In today’s fast-paced and interconnected world, it is easy to find ourselves in situations where we say things we don’t mean or utter words we know we shouldn’t. At the Channel of Grace Worship Center, under the guidance of Bishop Ken Harper, we find ourselves two months into a transformative journey focused on The Year of Intentionality. Last week, Bishop Harper advised our church family to pause and reflect on the teachings of The Book of James, highlighting the critical importance of mastering our spoken communication in the world we live in today.
In the text of James, we are reminded that our words have significance and can impact those around us. James eloquently portrays the tongue as a tiny spark capable of setting a great forest ablaze, illustrating the immense power inherent in our speech. This imagery serves as a poignant reminder of our responsibility to use our words wisely and with restraint in a world where communication is instantaneous and far-reaching.
James 3:5-6 (NLT) – 5 In the same way, the tongue is a small thing that makes grand speeches. But a tiny spark can set a great forest on fire. 6 And among all the parts of the body, the tongue is a flame of fire. It is a whole world of wickedness, corrupting your entire body. It can set your whole life on fire, for it is set on fire by hell itself.
Influenced by James 3:8-10, we are urged to recognize the dual nature of the tongue – its ability to both bless our Creator and curse our fellow human beings. Bishop Harper has emphasized consistency in our speech, encouraging us to bless others with our words and showing respect, kindness, and empathy in all our interactions. As we navigate the complexities of communication in 2024, this wisdom serves as a guiding light, reminding us to be mindful of the impact of our words.
James 3:8-10 (NLT) – 8 but no human being can tame the tongue. It is a restless evil, full of deadly poison. 9 With the tongue we praise our Lord and Father, and with it we curse human beings, who have been made in God’s likeness. 10 Out of the same mouth come praise and cursing. My brothers and sisters, this should not be.
The teachings of James on mastering our speech offer practical insights that can be applied to our daily lives. They call us to actively listen, seek understanding before being understood, and respond with grace and humility in our interactions. They challenge us to refrain from engaging in hurtful speech, gossip, or divisive conversations and instead to use our words to uplift, encourage, and inspire those around us.
As we embrace The Year of Intentionality at the Channel of Grace Worship Center, may we commit to mastering our speech in our thoughts, words, and actions. By aligning our communication with the teachings of James and by being intentional in our interactions, we can be catalysts for positive change in our community and beyond. Let us heed the wisdom of The Book of James as we strive to be channels of grace, spreading love, kindness, and compassion through our words and deeds.
Once again, my heart is stirred by my vibrant Grace Worship Center family in Edgewood, MD. Even during the supposed season of peace, we find ourselves amidst the hustle and bustle and sometimes chaos that often accompanies this time of year. However, amidst it all, I am grateful for my enlightening experiences at my church last week. Sis. Alexis Lee, one of our gifted preachers, delivered a profound message titled “Is There Tension in a Turnaround?” during a powerful Sunday message.
Additionally, Bishop Ken Harper shared invaluable wisdom on stress during Tuesday’s Bible study. The brilliance of both Sis. Alexis and Bishop Harper have left me yearning for a deeper understanding. Bishop also encouraged our congregation to embark on this journey of exploration into understanding stress in our lives.
Stress has become an all-too-common aspect of our modern lives, affecting our physical and mental well-being. People often seek various methods to manage stress, but as believers, we can find solace and guidance in the timeless wisdom of the Bible. In this message, I will explore biblical references that offer insight into understanding and overcoming stress. Please join me in applying these principles to discover a path to inner peace and strength even amidst the most challenging circumstances.
The Source of Stress
Stress can arise from many sources, such as work pressures, financial concerns, relationship issues, or health challenges. However, at its core, stress often originates from our fear, anxiety, and lack of trust in God’s providence. What do I mean by that? We must believe that God is actively involved and cares about all aspects of our lives that are causing us stress. He has our backs when, as Bishop Harper shared on Tuesday, we face “perceived danger.” The Bible encourages us to cast our cares upon the Lord, knowing He cares for us (1 Peter 5:7). This acknowledgment reminds us that we are not alone in our struggles, and God is always ready to help us overcome them.
1 Peter 5:7 (NLT)
(7) Give all your worries and cares to God, for he cares about you.
God’s Promises
Throughout the Bible, God provides numerous promises that can alleviate stress and foster a sense of calm in our lives. One such promise is in Matthew 11:28-30, where Jesus invites us to come to Him and find rest for our souls. This passage reminds us that proper rest can be found in surrendering our burdens to the Lord and trusting His guidance. In Philippians 4:6-7, we are encouraged to bring our anxieties to God in prayer, knowing that His peace, which surpasses all understanding, will guard our hearts and minds in Christ Jesus.
Matthew 11:28–30 (NLT)
(28) Then Jesus said, “Come to me, all of you who are weary and carry heavy burdens, and I will give you rest. (29) Take my yoke upon you. Let me teach you, because I am humble and gentle at heart, and you will find rest for your souls. (30) For my yoke is easy to bear, and the burden I give you is light.”
Trusting in God’s Providence
Stress often stems from our desire to control outcomes and circumstances. However, as I mentioned earlier, the Bible teaches us the importance of surrendering our will to God’s providence. In Proverbs 3:5-6, we are instructed to trust in the Lord with all our hearts and lean not on our understanding. By acknowledging God’s sovereignty and seeking His guidance, we can find comfort in knowing He controls our lives. This perspective enables us to release the burden of stress and embrace a sense of serenity, knowing that God’s plans for us are ultimately for our good (Jeremiah 29:11).
Proverbs 3:5–6 (NLT)
(5) Trust in the Lord with all your heart; do not depend on your own understanding. (6) Seek his will in all you do, and he will show you which path to take.
Jeremiah 29:11 (NLT)
For I know the plans I have for you,” says the Lord. “They are plans for good and not for disaster, to give you a future and a hope.“
Seeking God’s Presence
In times of stress, we are often tempted to rely on our strengths and resources. However, the Bible encourages us to seek God’s presence and find refuge in Him. In Psalm 46:10, we are urged to “be still and know that I am God.” This verse reminds us of the importance of finding moments of quietness and solitude in our lives, where we can seek God’s guidance and experience His peace. By cultivating a habit of praying, meditating, and studying God’s Word, we can tap into the wellspring of strength and peace that comes from a deep relationship with our Creator.
Psalm 46:10 (NLT)
(10) “Be still, and know that I am God! I will be honored by every nation. I will be honored throughout the world.”
Conclusion
Stress is an unavoidable part of life, but as believers, we have access to a source of unwavering peace and strength – the wisdom of the Bible. By reflecting on biblical teachings, actively listening, and learning from opportunities like those offered at the Channel of Grace Worship Center, we can gain valuable insights into understanding stress and overcoming its debilitating effects. Through trust, prayer, surrender, and seeking God’s presence, we can find solace and experience the peace that surpasses all understanding. By embracing these biblical principles, we can navigate life’s challenges with resilience and a confident assurance that we are never alone in our journey. – It’s a Great Day To Be Alive!
Please watch the Sunday sermon 12/10/2023, “Is There Tension In A Turnaround,” by visiting this YouTube link.
Also, you can watch the Tuesday night Bible Study titled “Stress” on YouTube. Click on this link.
Seek, Serve, Save: Intentional Steps Towards Eternal Impact
Todd C. Pittman
Introduction
This weekend, I attended the homegoing services for my Aunt Geraldine Pittman Clark, fondly known as “Aunt Gerri.” I reflected on this weekend as I returned home from the Pittman farm in North Carolina yesterday morning. I couldn’t help but contemplate the time that has slipped away without me connecting with the cherished aunts, uncles, and cousins who form the Pittman and Bell branches of my father’s family. During my long drive home yesterday morning, I found myself immersed in thoughts of the past, determined that in 2024, I would deliberately reconnect with those I’ve missed for far too many years. Departing from my North Carolina family at 4:30 am, I embarked on a journey to join my Channel of Grace (CoG) family for Sunday service. Once again, I was reminded of the signs that God has placed in my path, guiding me toward the CoG family and the wise leadership of Bishop Ken Harper. This experience was undeniably intentional.
At my home, the Channel of Grace Worship Center, in Edgewood, MA, as we bid farewell to 2023, we also transition from our year-long journey of “Fighting for Focus,” a theme that has guided us towards maintaining our spiritual path amidst constant distractions. As we enter 2024, we are called to embark on a new mission—intentionally saving souls. Our focus is shifting from personal spiritual nourishment to taking the Good News to those who might not have heard or embraced it.
Biblical Foundations
The mission of saving souls is familiar but deeply entrenched in the teachings of Jesus Christ. Consider the parable of the Lost Sheep in Luke 15:3-7. In it, the shepherd leaves his ninety-nine sheep to go after the lost one until he finds it, expressing great joy when he does. This parable illustrates God’s deep concern for every individual and His desire for all to be saved (1 Timothy 2:4).
In the book of Matthew, the Great Commission (Matthew 28:19-20 NLT) further clarifies our task as believers. Jesus commands His disciples to “. . . go and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit. Teach these new disciples to obey all the commands I have given you.” This directive from Jesus signifies that our mission is to share the Gospel and to disciple others, guiding them in their spiritual journey.
This mission is echoed in the actions of the Apostle Paul, who became all things to all people so that he might save some (1 Corinthians 9:22). A singular focus drove his life and ministry—proclaiming the Gospel and leading people to Christ.
2024 Mission: Intentional Soul Saving
I am excited to learn more about where Bishop Harper leads us in 2024 as we shift our theme to follow these biblical examples and intentionally save souls. I am still learning and growing in Christ, but I believe our intentionality will include sharing the Gospel with others and living in a way that reflects Christ’s love and compassion. I look forward to learning more about living by deliberately seeking opportunities to demonstrate God’s grace and love to those around us, whether through my words or actions.
I believe we must also be prepared to be intentional about saving souls. As 1 Peter 3:15 (NLT) shares, “Instead, you must worship Christ as Lord of your life. And if someone asks about your hope as a believer, always be ready to explain it.” This message involves equipping ourselves with knowledge of the Scriptures and cultivating a solid personal relationship with God to share our faith effectively with others.
Conclusion
I am excited about what’s to come at my church home in 2024. I am excited about the challenge and a profound opportunity – to save souls intentionally. This focus, grounded in the teachings of Jesus and the apostles, calls us to extend our spiritual focus beyond ourselves and reach out to others with the life-changing message of the Gospel. As we journey through 2024, remember that each interaction is an opportunity to show Christ’s love and bring others closer to Him. Let’s intentionally save souls and fulfill our part in the Great Commission. This commission emphasizes the importance of evangelism, baptism, and teaching the commandments of Jesus. It is considered a fundamental mission for all Christians to share the message of salvation and discipleship with others in our local communities and worldwide.
Look at the teachings of Samson’s story, focusing on the symbolic elements and the importance of understanding biblical narratives. This article is inspired by a thought-provoking discussion on Samson led by Bro. Crosby Newbill during a men’s fellowship gathering at the Channel of Grace Worship Center in Edgewood, MD, on November 4, 2023. It aims to reveal the transformative power and meaning behind the symbolic messages found in Samson’s tale.
The Backstory
I admire Bishop Kenneth Harper, First Lady Gail, and everyone at Channel of Grace Worship Center because I always learn something new when they speak. Today, at the Men’s Fellowship Breakfast, we discussed the fascinating story of Samson. Samson was known for his incredible strength, but he eventually faced a downfall. We learned valuable lessons from his story. During our discussion, I stressed the importance of understanding the symbolic aspects of the story rather than getting caught up in the details of Samson’s hair being cut. Our facilitator, Bro. Crosby Newbill delivered a heartfelt and powerful teaching that had a lasting impact on me. Inspired by our fellowship, I went home and dug deeper into the story, which led me to write this article. In the article, I want to expand on the ideas I shared with my fellow men this morning and emphasize the importance of understanding and appreciating the symbolic elements in biblical stories, especially in the story of Samson. Ultimately, my goal is to further explore the theme of God’s empowerment as the main focus of the Samson narratives and convey its significance.
The Samson Story
Many of us are familiar with the story of Samson and his hair found in the Book of Judges. Samson was an Israelite with incredible physical strength, and his long hair was a significant aspect of his identity and power. Symbolism plays a crucial role in the narrative, particularly concerning Samson’s hair and its connection to his strength.
According to the biblical account, Samson’s parents received a divine message, foretelling the birth of a son who would deliver the Israelites from the oppression of the Philistines. As a result, Samson’s parents were instructed to raise the child as a Nazirite, a person consecrated to God with specific vows, including refraining from cutting their hair.
Samson grew up and became known for his extraordinary strength, attributed to his Nazirite status. The source of his power lay in his uncut hair, symbolizing his dedication to God and his chosen role as a deliverer of Israel.
However, Samson’s story takes a turn when he falls in love with a Philistine woman named Delilah. The rulers of the Philistines, seeking to exploit his weakness, bribed Delilah to discover the source of Samson’s strength. After multiple failed attempts, Samson finally revealed to Delilah that his strength resided in his uncut hair.
Taking advantage of this knowledge, Delilah waited until Samson was asleep and called for a servant to shave off his hair. When Samson awoke, he found himself weakened and defenseless. The Philistines captured him, gouged out his eyes, and imprisoned him.
The symbolism in Samson’s hair lies in its representation of his connection to God and his divine purpose. By breaking his Nazirite vows and allowing his hair to be cut, Samson symbolically severed his relationship with God, resulting in the loss of his strength. Cutting his hair marked the story’s turning point, leading to his capture and downfall.
However, the narrative does not end there. Samson’s hair eventually began to grow back while he was imprisoned. In a final act of strength, he pushed apart the pillars of the Philistine temple during a feast, ultimately killing himself and a multitude of Philistines.
The Profound Symbolism
While it is natural to be curious about the physical mechanics of the cutting of Samson’s hair, it is crucial to maintain sight of its more profound symbolism. We risk overlooking this act’s transformative power and divine connection by focusing solely on the physical aspect. We have to be careful not to lose sight of the more profound symbolism by getting too caught up in the technicalities of the act.
Samson’s story is rich in symbolism and carries essential themes beyond the physical mechanics of cutting hair. While it’s true that the cutting of Samson’s hair is a significant event in the story, focusing solely on the mechanics of the act can cause us to overlook the more profound meaning and lessons conveyed by the narrative. Let’s look at a few reasons why, in my view, we should not overly fixate on the physical mechanics.
Symbolism of the Hair
In ancient cultures, hair was symbolic. In Samson’s case, his long hair symbolized his Nazirite vow and consecration to God. The cutting of his hair represented a violation of his covenant with God and the loss of his supernatural strength. By focusing on the symbolism of hair, we might seek a deeper understanding of the relationship between dedication, faithfulness, and the consequences of breaking our commitment to God.
God’s Empowerment
The story of Samson highlights God’s use of flawed and imperfect individuals to accomplish His purposes. I can relate to the symbolism of God’s empowerment. Not even ten years ago, you couldn’t tell me I would be taking the time to pen this article, let alone teach bible study or minister a word from the pulpit. But despite all the mess I have done over the years, God has a plan for me. When we look at Samson, despite his moral mistakes and weaknesses, God granted him exceptional strength to deliver Israel from the Philistines. When we are studying this story, the emphasis should be on God’s power and sovereignty rather than the physical act of hair cutting. Through Samson’s story, we learn about God’s ability to work through imperfect people, like me and you, and His faithfulness to His promises.
Lessons on Temptation and Consequences
Samson’s story is a cautionary account about the dangers of succumbing to temptation and the consequences of disobedience. Samson’s weakness for Philistine women led him to compromise his Nazirite vows and ultimately resulted in his downfall. When we can focus on the broader themes of temptation, obedience, and the consequences of our actions, we can draw meaningful lessons applicable to our lives.
Redemption and Restoration
I love that despite his failures, Samson’s story also portrays the possibility of redemption and restoration. This is the symbolism in this story that is a personal reflection for me. In his final act, Samson turned to God in repentance and was granted renewed strength to accomplish a great victory over the Philistines. This aspect of the story encourages us to reflect on the grace and forgiveness of God, even in the face of our shortcomings and mistakes.
To close this out, I am so grateful for being able to learn from my brothers at the Channel of Grace and thankful to God for the ability to study His word deeper and share more insight into the thoughts I shared this morning about the importance of symbolism over mechanics in Samson’s story. While the physical act of cutting Samson’s hair is an essential event in the story, it is vital to maintain sight of the profound symbolism and the broader themes and lessons conveyed by the narrative. By looking beyond the mechanics, we can delve into the more profound spiritual and moral aspects of the story and apply its wisdom to our own lives.
I was asked what seemed to be a simple question, “Who do you think wrote the Book of Isaiah?” I immediately responded, “Isaiah,” without overthinking any challenge to my response. But I found out quickly that many would challenge my response! So I decided to look deeper into the controversies surrounding the authorship of the Book of Isaiah. To fully appreciate the authorship views on the Book of Isaiah, I needed to understand the Book’s historical and cultural context. I began my research into the Isaiah authorship controversy with the belief, as stated in 2 Timothy 3:16, that the Bible is divinely inspired and God-breathed. The Bible and the Book of Isaiah are God’s word to us. Yes, the books in the Bible are truthful in their teachings and divinely inspired, but actual people also wrote them. Some people are known authors, and some are only identified through history. There are also writings in the Bible whose authors remain anonymous today. Nearly all of the books of “the prophets” take their names from their writer, and the Book of Isaiah is no different.
Before I share with you what I found out about the authorship of the Book of Isaiah, let’s take a look at who Isaiah was. The Hebrew meaning of Isaiah’s name is “Yahweh is salvation.” Isaiah was a prophet who ministered in Judah in the last third of the eighth century BC (approximately 734-700 BC). He is one of the four major prophets in the Old Testament. Major prophet books of the Old Testament include Isaiah, Jeremiah, Ezekiel, and Daniel. Through Isaiah 7:3 and the scripture in Isaiah 8:3, we know that Isaiah was married and had at least two sons. Isaiah is said to be one of the most quoted prophets. As stated in the LDS version of the King James Bible, Isaiah is recurrently quoted by Jesus, Paul, Peter, and John. According to W. Norman Pittenger, the prophet Isaiah is traditionally regarded as that one of the Jewish prophetic succession who most clearly articulated the belief in a coming deliverer who would lead the nation from evil and oppression into a new service of God which would establish it as the light of the whole world.
The Book of Isaiah was written during disaffiliation and the abandonment of religion by many people. The Book’s authorship reflected both current and future events. There is no doubt that one of the central pieces of the Book of Isaiah is through his testimony that Christ and the promised Messiah is Jesus. Some people might ask if the Bible is divinely inspired and the primary author is God, what does it matter who the human authors were? We should think about the relevance of human authors. We should consider that God spoke to us by using humans. Humans passed God’s word along to us. The importance of human authors is supported in 2 Peter 1:20-21 NLT, which reads, “(20) Above all, you must realize that no prophecy in Scripture ever came from the prophet’s own understanding, (21) or from human initiative. No, those prophets were moved by the Holy Spirit, and they spoke from God.”
I found many scholarly arguments about the authorship of the various books of the Bible. One of the most disputed authorships is the Book of Isaiah. Some biblical scholars account the book to multiple authors and those that view Isaiah as the sole author. The difference in these biblical accounts is often referred to as the “Isaiah Problem.” The Journal of Book of Mormon Studies noted, “Doubts as to the literary unity of the book of Isaiah are fairly recent. The late nineteenth century saw a division of Isaiah into three parts by critics, who categorized only 262 of the 1292 verses as the genuine product of Isaiah.” The critics of sole authorship reject the component of prediction and prophecy and claim distinct literary forms and theological ideas.
The Isaiah problem is nothing new. This biblical authorship problem dates back to 1100 AD. It was then that a Jewish grammarian and bible exegete, Moses ibn Gikatilla, rejected Isaiah as the author of the entire Book of Isaiah. Following Gekatilla’s challenge to the authorship to parts of the Book of Isaiah, one of the most distinguished Jewish biblical commentators and philosophers of his time, Abraham ibn Ezra, also questioned aspects of the book’s authorship. Ibn Ezra challenged chapters 40-66 of the book. The Journal of Biblical Literature states, “For both 65 and 66 the evidence is again unfavorable to the theory that it was from the same pen as 40-64.” Another person to advance the argument supporting multiple authorship included J. C. Doederlein. His full name was Johann Christoph Döderlein. Döderlein was a German Protestant theologian. He said it explicitly that since Isaiah could not have foreseen the fall of Jerusalem, the 70-year captivity, the return, or Cyrus, Isaiah could not have written those chapters making such claims (e.g., chapters 40-66).
For the Christian church, it has traditionally been unquestioned that the Book of Isaiah was written by the prophet Isaiah himself in its entirety. This tradition was inherited from the earlier Jewish custom. It took centuries for the authorship of the Book of Isaiah to become problematic, stemming from the critics of the Old Testament and Jewish sages. Those who viewed the Book of Isaiah as divided into several authorships were divisionists. Those who regarded the prophet Isaiah as the sole author were conservatives. The divisionists view the authorship in two parts, Isaiah and Deutero-Isaiah. Although some critics believe there are more than two divisions and the book has various authors, the divisionists view the division as Isaiah – chapters 1-39 and Deutero-Isaiah – chapters 40-66.
The fundamental views of Isaiah’s authorship can be looked at from three perspectives. Those three perspectives are historical, theoretical, and literary.
Those with the historical perspective and who make the historical argument are those critics who support multiple authorship. These divisionists claim that prophets are sent to prophesize those who exist during their lifetime. Divisionists claim that a prophet’s predictions cannot go beyond their particular day and time. Norman K. Gottwald is quoted by claiming:
“When [the prophetic writings are] studied in their context, apart from dogmatic preconviction, [it is clear that] no prophet leaped across the centuries and foresaw the specific person Jesus of Nazareth. It is a plain violation of historical context to think that they did so and in practice those that interpret the prophets as predictors of Jesus obscure the setting in which the prophets functioned.”
The Book of Isaiah’s chapters 44 and 45 speak to the prophecy concerning King Cyrus of Persia. Given that the King is mentioned by name, this is probably one of the diversionist’s most cited problems. They claim that he could not have written this prophecy since the prophet lived during the eighth century BC. The prophecy about Cyrus was that Cyrus would make it possible for the Jews to return home after their exile in Babylon. In Isaiah 44:28, Isaiah not only predicts this, but he calls out Cyrus by name. The problem often cited is this was 150 years before Cyrus’ time. Conservatives acknowledge and accept that this would have meant that Isaiah projected more than two centuries into the future.
Authorship style is the most frequently debated literary piece of the Book of Isaiah. Conservatives have countered the divisionist’s theory that there are various authorship styles in the Book of Isaiah. Perhaps the professor of biblical interpretation, Dr. James D. Smart, said it best when he compared the divisionist theory to assumptions when he wrote:
“An honest recognition of the meagerness of the evidence demands of us a suspension of judgment. Yet one commentator after another has proceeded to base his interpretations upon assumptions that have rested on the flimsiest of foundations.”
The debate on the authorship of Isaiah continues to this day. Some have a firm belief that the first verse of Isaiah sets the authorship for the remainder of the book. Isaiah 1:1 reads, “These are the visions that Isaiah son of Amoz saw concerning Judah and Jerusalem. He saw these visions during the years when Uzziah, Jotham, Ahaz, and Hezekiah were kings of Judah” (NLT). So the questions remain, Does Isaiah 1:1 show authorship of all 66 chapters of the book? Did Isaiah author only the first 39 chapters of the book? If Isaiah only penned the first 39 chapters, who wrote chapters 40 – 66? Then there is the ultimate question: If we believe God can prove His godly authority through His power to foresee the future, is it irrational to reason that Isaiah pondered prophetic messages as words from God and shared these messages with future generations?
As I mentioned earlier, the divisionists believe there is no accurate predictive prophecy. Divisionists claim that if a prediction is written and occurred, it was written after the prediction. Let me take a shot below at deconstructing that perspective.
Some scholars account Isaiah chapters 1- 39 to be authored by Isaiah sometime around 730 BC. During this time, authorship can be connected with the ministry of Isaiah of Jerusalem (740 – 700 BC). This time would also place authorship during the Assyrian period. However, the time of occurrence may not confirm that all the writings in those chapters occurred during those dates. Nevertheless, knowledge of this time should create the originator of the Isaiah traditions as the Isaiah of Jerusalem.
The Book of Isaiah chapters 40 – 55 is considered the second section of the book. This section can be placed during the late exilic period. The exilic period was a time of exile of Jews in Babylonia and the emergence of a new ruler of the Middle East being the Persian Empire. Knowing that Cyrus the Great was the founder of the Persian Empire, the edict of Cyrus places the second section of the book between 540 – 539 BC.
The third section of the Book of Isaiah is chapters 56 – 66. Between 520 and 450 BC, it is known from Haggi, Zechariah, and Malachi that these chapters echo the predicament of faith triggered by unfulfilled prophecy. Based on this knowledge, we could place this third section of the Book of Isaiah around 515 – 500 BC and possibly to 450 BC. This period uses Haggai as our benchmark around 520 BC.
After taking a deeper dive into the above three sections of Isaiah, it does warrant the question of were their multiple authors of the Book of Isaiah. But! Let us look at an earlier part of the Book of Isaiah that Isaiah himself authored and no one debates. Isaiah 6:11-12 reads, “(11) Then I said, “Lord, how long will this go on?” And he replied, “Until their towns are empty, their houses are deserted, and the whole country is a wasteland; (12) until the Lord has sent everyone away, and the entire land of Israel lies deserted” (NLT). These scriptures chronicle a revelation made by God to Isaiah and the early stages of Isaiah’s prophetic ministry. The early stages of his prophetic ministry would have been around 739 BC. The order was that Isaiah heard God’s call to preach. The people whom Isaiah would preach to would reject the truth. The scriptures in Isaiah 6:11-12 record Isaiah’s question to God. These scriptures predict devastation. These scriptures forewarn the grasp of Nebuchadnezzar and the depopulation of Judah in 587 BC. This came to fruition more than 150 years after Isaiah authored his prediction!
Even though the aforementioned chronological timeline of events does not abolish the possibilities of the multiple authors of the Book of Isaiah, it should strengthen our faith in the prophetic and supernatural potentials of an omniscient and omnipotent God. The timeline mentioned above should loosen the roots that some believe an eighth-century prophet could not foretell beyond their time. After I took that deeper dive into the authorship of the Book of Isaiah, I found it helpful to understand that Isaiah was not a Godless, faithless, or disobedient prophet, so foreknowing was very much a possibility received from God.
As shared on a website I visited, creation.com, we can turn to the authors of the New Testament and Christ himself for an even better perspective of Isaiah being the single author of the Book of Isaiah. To trust in the prophet Isaiah’s authenticity of God’s word, we can receive:
Matthew 12:17–18 “that which was spoken by Isaiah the prophet.”
Matthew 3:3 “spoken by the prophet Isaiah.”
Luke 3:4 “in the book of the words of Isaiah the prophet.”
Acts 8:28 communicates that the Ethiopian eunuch was “reading Isaiah the prophet,” specifically Isaiah 53:7–8. He then questioned Philip, “Of whom is the prophet speaking, of himself or of some other man?”
In John 12:38–41, “These things Isaiah said when he saw His glory and spoke of Him.” These scriptures speak to the inspiration that Isaiah 6 and Isaiah 53 were written in on unified voice by the prophet Isaiah.
I found that biblical scholars remain in disagreement about the authorship of the Old Testament’s Book of Isaiah. Scholarly debate in authorship should not take away from the inspiration and trustworthiness in recognizing the attractiveness and determinations of our God. We should continue to understand the importance of seeing the Book of Isaiah as a theological unity. Any presuppositions that repudiate God’s faithful revelation through the prophet Isaiah should be rejected. – #ToddCPittman
THE VALUE OF REPETITION | Newsflash — Yes, the Bible often repeats itself! Yeah, I’m talking about throughout the scriptures; we’ll read the same stories and the repetitive phrases.
One of the most potent storytelling tools is repetition. Some of our greatest orators have used repetition to deliver their messages. Let us not forget Martin Luther King, Jr.’s “I Have a Dream” speech. Hearing “I have a dream” repeatedly helped us understand the contents of his dream. Hearing biblical passages and not imposing my wrong notions on them is a skill I am working to build. But, like any other useful biblical interpretation tool, exegesis takes time to learn. As part of my learning process, I recently read a section from David A. deSilva’s book, “An introduction to the New Testament: Contexts, Methods & Ministry Information” (pages 808–810). deSilva did a fantastic job of sharing great examples and ways to explore the “inner texture” of a passage.
Understanding repetition and inner texture of passages come from both large and small scales. The teachings, miracles, death, and resurrection of Jesus Christ in the first four Gospels are repetition on a large scale. All four books emphasize the importance of a person, them, or event. The use of repetition through all four Gospels brings greater credibility than without repetitiveness. By using repetitiveness, the authors were able to provide different perspectives to tell Jesus’ story.
On a small scale, we will see in the Bible repeated ideas, phrases, and themes. An example is in Exodus 6:7 and God’s promise to Moses. This same concept is repetitive through the Old Testament through Genses 17:7, Numbers 15:41, Leviticus 26:12, Jeremiah 7:23, and Ezekiel 36:28.
One of the critical points deSilva makes is that oral delivery and aural reception are the New Testament text’s primary components. In building my exegetical skills, I find myself paying closer attention to the many preachers I listen to and how, as deSilva points out, they engage in the repetition of important words or phrases from the text. I am learning that understanding the biblical author’s larger rhetorical and ideological goals is enhanced by verbal repetition.
Repetition and progression throughout biblical works bring together situations that we may typically keep apart. Repetitive texture helps to reveal the macro values, convictions, and beliefs of the passages. I believe that we receive a better understanding when we receive a repetition of the best truths. — #ToddCPittman
Richard Hess is one of the most trusted scholars of the Old Testament. Earlier this week, I took a look at Mr. Hess’s overview of The Book of Malachi. Specifically, I reflected on Chapter 35 in Hess’s book “The Old Testament: A Historical, Theological, and Critical Introduction” (Grand Rapids: Baker Academic, 2016. Print) and how his overview related to my current study of the interpretation of prophetic literature.
The last in a long line of foretelling prophets, his name is a Hebrew term that means “my messenger.” There is no doubt that Malachi was a messenger and was considered a mostly-anonymous prophet. He was a messenger with God’s message, and the important thing is the message’s content. During the time of Nehemiah and Ezra, Malachi’s ministry spread across Jerusalem.
Hess broke down Malachi’s readings in six different context areas: Premodern Readings, Higher Criticism, Literary Readings, Gender & Ideological Criticism, Ancient Near Eastern Context, and Canonical Context. I found that Hess’s overview of Literary Readings is most in line with what I am learning in my studies.
I saw a clear, uncommon prophetic oracle form called disputation as a connection between Hess’s overview and another book I am reading, “Invitation to Biblical Interpretation” (Kostenberger and Patterson, 2011). Kostenberger and Paterson refer to Ezekiel 18 and Amos 3:3–8 as excellent examples of disputation speech using this literary device’s most common declaration, discussion, and refutation elements. Kostenberger and Patterson also reference Malachi as being best known for using disputation as a prophetic literary device.
The six disputations in The Book of Malachi are:
· 1st DISPUTATION | God says he loves Israel — the people disagree — God responds by pointing out the fate of Edom/Esau. | Malachi 1:2–5
· 2nd DISPUTATION | God says he is father and master deserving honor — the priests dispute that they have dishonored God — God responds that they have offered polluted food and sickly animals upon the altar. They have corrupted his covenant with Levi. | Malachi 1:6–2:9
· 3rd DISPUTATION | Malachi says that we have one Father who created us — why do the people profane the covenant by being faithless to one another, and why does the Lord not accept their offerings by divorcing the wife of his youth. | Malachi 2:10–16
· 4TH DISPUTATION | The people have wearied the Lord — how we have wearied him — by claiming that God is indifferent to wickedness; the Lord will come and refine the sons of Levi and judge the impenitent | Malachi 2:17–3:5
· 5th DISPUTATION | YHWH does not change, but you must return to God — how shall we return — by not robbing God of the tithe; the promise of blessing. | Malachi 3:6–12
· 6th DISPUTATION | Their hard words against God — how have we spoken against God — by saying it is vain to serve God; the day of the Lord is coming when you will see distinguished the righteous from the wicked. | Malachi 3:13–4:3
The Book for Malahai is a prophetic summary conclusion to the Book of the Twelve. Keep seeking understanding! — #ToddCPittman
“Coming from someone who does not have a strong theological background but is pursuing a deeper understanding of theological principles, I found Putnam’s book well-written and informative.” – #ToddCPittman
Yep, I Said It!
When Doctrine Divides the People of God (Crossway, 2020) is an outstanding evaluation of Doctrinal Diversity and Christian Unity. The author, Rhyne R. Putman, received his Ph.D. from the New Orleans Baptist Theological Seminary, where he serves as an associate professor of theology and culture. Putman has served in that capacity since 2010. In addition to his contributions to the seminary, he is the pastor of preaching and vision at First Baptist Church in Kenner, Louisiana. In addition to teaching and his pastoral duties, Putnam has published multiple volumes and articles. Rhyne and his wife, Micah, currently reside in New Orleans with their two children.
Coming from someone who does not have a strong theological background but is pursuing a deeper understanding of theological principles, I found Putnam’s book well-written and informative. To support the information he provides, Putnam uses various concepts and theories to address why so many Christians disagree on doctrine even though we share a commitment to Scripture.
Putnam divides his writing into two sections. He first writes about why Christians disagree about doctrine, and in the second section, he takes a look at what we should do about doctrinal disagreement. I feel that today, more than any other time in my adulthood, many things divide our country. One of those divisions raises the question in my mind: Why do so many similar Christians end up with such contrasting theological conclusions? To help me tackle that question, I appreciated Putman explaining in section one five reasons why we disagree on doctrines. Putnam starts explaining the foundation of the biblical belief system and leads into a breakdown of some of our reasons for disagreement. In his efforts to let the reader know that it is ok to disagree as long as the center of our focus is the Bible, Putnam did an excellent job of letting me see the foundation for those disagreements. First, we don’t all read with a perfect understanding of the Scriptures. Second, there are so many different methods used to interpret the Bible that everyone’s approach is different. Third, everyone’s thinking about things in a logical, sensible way results in a difference in reasoning. Fourth, many of us have a love-hate affair with our emotions and sometimes allow that to get in the way of reasonable biblical interpretation. And fifth, we all have presuppositions that we sometimes allow to influence how we receive the Scriptures.
The second section of the book addresses what we as Christians need to know and recognize about our theological diversity. I appreciated Putnam’s reference in Chapter 6 to the biblical proverb, “As iron sharpens iron, so a person sharpens his friend” (199). This reference serves as a reminder that our theological diversity presents us with the opportunity for epistemic self-improvement. Putnam provides three questions that we should ask ourselves when faced with interpretive disagreement. For me, Chapter 8 in the book provided a fantastic insight into the discord and lessons learned from Whitefield and Wesley. What I like about Putnam’s writing in this book is his use of real-time questions using a historical context such as, “What would a letter written by an apostle look like in the age of the internet?” (241).
Putnam’s writing style and the issues he raised in the book are appropriate for the student of theology at any level. However, for those simply seeking a deeper theological understanding, the book is not a light read given its heavy scholarly weight. Regardless of whether the reader is furthering their education, profession, or spiritual growth, When Doctrine Divides the People of God is a treasure that will help all Christians better understand doctrinal disagreement and advice on how to agree to disagree. A big takeaway for me was that one of our most significant sources of controversy is our lack of unity and harmony when dealing with presuppositions of theology. If you want to understand how to disagree and remain true to your faithfulness towards God wisely, I encourage you to read this book. – #ToddCPittman
“We’ve got to make room in the baggage we carry for the understanding of what God is trying to tell us.” – #ToddCPittman
Yep I Said It!
In late 2020 I was moved to commence graduate studies. My mind raced in a circle as to whether I should focus my time pursuing an MBA to further my professional career or enter a graduate-level Christian studies program to personally further equip me with knowledge in biblical and theological learning to enhance my Christian faith and witness. Well, after praying on it, a pursuit of investing money and time into a limited professional career did not outweigh the ROI of a personal pursuit and an eternal investment in God’s Kingdom. So since January 18, 2021, instead of reading one of the #1 books for MBA students, “The Lean Startup” I have received the opportunity to read new insights into biblical hermeneutics and ways in which interpretive models can help in my biblical understanding and interpretation. That pursuit has led me to look closer at this process of understanding called “The Hermeneutical Circle” and a question posed in Chapter 3 of the book titled, “Biblical Hermeneutics Five Views.” In the chapter, The Philosophical/Theological View” authored by Merold Westphal, the question was posed “What is going on, often behind our backs, when we interpret texts and other phenomena?”
What Is the Hermeneutical Circle?
Hmmm, to get a better understanding of what the heck is going on behind my back, I wanted to settle on what’s first in front of me and my basic understanding of the hermeneutical circle. With that, I came to the understanding that the hermeneutical circle is about taking a body of scriptural text – meaning that text that has a concept or has a message – and breaking that text into the smallest parts by taking each one of those parts and relating it to the overall concept or the big picture of the text itself. What I believe is that by going through the hermeneutical circle I will gain a higher level of understanding of a certain concept of the Scripture.
But What about My Presuppositions to Scriptural Text?
I believe that my seminary Professor, Dr. Casey B. Hough, put it best when he said, “. . . none of us are ever unbiased, uninfluenced interpreters of the text. Every one of us reads the text with cultural, historical, and emotional baggage.” I think of navigating my own biases in biblical interpretation as to when I used to navigate my way to baggage claim after getting off a business flight. Often after a long business flight, I would navigate to the airline’s VIP lounge for a beverage and a snack and take a moment to unwind before picking up my checked baggage. Similarly, when it comes to reading and interpreting the text, there are times when we need to wait a while before we go to baggage claim to retrieve our cultural, historical, and emotional baggage. Before I fully settle on the specific biblical interpretation I realize that I need to not only become acquainted with the ancient biblical culture that is assumed by the texts, but I must also read the Bible from the macro-level perspective in which the text was written. I do not doubt that reading the Bible from its context will not only help me to understand what the Bible is speaking to but will also provide what genuine messages God wants to tell me. Checking my cultural, historical, and emotional baggage not just helps my Christian faith, but also helps those around me to have a logical understanding of the Bible and Christianity.
Yep, I Said It! 