquities 15.390).

As a result of this distancing of the Gentiles, throughout the life and ministry of Jesus, foreigners were allowed only into the specially added outermost court of the temple –  the “Court of the Gentiles.”

This situation was doubly sad. The outer court was also where the animals that would be sacrificed were kept, and the noise, stench, and excrement of the many animals hardly made the court a place conducive to prayer.  Gentiles were permitted, if not encouraged, to donate animals for sacrifice in the temple, but Roman coinage was not accepted, and so money changers conducted a lucrative business exchanging the foreign currency for Hebrew coins which could then be used to purchase sacrificial animals (very likely at inflated prices).

It was this situation, of course, to which Jesus reacted so violently when he drove the money changers and animal sellers out of the Court of the Gentiles, quoting Isaiah in saying: “Is it not written: ‘My house will be called a house of prayer for all nations’? But you have made it ‘a den of robbers’” (Mark 11:17). But while we tend to focus on Jesus’ words about the den of robbers or thieves, we may miss his equal stress on the fact that the temple of God was to be a house of prayer “for all nations” – for Gentiles as well as for Jews.   Jesus’ anger was clearly directed just as much at the exclusion and mistreatment of the Gentiles as it was at the financial gauging being perpetrated in the temple.

Perhaps it is not surprising then, that after the death of Jesus, when the temple curtain or screen blocking the view of the inner temple was torn in two by a great earthquake, Matthew’s Gospel (the Gospel originally written for a primarily Jewish audience) states that it was not a Jew, but a Gentile – the centurion who beheld Christ’s death – who was inspired to state:  “"Surely he was the Son of God!" (Matthew 27:54).   

The tearing of the temple curtain signified the opening up of access of mankind to God through the death of Christ, and the access was of course one given to Jew and Gentile alike.  With the granting of the Holy Spirit to the Gentles (Acts 10:44-46), God’s inclusion of non-Jews –  as was always his intent –  was made doubly clear.
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So it was that the apostle Paul could write of Christ (referring to the wall with its warning signs between the court of the Gentiles and the inner temple): “For he himself is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility” (Ephesians 2:14).  Although the Gentiles were excluded from the temple proper during the life of Christ, God’s intent was always to include all peoples.  

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The apostle Paul’s famous words that we should “give thanks for all things” (Ephesians 5:20)  are perhaps his best known regarding the principle of gratitude, but they are not the only ones. 

​In his letter to the Philippians Paul gives another dimension of gratitude: that we should give thanks not only for things throughout “space” – the blessings of the family, home, work, recreation, relationships and friendships near and far – but that we should also give thanks for all things throughout time. 

This does not just mean to give thanks in an ongoing manner, which is right and good, of course, but regarding the different parts of time.  Gifts we enjoy in the present are naturally things for which we should express appreciation (Philippians 4:6). But because we live in the present we can often limit our thankfulness to gratitude for that which we see around us in the here and now. Paul shows that deep and full gratitude extends further than that.

One of the first things Paul mentions as he begins his letter to the Philippian church is that “I thank my God every time I remember you” (Philippians 1:3).  It had clearly been some time since Paul had seen the brethren in that congregation and his statement is one not only of affection for them, but also one of giving thanks for his time with them in the past.  Paul makes it clear in this same letter that we do not need to dwell on the misfortunes and mistakes of the past (Philippians 3:13), but he also shows that we can remember the good things with a spirit of thanksgiving. 

​This is true of many things and is especially true of relationships. Paul’s words remind us that we can remember the good times we have enjoyed with family members and friends and be thankful for them now. But the principle of gratitude for past things certainly extends beyond relationships. The second part of many of Paul's letters expresses his thankfulness for the spiritual growth that occurred in the lives of those to whom he writes.

In Philippians, Paul continues the theme of thankfulness by saying that one of the reasons for his gratitude and joy was “being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus” (Philippians 1:6 and see vs. 9-11).  We see the same thought in some of Paul’s other letters, such as Colossians: “…giving thanks to the Father, who has qualified you to share in the inheritance of the saints in the kingdom of light” (Colossians 1:12).  This is not just “positive thinking” about the future – it’s an attitude of thankfulness for the future.  It is a mark of Paul’s faith – and ours –  when we are thankful for things to come just as much as for things we see and receive right now. 

So in his letter to the Philippians, Paul shows us that giving thanks for the things of the past, as well as those things to which we look forward, is just as much a part of true thanksgiving as gratitude for all the  good things we experience in the present. ​

It is often said that the apostle Paul seldom, if ever, quotes the actual words of Jesus as we find them recorded in the Gospels and Acts.  This assumption is then sometimes used in attempts to claim that Paul ignored or rejected much of Jesus’ teaching and supplanted it with his own ideas. Unsound as these exaggerations are to those who know Paul’s writings well, it can be profitable to see just where Paul does quote Jesus.

First,  we must remember, of course, that many of Paul’s letters were written before most of the Gospels and Acts were composed – so he could hardly quote books not yet written. But Paul could and did quote sayings of Jesus that were already recorded or held in memory by the disciples and other early Christians. For example, in 1 Corinthians 11:22-24 the apostle clearly quotes Jesus’ words from the Last Supper, and these sayings are also found in Luke’s later account of the event (Luke 22:19-20). Clearly, both Paul and Luke were relying on words of Jesus from that event that had been preserved by those who heard them. 
 
There are a few other examples like this where Paul appears to quote things said by Jesus during his ministry.  In 1 Corinthians 8:6 Paul seems to quote words later recorded in the Gospel of John (John 17:3), and in 1 Timothy 5:18 Paul uses an expression of Jesus –  “the worker deserves his wages” – recorded by Luke (Luke 10:7), though Paul could possibly be  summarizing one or more Old Testament scriptures on this topic (Deuteronomy 25:4, Leviticus 19:13, etc.).

But are these few direct quotations from Jesus’ teachings all that we can find in Paul’s writings? The answer is a decisive “no” –  but we have to look carefully for evidence that is easily read over.  Where we do find Paul almost constantly quoting Jesus is in small expressions found in the parables recorded in the Gospels.

Jesus told his disciples that his parables were given to teach them, but to hide the truth from “those on the outside” or “them that are without,” as the King James Version puts it (Mark 4:11).  Interestingly, Paul uses this exact expression five times in his writing (1 Corinthians 5:12, etc.),  clearly following Jesus in referring in the same way to those who do not understand God’s truth.  In the opposite situation, Paul refers to those who do know God as the “children of the light” (1 Thessalonians 5:5, etc.), using an expression of Jesus recorded in Luke 16:8.

When we turn to the parables themselves, we find example after example of Paul using the expressions of Jesus – clearly from parables that Paul must have heard and memorized.  Some of those parables were doubtless the apostle’s favorites because he uses expressions from them or makes allusions to them frequently. Take, for example, Jesus’ parable given so that  “they ought always to pray and not lose heart” (Luke 18:1 ESV).  Paul uses the same word and expression in 2 Thessalonians 3:13 when he writes “do not grow weary in doing good” –  and the “doing good” that Paul is speaking of in context specifically includes prayer and perseverance (2 Thessalonians 3:1, 5) –  themes he repeats often.

The various parables regarding the sower and the seed, the different types of ground the seed falls upon, as well as the “tares” or weed seeds that are mixed in the crop are all reflected directly or indirectly in Paul’s writings. For example, Paul characterized those who perverted or attacked the truth (as in Acts 13:10) with the same term, “sons of the evil one,” used by Jesus in the parable of the tares (Matthew 13:28 ESV).  

Just as Matthew 13:22 states that riches can choke a person's spiritual development, Paul warns us that those who want to be rich are drowned by their desire for riches (1 Timothy 6:9). Conversely, just as Jesus spoke of the good ground that brings forth much fruit (Matthew 13:23), Paul encourages the Romans to be persistent in fruit-bearing (Romans 2:7) and praises the Colossians for this (Colossians 1:6).

Paul also takes expressions from the parables in describing his own ministry and work. In 1 Thessalonians 2:2 he states that he was “shamefully treated” in Philippi –  using exactly the same expression found in the parable of the king whose servants were “shamefully treated” by the tenants of his vineyard (Matthew 22:6).  

But perhaps nowhere do we see more connections between Paul’s writings and the sayings of Jesus than in the final parables Jesus gave at the end of his ministry.  Ephesians 5:32, for example, is based on an analogy Paul does not feel he need explain –  that of Christ as the bridegroom – because it was already made by Jesus himself (Matthew 25:1).  In the same way, Paul alludes to the spiritual application of the parable of the talents (Matthew 25:14-30) not once, but three times: in Romans 12:6, 1 Corinthians 12:11, and Ephesians 4:7.

In all these examples and a great many more, we find ample evidence that far from ignoring the teachings of Jesus, Paul was steeped in them, had them in his mind whenever he wrote his epistles, and  alluded to them constantly. 

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You have probably heard or read how the genealogy of Jesus Christ includes, among his human ancestors, the prostitute Rahab (Joshua 2, Matthew 1:5).  Historically, some translations of the Bible have clearly felt uncomfortable with this situation and have translated Rahab’s profession as that of “innkeeper,” but the Hebrew word used in the Book of Joshua to describe Rahab is zonah – which does indeed mean prostitute.

The nature of this situation – the love of God that included this woman in the ancestry of his Son – is remarkable enough of itself, so we sometimes overlook the details of the faith of Rahab.  We may know that Hebrews 11 – the Bible’s great “Faith Hall of Fame” chapter – includes her in its list of believers of great faith, but have you ever thought about the details of Rahab’s mention in that chapter?

Setting out its list of the most important examples of faith in the Old Testament, Hebrews 11 details the faithful lives of the greatest patriarchs: Abel, Enoch, Noah, Abraham, Isaac, Jacob, Joseph, and Moses. The stature of these patriarchs is self-evident. It’s hard to argue that there are greater biblical figures than Noah, Abraham and Moses, and the importance of these patriarchs in the biblical narrative is such that the list could well have stopped there, and it almost does. 

A few verses after discussing Abraham, the writer of Hebrews tells us: “And what more shall I say? I do not have time to tell about Gideon, Barak, Samson and Jephthah, about David and Samuel and the prophets …” (Hebrews 11:32). It’s as though even the spiritual greatness of King David (Acts 13:22) and the prophet Samuel (Jeremiah 15:1) are almost glossed over when compared with the faith of the patriarchs.  The later characters, those coming after Moses, are simply listed as greats in the “also mentioned” category.

But there is one exception:  Rahab.  After describing the faith of Moses, Hebrews adds one more person to its list of patriarchs whose exploits of faith are actually detailed – and that person is Rahab (Hebrews 11:31).   While it might have been completely natural to conclude the detailed list of the faith “greatest of the greats” with Moses, and then to include Rahab in the list of “also mentioned,”  Rahab is the final person listed with details – the final member of the Faith Hall of Fame’s inner circle of greatness.

Think about this for a minute. If we were asked to list the greatest individuals in biblical history, would we include Rahab alongside Noah, Abraham, and Moses?  Would we give her precedence over David, Samuel, and the great prophets?   And think about another aspect of this situation.  If we were asked to list the greatest female counterparts of the patriarchs we would immediately think of Sarah, Rebecca, Rachel – but Rahab?  As it is, Hebrews 11 does not mention any of the female matriarchs – not one of them – only Rahab.   In fact, Rahab is the only woman mentioned by name of the fourteen greats listed in this chapter.

So, what is it about Rahab?  What makes this woman stand out above the crowd of later biblical greats and from all the Bible’s named women?  The answer is obviously her faith.   That may not be easy for us to understand because the only details Hebrews gives us are the facts that “By faith the prostitute Rahab, because she welcomed the spies, was not killed with those who were disobedient” (Hebrews 11:31).   

Simply “welcoming” a group of spies may not sound like an act of particularly great faith, but there was clearly something about this situation that meant Rahab truly risked her life in accepting the Israelite spies and in helping them to escape the city of Jericho.   Doubtless then, as now, if they are discovered, those who aid spies often receive the same penalty as the spies themselves. In fact, in the ancient world, the penalty of death would probably have been more than likely for Rahab.

We know from the biblical record that many other individuals risked and lost their lives in the Old Testament era because of their beliefs, but apparently none exhibited more faith in this situation than that shown by Rahab.  There is no other reason that can account for Rahab’s inclusion with faith’s greatest of the great.  This is all the more remarkable considering that from the Israelite perspective Rahab had three strikes against her: she was a Canaanite, a woman, and a prostitute.
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In that sense, Rahab reminds us of the woman in the New Testament account who led “a sinful life” (polite-speak for “prostitute”) who Luke tells us anointed the feet of Jesus, was forgiven by him, and who Jesus told: “Your faith has saved you; go in peace” (Luke 7:50). It was faith that saved Rahab physically, but the extent of her faith must have been great indeed for her to have been given the place of honor she holds in Hebrews 11.

“If any of you lacks wisdom, you should ask God, who gives generously to all without finding fault, and it will be given to you” (James 1:5).

It’s a verse we all know and love. It seems to promise unbounded wisdom and that if we just ask for it, God will generously give it to us. But is that what this verse means?

Certainly, it is in God’s power to grant unbounded and universal wisdom to anyone he wishes, but does God really work that way?  Put the question in human terms. If you walk into your local bank branch and tell the manager “I want a big loan, just give me money” – is the banker likely to help or will he or she ask “How much do you need and for what purpose?”

What we often miss in James’ words on asking for wisdom is their context. If we look carefully at the immediately preceding verses, we see James is writing about a very specific situation. He says:  “Consider it pure joy, my brothers and sisters, whenever you face trials of many kinds, because you know that the testing of your faith produces perseverance. Let perseverance finish its work so that you may be mature and complete, not lacking anything” (James 1:2-4).

James’ context is one of persecution.  He tells believers that trials can bring about spiritual maturity in which we do not lack anything needed to deal with such problems (vs. 4). But if we do lack wisdom – implying wisdom in dealing with matters of persecution and patience – we can ask God and he will help us.

Take another example – that of the archetypal story of God granting wisdom to King Solomon.  When God appeared to Solomon and offered him anything he wanted, Solomon did not simply ask for wisdom. Notice his request to God: “give your servant a discerning heart to govern your people and to distinguish between right and wrong. For who is able to govern this great people of yours?” (1 Kings 7:9). Because Solomon asked for wisdom in a specific context – to do the work of ruling Israel – God was well pleased and granted him great wisdom (1 Kings 7:12, 29-34) as well as other blessings.
 
But we should remember that Solomon asked for the wisdom he needed in a specific situation. It is perhaps not surprising, then, that in the compositions believed to be written by Solomon, he often ties wisdom to particular contexts. Notice the wording of just one example: “Whoever obeys his command will come to no harm, and the wise heart will know the proper time and procedure” (Ecclesiastes 8:5).    Here, we see wisdom relating to “proper times” and “procedures,” and in many of the proverbs of Solomon, wisdom is tied to other specific needs and circumstances. 

So when we consider the wider biblical context, the words of James regarding wisdom become clear.  God rarely, if ever, gives unneeded gifts.  If we desire wisdom, his word indicates we should not ask to be funnel fed wisdom without specific purpose.  But we can humbly take our needs to God and ask for wisdom in the areas of life where we need it in order to best fulfill his will and our calling – and then, as James affirms, God will gladly give it to us. ​

 
Scriptures in Question:  Isaiah 61:1-2 and Luke 4:18-19
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“The Spirit of the Sovereign Lord is on me, because the Lord has anointed me to proclaim good news to the poor. He has sent me to bind up the brokenhearted, to proclaim freedom for the captives and release from darkness for the prisoners, to proclaim the year of the Lord’s favor and the day of vengeance of our God...” (Isaiah 61:1-2).
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“The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free, to proclaim the year of the Lord’s favor” (Luke 4:18-19).
 
Did Jesus misquote an important prophecy in the book of Isaiah, as is sometimes claimed?  Luke’s Gospel tells us that early in his ministry Jesus went back to his hometown of Nazareth and on the Sabbath day he went into the synagogue and began to read from Isaiah.   Luke records the words that Jesus read out, and it is clear that they were the opening verses of Isaiah Chapter 61.  But when we compare the words of Isaiah in our Bibles with Jesus’ words recorded in Luke, we see some important differences. Jesus apparently:

1) Omitted the words “He has sent me to bind up the brokenhearted” in Isaiah.
2) Omitted the words “to set the oppressed free” in Isaiah.
3) Appears to have changed the words “release from darkness for the prisoners” in Isaiah to “recovery of sight for the blind.”
4) Stopped reading halfway through Isaiah’s sentence and omitted the words “and the day of vengeance of our God.”

The first of these points is the simplest to explain.  The words “He has sent me to bind up the brokenhearted” may not have appeared in the manuscript from which Christ read. It is known that versions of the Hebrew Bible existed that were slightly different from the Masoretic text that our modern translations are usually based on.  As there is no apparent reason why Jesus would omit these words, we can presume they were not present in the text from which he read.

Everything we have said about the first point of difference also applies to the second point.

The third point of difference is an interesting one.  What we said about the first point could also apply to the small difference between “release from darkness for the prisoners” in Isaiah and “recovery of sight for the blind” in Luke.  This is especially true as the ancient Septuagint translation of the Hebrew Bible into Greek has the same words found in Luke  –  indicating that Jesus could have used a Hebrew text similar to that used by the Septuagint, or that Luke could possibly have quoted the verse from the Septuagint as he himself was writing in Greek.  
Yet another possibility also exists for this difference.  It is known that the ancient rabbis often gave interpretive commentary on the scriptures when they recited or read them out and Jesus, as a visiting rabbi, could have done the same here.    The words “to open eyes that are blind” do occur elsewhere in Isaiah (42:7) in the context of the release of prisoners, so Jesus may have brought the two scriptures together –  especially in tying Isaiah’s words to the healing of the  blind that would occur in his own ministry (Luke 18:35-43, etc.). 

But why did Jesus stop reading halfway through what we now call the second verse in Isaiah 61 –   a sentence which all the ancient versions seem to have had?  Luke tells us that after Jesus stopped reading: “The eyes of everyone in the synagogue were fastened on him” (Luke 4:20).  It was no wonder that Jesus had captured the attention of everyone in the synagogue that day, not just for what he said, but because of what he did not say. 

The passage in Isaiah ends with the words: “and the day of vengeance of our God.” When we compare these words with the ones that come before them – that Jesus did read out – we see a stark contrast between God’s mercy and his justice.  These two aspects of God’s dealing with us are juxtaposed throughout the whole book of Isaiah, but perhaps nowhere more noticeably than in these verses. 

We know that during the time of Jesus, the Jews were expecting and longing for a messianic figure who would free them from Roman occupation and restore their national independence. All those of his hometown who had heard the rumors of the miraculous signs accompanying Jesus would have been listening to him intently to see if he would proclaim himself the agent of God’s vengeance on their enemies.   When Jesus did not read out Isaiah’s words “to proclaim …  the day of vengeance of our God,” he made it clear that such was not his purpose at that time.

The people of Jesus’ day did not understand, of course, that Isaiah seems to telescope time in this and many other passages by juxtaposing events that would occur separately –  the great manifestation of God’s mercy at the Messiah’s first coming, and the expression of God’s judgment at his second coming.  Sadly, many in Jesus’ day were more interested in the possibility of judgment on their enemies than mercy for all, though that is what Jesus offered in his sermon to all who would accept it.

So there is no reason to believe that Jesus “misquoted” Scripture in his reading from Isaiah 61.  It is probable that he quoted a version of the prophet’s writings extant at that time – which would account for the small differences we see between his words and those of Isaiah in modern Bibles.  The reason Jesus stopped reading where he did is equally clear.