DECLINE OF MORAL STANDARDS

The decline of moral standards and its impact on society:

  1. Family structures: A decay in moral values can lead to a breakdown of traditional family structures. This may manifest in the form of higher divorce rates, strained parent-child relationships, and an increase in single-parent households. With the family unit being a critical source of support and stability, these changes can have ripple effects on the emotional and financial well-being of individuals and communities.
  2. Community cohesion: Strong moral values often serve as the glue that holds communities together. When these values weaken, it can lead to increased mistrust, disconnection, and isolation among community members. This decline in social cohesion can exacerbate existing social issues, such as crime, poverty, and substance abuse.
  3. Ethical decision-making: A lack of clear moral standards can make it challenging for individuals to navigate complex ethical dilemmas. This uncertainty can result in morally ambiguous decision-making, leading to increased dishonesty, corruption, and unethical behavior in various aspects of life, including business, politics, and personal relationships.

The consequences of eroding biblical values include the rise of individualism, materialism, and moral ambiguity:

  1. Individualism: As moral standards decline, society may become more individualistic, with people focusing on personal interests and desires rather than the well-being of others. This shift in priorities can lead to a lack of empathy, understanding, and cooperation, which can further contribute to social fragmentation and disconnection.
  2. Materialism: The erosion of biblical values can result in a heightened focus on material possessions and wealth. This materialistic mindset may overshadow the importance of spiritual growth, compassion, and generosity, leading to a society driven by consumerism and the pursuit of personal gain.
  3. Moral ambiguity: A society with weakened moral values can become more susceptible to moral relativism, in which the concept of right and wrong becomes increasingly subjective. This ambiguity can make it difficult for individuals to develop a strong moral compass, which can further contribute to the decay of ethical behavior and decision-making.

Upholding biblical values to maintain a strong moral foundation:

  1. Personal example: Believers can embody the teachings of the Bible in their daily lives, demonstrating the power and relevance of these values through their actions, relationships, and attitudes.
  2. Education: Teaching children and young adults about biblical principles, both at home and through religious institutions, can help instill a strong moral foundation that will guide them throughout their lives.
  3. Engagement with others: By engaging with others in the community, believers can share their values, support those in need, and foster a sense of belonging and connection. This involvement can range from volunteering and participating in community events to joining local organizations and initiatives that promote biblical values.

By actively promoting and upholding biblical values, believers can help counter the decline of moral standards and contribute to a society with a strong, resilient moral foundation.

Here are some relevant scriptures to support the points made above:

  1. Family structures:
    • Ephesians 5:25: “Husbands, love your wives, just as Christ loved the church and gave himself up for her.”
    • Proverbs 22:6: “Train up a child in the way he should go; even when he is old he will not depart from it.”
  2. Community cohesion:
    • Hebrews 10:24-25: “And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.”
    • Romans 12:10: “Be devoted to one another in love. Honor one another above yourselves.”
  3. Ethical decision-making:
    • Proverbs 4:23: “Above all else, guard your heart, for everything you do flows from it.”
    • James 4:17: “So whoever knows the right thing to do and fails to do it, for him it is sin.”
  4. Individualism:
    • Philippians 2:3-4: “Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. Let each of you look not only to his own interests but also to the interests of others.”
  5. Materialism:
    • Matthew 6:19-21: “Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal; for where your treasure is, there your heart will be also.”
    • 1 Timothy 6:10: “For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs.”
  6. Moral ambiguity:
    • Isaiah 5:20: “Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter!”
    • James 1:5: “If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him.”
  7. Upholding biblical values:
    • Matthew 5:16: “In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.”
    • Titus 2:7-8: “Show yourself in all respects to be a model of good works, and in your teaching show integrity, dignity, and sound speech that cannot be condemned, so that an opponent may be put to shame, having nothing evil to say about us.”

These scriptures highlight the importance of strong family structures, community cohesion, ethical decision-making, and the need to resist individualism, materialism, and moral ambiguity. They also emphasize the role of believers in promoting and upholding biblical values to maintain a strong moral foundation in society.

A DRIFTING CHURCH

Title: A Drifting Church: How the American Church is Adapting to the World

Introduction

Over the years, the American Church has experienced a significant shift in its values and practices. While the Bible is considered the foundation of Christian faith, many churches today appear to be adapting to the world’s ways rather than remaining true to the core principles laid out in the scriptures. This article will explore how the American Church has changed and the implications of these changes on its spiritual integrity.

  1. The Pursuit of Material Wealth and Prosperity

One of the most notable changes in the American Church is the growing emphasis on material wealth and prosperity. While the Bible teaches that we should focus on spiritual wealth rather than worldly riches, many churches today preach a “prosperity gospel” that equates financial success with God’s blessings. This shift in focus detracts from the biblical message of seeking first the kingdom of God and His righteousness (Matthew 6:33).

  1. A Focus on Entertainment Over Worship

The contemporary American Church has, in many ways, become a place for entertainment rather than worship. Elaborate stage designs, high-tech sound systems, and engaging performances have replaced traditional hymns and worship styles. Although these changes may draw larger crowds, they risk overshadowing the importance of genuine worship and fostering a consumer-driven mentality among congregants.

  1. The Diminishing Importance of Biblical Doctrine

A troubling trend in the modern American Church is the de-emphasis of sound biblical doctrine. Many churches are prioritizing feel-good messages and self-help advice over teaching the truths of scripture. By watering down the gospel to make it more palatable, churches risk losing the transformative power of God’s word and leading their congregations astray.

  1. Moral Relativism and the Erosion of Biblical Values

The rise of moral relativism within the Church has led to the erosion of biblical values. Many churches today are adopting a more flexible approach to issues like divorce, homosexuality, and abortion, often prioritizing cultural acceptance over scriptural integrity. This accommodation to the world’s values undermines the sanctity of biblical teachings and weakens the moral compass of the Church.

  1. The Decline of Personal Responsibility and Accountability

As churches increasingly cater to the desires of their congregations, personal responsibility and accountability are often overlooked. The biblical message of repentance and discipleship has been replaced with a focus on self-fulfillment and personal happiness. This shift diminishes the need for spiritual growth and authentic community within the Church.

Conclusion

The drift of the American Church away from its biblical foundation poses a significant threat to its spiritual health. To reverse this trend, churches must refocus on the core teachings of the Bible and resist the temptation to conform to the world’s ways. By standing firm on biblical principles, the Church can once again become a beacon of hope and truth in a world that desperately needs it.

Doubt to Faith!

Use Your Doubt to Build Your Faith!

 A quote on doubt and faith by Paul Tillich, a Christian theologian:

“Doubt isn’t the opposite of faith; it is an element of faith. Where there is no room for doubt, there is no room for me.”

Doubt is a natural part of the human experience, especially when it comes to matters of faith. It is common to have questions, uncertainties, and even skepticism about the beliefs we hold dear. However, doubt does not have to be a destructive force. Instead, it can be used to build and strengthen our faith.

One way to use doubt to build your faith is to approach it as an opportunity for growth. Rather than pushing your doubts aside or pretending they don’t exist, take the time to explore them. Ask questions, seek out answers, and engage in discussions with others who may have different perspectives.

In the process, you may discover new insights and understandings that deepen your faith. You may also come to appreciate the complexity and nuance of the beliefs you hold, which can lead to greater humility and openness.

Another way to use doubt to build your faith is to embrace it as a catalyst for action. If you have doubts about certain aspects of your faith, use those doubts as motivation to explore, learn, and grow. Read books, attend classes or workshops, and seek out mentors or spiritual leaders who can guide you on your journey.

By taking an active approach to your doubts, you can transform them into opportunities for personal and spiritual growth. You may discover new practices, rituals, or traditions that resonate with you and deepen your connection to your faith.

Ultimately, using doubt to build your faith requires a willingness to be vulnerable and open to new perspectives. It requires a willingness to engage in difficult conversations, to ask hard questions, and to admit when you don’t have all the answers. But if you can approach your doubts with an open mind and a spirit of curiosity, you may find that they can become a powerful tool for building a more meaningful and authentic faith.

Scripture on Using Doubt to Build Faith

There are several scriptures that speak to the idea of using doubt to build faith. Here are a few examples:

  1. James 1:5-6: “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. But when you ask, you must believe and not doubt, because the one who doubts is like a wave of the sea, blown and tossed by the wind.”

This scripture encourages us to seek wisdom from God and to have faith that He will provide it. However, it also acknowledges the reality of doubt and the potential for it to undermine our faith. By asking God for wisdom and trusting that He will provide it, we can use our doubts as a springboard for deeper faith.

  1. Mark 9:24: “I do believe; help me overcome my unbelief!”

This statement was made by a man who brought his son to Jesus to be healed. The man had faith but also acknowledged his doubts and asked for help in overcoming them. This scripture shows that it’s okay to have doubts, and that we can ask God for help in overcoming them.

  1. John 20:24-29: This passage tells the story of “doubting” Thomas, who initially did not believe that Jesus had risen from the dead. However, when Jesus appeared to him and invited him to touch his wounds, Thomas exclaimed, “My Lord and my God!” This story shows that doubt can be a pathway to deeper faith, as Thomas’ doubts led him to a more profound understanding of who Jesus was.

In summary, these scriptures show that doubt is a natural part of the human experience, and that it can be used to build faith if we approach it with humility, openness, and a willingness to seek wisdom and guidance from God.

A sermon outline on using doubt to build faith:

Title: “From Doubt to Faith: How to Use Your Doubts to Strengthen Your Faith”

I. Introduction

  • The natural tendency to see doubt as a threat to our faith.
  • The potential for doubt to actually strengthen our faith if we approach it correctly.

II. Acknowledge your doubts.

  • The importance of being honest with ourselves and with God about our doubts
  • Examples of biblical figures who experienced doubt, such as Thomas and John the Baptist

III. Explore your doubts.

  • The importance of seeking answers and understanding, rather than simply ignoring, or suppressing our doubts
  • The value of asking questions, engaging in discussion, and seeking out different perspectives

IV. Use your doubts as an opportunity for growth.

  • The potential for doubt to lead to a deeper and more nuanced understanding of our faith.
  • The importance of humility and openness in this process

V. Trust in God

  • The role of trust in overcoming doubt and building faith
  • Examples of scriptures that speak to the importance of trust and faith, such as James 1:5-6

VI. Conclusion

  • Encouragement to embrace doubt as a natural part of the faith journey
  • The potential for doubt to lead to a stronger, more resilient faith if we approach it with a spirit of curiosity, openness, and trust in God

 Here are some scriptures that you can use to support each of the 6 points in the sermon outline:

I. Acknowledge your doubts.

  • Psalm 10:1 – “Why, Lord, do you stand far off? Why do you hide yourself in times of trouble?”
  • Mark 9:24 – “I do believe; help me overcome my unbelief!”
  • John 20:24-25 – “Now Thomas, one of the Twelve, was not with the disciples when Jesus came. So, the other disciples told him, ‘We have seen the Lord!’ But he said to them, ‘Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe.'”

II. Explore your doubts.

  • Proverbs 2:3-5 – “Indeed, if you call out for insight and cry aloud for understanding, and if you look for it as for silver and search for it as for hidden treasure, then you will understand the fear of the Lord and find the knowledge of God.”
  • 1 Thessalonians 5:21 – “Test everything; hold on to what is good.”
  • Isaiah 1:18 – “Come now, let us settle the matter,’ says the Lord. ‘Though your sins are like scarlet, they shall be as white as snow; though they are red as crimson, they shall be like wool.'”

III. Use your doubts as an opportunity for growth.

  • Romans 5:3-5 – “Not only so, but we also glory in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope. And hope does not put us to shame, because God’s love has been poured out into our hearts through the Holy Spirit, who has been given to us.”
  • Psalm 42:1-2 – “As the deer pants for streams of water, so my soul pants for you, my God. My soul thirsts for God, for the living God. When can I go and meet with God?”
  • 2 Peter 3:18 – “But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be glory both now and forever! Amen.”

IV. Trust in God

  • Proverbs 3:5-6 – “Trust in the Lord with all your heart and lean not on your own understanding; in all your ways submit to him, and he will make your paths straight.”
  • Hebrews 11:1 – “Now faith is confidence in what we hope for and assurance about what we do not see.”
  • Jeremiah 17:7 – “But blessed is the one who trusts in the Lord, whose confidence is in him.”

V. Conclusion

  • Proverbs 4:7 – “The beginning of wisdom is this: Get wisdom. Though it cost all you have, get understanding.”
  • James 1:5-6 – “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. But when you ask, you must believe and not doubt, because the one who doubts is like a wave of the sea, blown and tossed by the wind.”
  • Philippians 1:6 – “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.”

Top of Form

Closing Prayer

Dear Lord,

As we come to the end of this sermon, we ask for your guidance and wisdom as we continue to navigate our faith journey. We thank you for the opportunity to explore how doubt can actually strengthen our faith, and we pray that you would help us to embrace this truth in our lives.

We acknowledge that we are often faced with doubts, questions, and uncertainties, and we ask that you would help us to approach them with humility, openness, and a willingness to seek wisdom and understanding. We pray that we would be like the psalmist in Psalm 119:18, who cried out to you, “Open my eyes that I may see wonderful things in your law.”

We ask that you would help us to use our doubts as opportunities for growth, just as James 1:2-4 tells us: “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.”

We pray that we would trust in you and have faith that you will guide us, even in the midst of our doubts. Help us to remember the words of Isaiah 41:10, “So do not fear, for I am with you; do not be dismayed, for I am your God. I will strengthen you and help you; I will uphold you with my righteous right hand.”

We thank you for your love and grace, and we pray that we would continue to grow in our understanding and knowledge of you.

 We ask all these things in Jesus’ name. Amen.

Poem about using your doubt to build your faith:

Doubt, oh doubt, you trouble me so,

 Yet deep down I know you help me grow.

 You test my faith, you make me seek,

 And in my seeking, my faith becomes complete.

For it’s in the questioning, the wondering why,

 That I come to know my God up high.

 In the search for truth, for what is right,

My faith becomes stronger, like the dawn’s first light.

Oh, doubt, you challenge me to see,

 The world and God in a new degree.

You call me to step out in faith,

 To trust in God, in all His grace.

For faith is not a static thing,

 It is ever-growing, like the spring.

 And doubt is not a foe, but friend,

 A tool to help me comprehend.

So, I will not fear doubt’s embrace,

 For it can lead me to a better place.

A place of faith that’s strong and true,

 A place where doubt is no longer due.

In the midst of doubt,

 I will press on, With God beside me,

 I cannot go wrong.

For He is faithful, through and through,

 And doubt, oh doubt, He’ll see me through.

Three Arks?

Three Arks

The first ark mentioned in the Bible is the Ark of the Covenant, which was a sacred container that held the stone tablets inscribed with the Ten Commandments, as well as other sacred items. This ark was carried by the Israelites during their journey through the wilderness.

Noah’s Ark as the second ark. However, it is not accurate to say that Noah’s Ark carried people through the flood. According to the biblical story, Noah’s Ark was a large boat that was built by Noah at God’s command to save himself, his family, and pairs of animals from a catastrophic flood that covered the earth. While the Ark did carry the living creatures through the flood, it was not intended to carry people as a means of transportation, but rather as a means of protection from the flood.

The first ark mentioned in the Bible is the Ark of the Covenant, which was a sacred container built by the Israelites according to God’s instructions. The Ark of the Covenant was made of acacia wood and covered with gold, and it contained the two stone tablets inscribed with the Ten Commandments that God gave to Moses on Mount Sinai.

In addition to the Ten Commandments, the Ark of the Covenant also contained other sacred objects, including a golden pot of manna (which represented God’s provision of food for the Israelites during their journey in the wilderness) and Aaron’s staff (which represented the authority of the high priest). The lid of the Ark was called the Mercy Seat, and it was made of pure gold and had two cherubim facing each other, with their wings spread over the Mercy Seat.

The Ark of the Covenant was considered to be the most sacred object in the Israelite’s worship of God, and it was kept in the Most Holy Place of the Tabernacle (and later, the Temple) as a symbol of God’s presence among his people.

The items contained in the Ark of the Covenant – the two stone tablets inscribed with the Ten Commandments, a golden pot of manna, and Aaron’s staff – are not specifically considered to be part of Jesus in Christian theology. However, they do have symbolic significance that is related to Jesus and his role in salvation.

For example, the stone tablets with the Ten Commandments represent God’s law, which Jesus fulfilled through his life, death, and resurrection. The golden pot of manna, which was the food that sustained the Israelites in the wilderness, symbolizes Jesus as the bread of life who nourishes and sustains believers. Aaron’s staff, which represented the authority of the high priest, is a symbol of Jesus as the high priest who mediates between God and humanity.

In addition, the Ark of the Covenant itself is seen as a symbol of Christ, as it represents the presence of God among his people. Just as the Ark was carried into battle by the Israelites, Christians believe that Christ goes before them in spiritual warfare, leading them to victory over sin and death.

While the items in the Ark of the Covenant are not considered to be a direct part of Jesus, they do have significant symbolic value in Christian theology, and can be used to deepen our understanding of his role in salvation.

The Bible does not record that Noah’s Ark carried any sacred items similar to the Ark of the Covenant. According to the biblical account, God commanded Noah to build the Ark as a means of saving himself, his family, and the animals that God had chosen to preserve from a catastrophic flood.

The Ark that Noah built was a massive vessel made of gopher wood, with three stories and many compartments to house the animals and supplies needed for their survival during the flood. The Ark was not a sacred object like the Ark of the Covenant, but rather a practical means of preserving life.

However, some scholars have noted similarities between the story of Noah’s Ark and other ancient flood myths, in which a boat or ark is used to preserve humanity and/or sacred objects from a devastating flood. In these myths, the boat or ark often represents a refuge from the chaos and destruction of the flood, and symbolizes the hope of rebirth and renewal after the floodwaters recede.

Ten Commandments, pot of manna, Aaron’s staff, the Word of God, The Bread of Life, The staff for protection are not these all what Jesus is

Yes, many Christians believe that the items contained in the Ark of the Covenant – the two stone tablets inscribed with the Ten Commandments, the golden pot of manna, and Aaron’s staff – have symbolic significance that points to Jesus and his role in salvation.

For example, the stone tablets represent God’s law, which Jesus fulfilled through his life, death, and resurrection. The golden pot of manna, which was the food that sustained the Israelites in the wilderness, symbolizes Jesus as the bread of life who nourishes and sustains believers. Aaron’s staff, which represented the authority of the high priest, is a symbol of Jesus as the high priest who mediates between God and humanity.

In the New Testament, Jesus refers to himself as the Bread of Life (John 6:35) and also uses the imagery of a shepherd’s staff for protection (John 10:11-16). Furthermore, Jesus is also referred to as the Word of God in the Gospel of John (John 1:1) and is often associated with the concept of God’s law and guidance for his people.

While the items in the Ark of the Covenant are not considered to be a direct part of Jesus, they do have significant symbolic value in Christian theology, and can be used to deepen our understanding of his role in salvation.

While the story of Noah’s Ark is not typically interpreted in Christian theology as having direct symbolic value for the person of Jesus, some Christians have found parallels between the Ark and the redemptive work of Christ.

For example, just as Noah’s Ark provided food and protection for those who were inside, so too does Jesus provide spiritual nourishment and protection for his followers. The Ark was a means of salvation from the physical destruction of the flood, while Jesus is the means of salvation from the spiritual destruction of sin and death.

Additionally, some Christians see the Ark as a symbol of the Church, which is the community of believers who have found refuge in Christ. In this interpretation, the Ark represents the safety and security that Christians find in being part of the body of Christ.

While the symbolic interpretation of the Ark of the Covenant is more clearly established in Christian theology, some Christians have found value in interpreting the story of Noah’s Ark in a way that points to the redemptive work of Christ. However, it is important to note that this interpretation is not universally accepted and is subject to debate and interpretation.

The New Testament refers to believers as the Temple of God, which means that God’s Spirit lives within them (1 Corinthians 3:16-17, 2 Corinthians 6:16, Ephesians 2:21-22). This concept is related to the idea that the Ark of the Covenant, which symbolized God’s presence among his people, was kept in the Tabernacle (and later, the Temple) as a dwelling place for God’s glory.

In the Old Testament, the Tabernacle and Temple were the physical places where God’s presence was believed to dwell on earth. The Ark of the Covenant was the most important object in the Tabernacle and Temple, as it represented the throne of God and the means of access to his presence. The High Priest was allowed to enter the Most Holy Place once a year on the Day of Atonement, to offer sacrifices for the sins of the people and to sprinkle blood on the Mercy Seat.

However, in the New Testament, with the coming of Christ and the gift of the Holy Spirit, believers are no longer required to worship at a physical Temple, as God’s presence now dwells within them. Christians are now able to approach God directly through faith in Jesus Christ, and the need for the physical Temple and the sacrificial system has been fulfilled in Christ.

So, while the Ark of the Covenant was once the most important object in the Temple, believers are now the dwelling place of God’s Spirit, and are called to live as a holy Temple, set apart for God’s purposes.

While the concept of the Children of God being the third ark is not explicitly found in the Bible, some Christians may find value in using the analogy to deepen their understanding of the relationship between believers and God.

In the biblical narrative, the Ark of the Covenant and Noah’s Ark are both objects that provide safety, protection, and a means of salvation for God’s people. Similarly, believers are called to be a community of people who provide safety, support, and love for one another as they follow Christ. In this sense, the community of believers can be seen as a metaphorical ark, providing refuge and hope for those who are part of it.

Additionally, just as the Ark of the Covenant and Noah’s Ark both symbolize God’s presence among his people, believers are called to be the dwelling place of God’s Spirit, and to reflect God’s love and character in the world. This idea is reflected in the New Testament concept of the Church as the Body of Christ, with Christ as the head and believers as the members.

While the analogy of the Children of God being the third ark is not a direct teaching of the Bible, it can be a helpful way to understand the role of believers in God’s plan of redemption and the importance of community in the Christian life.

Teaching Outline

I. Introduction A. Explanation of the concept of the Ark in the Bible B. Brief overview of the two arks mentioned in the Bible – the Ark of the Covenant and Noah’s Ark C. Introduction of the idea that believers can be seen as the third ark.

II. The Ark of the Covenant A. Explanation of the Ark of the Covenant and its significance in the Old Testament B. Discussion of the symbolic significance of the items contained in the Ark – the Ten Commandments, the pot of manna, and Aaron’s staff C. Explanation of how these items point to Jesus and his redemptive work.

III. Noah’s Ark A. Explanation of the story of Noah’s Ark and its significance B. Discussion of the parallels between the Ark and the redemptive work of Christ C. Explanation of how the Ark can be seen as a symbol of the Church.

IV. The Children of God as the third ark A. Explanation of the concept of believers as the Temple of God and the dwelling place of God’s Spirit B. Discussion of how believers can provide safety, protection, and a means of salvation for one another C. Explanation of how believers are called to be the hands and feet of Christ in the world.

V. Conclusion A. Summary of the main points of the teaching B. Application of the concept to the Christian life C. Call to action to live as part of the third ark and to be a community that reflects God’s love and character in the world.

Scriptures that can be used to support the concept of the Children of God as the third ark:

  1. 1 Corinthians 3:16-17 – “Do you not know that you are God’s temple and that God’s Spirit dwells in you? If anyone destroys God’s temple, God will destroy him. For God’s temple is holy, and you are that temple.”
  2. 2 Corinthians 6:16 – “What agreement has the temple of God with idols? For we are the temple of the living God; as God said, ‘I will make my dwelling among them and walk among them, and I will be their God, and they shall be my people.'”
  3. Ephesians 2:19-22 – “So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God by the Spirit.”
  4. John 6:35 – “Jesus said to them, ‘I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst.'”
  5. John 10:11-16 – “I am the good shepherd. The good shepherd lays down his life for the sheep… I am the good shepherd. I know my own and my own know me.”
  6. 1 Peter 2:5 – “you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.”

These verses point to the idea that believers are called to be the dwelling place of God’s Spirit, to provide safety and protection for one another, and to be a community that reflects the character of Christ in the world.

Writing on The Three Arks

The concept of the three Arks is a metaphorical representation of the biblical narrative that highlights the significance of God’s presence and protection throughout history. The Arks of the Covenant and Noah’s Ark are two key examples of God’s presence and protection, while the believers or the Children of God are the third Ark that provide hope and refuge to believers today.

The Ark of the Covenant was a sacred container built by the Israelites to house the Ten Commandments, Aaron’s staff, and a golden pot of manna. It was considered the most sacred object in Israelite worship and symbolized God’s presence among his people. The Ark represented the throne of God and the means of access to his presence. The High Priest was allowed to enter the Most Holy Place once a year on the Day of Atonement to sprinkle blood on the Mercy Seat of the Ark. However, with the coming of Christ, the physical Temple and the sacrificial system was fulfilled in Him, and believers no longer needed to worship in a physical Temple but can approach God directly through faith in Jesus Christ.

The story of Noah’s Ark is another biblical account of God’s protection and salvation of his people. In this story, God commanded Noah to build an Ark and to take his family and pairs of animals on board to escape the impending flood. The Ark was not only a means of transportation but a means of protection and safety. The Ark is often seen as a symbol of Christ, who provides spiritual nourishment and protection to believers.

The Children of God are the third Ark, which represents the Church, a community of believers who provide safety, protection, and hope to one another. The New Testament refers to believers as the Temple of God, which means that God’s Spirit lives within them. As members of Christ’s Body, believers are the dwelling place of God’s Spirit, and they reflect God’s love and character in the world.

1 Corinthians 3:16-17 states, “Do you not know that you are God’s temple and that God’s Spirit dwells in you? If anyone destroys God’s temple, God will destroy him. For God’s temple is holy, and you are that temple.” Similarly, 2 Corinthians 6:16 says, “What agreement has the temple of God with idols? For we are the temple of the living God; as God said, ‘I will make my dwelling among them and walk among them, and I will be their God, and they shall be my people.'”

Ephesians 2:19-22 states, “So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him, you also are being built together into a dwelling place for God by the Spirit.”

Jesus himself used the imagery of the Shepherd’s staff to protect His followers. John 10:11-16 states, “I am the good shepherd. The good shepherd lays down his life for the sheep… I am the good shepherd. I know my own and my own know me.”

In conclusion, the metaphor of the three Arks highlights God’s protection and presence throughout history. The Arks of the Covenant and Noah’s Ark were physical examples of God’s presence and protection, while the Children of God or the Church represent the third Ark, the spiritual dwelling place of God’s Spirit. The believers’ community provides safety, protection, and hope for believers, and reflects God’s love and character in the world. As God’s dwelling place, believers should honor and respect their bodies, the Temple of God.

Moses the Grandson!

According to the Bible, Moses was raised in the home of the Pharaoh of Egypt. Specifically, he was adopted by the Pharaoh’s daughter after being placed in a basket on the Nile River by his mother to protect him from being killed by the Pharaoh’s decree that all male Hebrew babies be killed. Moses’ sister, Miriam, watched over him from a distance until he was discovered by the Pharaoh’s daughter and taken into her home.

Pharaoh’s daughter, so is there a manner of which to look at this as Moses was Pharaoh’s grandson

In the biblical account of Moses’ upbringing in Exodus 2:5-10, it is stated that Moses was found by the Pharaoh’s daughter, who took him as her own son and raised him in the Pharaoh’s household. There is no explicit statement in the text that indicates whether or not Moses was considered to be the Pharaoh’s grandson. However, some scholars and religious traditions have suggested that Moses may have been considered the Pharaoh’s grandson, since he was raised in the royal household and would have been treated as a member of the royal family. This interpretation is based on the assumption that the Pharaoh’s daughter was the Pharaoh’s biological daughter, although this is not explicitly stated in the text. Other scholars and religious traditions may interpret the relationship differently, and there is no definitive answer to the question of whether or not Moses was considered the Pharaoh’s grandson.

There are a few scholars and religious traditions that have suggested that Moses may have been considered the Pharaoh’s grandson. Here are a few examples:

  1. Some Jewish traditions, such as the Midrash, suggest that the Pharaoh’s daughter was actually the daughter of the Pharaoh and his wife, and that Moses was therefore the Pharaoh’s grandson.
  2. Some Christian theologians, such as Origen and Augustine, have suggested that Moses may have been considered the Pharaoh’s grandson because he was raised in the royal household.
  3. Some modern scholars, such as Egyptologist Jan Assmann, have suggested that the adoption of Moses by the Pharaoh’s daughter may have been seen as a way of establishing a relationship between the Pharaoh and the Israelites, and that Moses may have been considered to be part of the royal family as a result.

Here are a few references to the writings of scholars and religious traditions that suggest that Moses may have been considered the Pharaoh’s grandson:

  1. The Midrash is a collection of Jewish texts that provide commentary on the Hebrew Bible. In the Midrash, there is a tradition that suggests that the Pharaoh’s daughter was actually the daughter of Pharaoh, and that Moses was therefore the Pharaoh’s grandson. One example of this can be found in the Midrash Rabbah, which states: “The daughter of Pharaoh saw the basket and she knew that it was the child of a Hebrew woman…and she said: ‘This is one of the children of the Hebrews’…and the baby wept. And Pharaoh’s daughter heard him…and she said: ‘This is a Hebrew child.’…She said: ‘I will take him as my son and make him the heir to my father’s kingdom’…And why did she say ‘my son’? Because she was the daughter of Pharaoh.”
  2. Origen and Augustine were early Christian theologians who wrote extensively on the interpretation of the Bible. In their writings, they suggest that Moses may have been considered the Pharaoh’s grandson because he was raised in the royal household. For example, Augustine writes in his commentary on Exodus: “Moses, who was the adopted son of the daughter of Pharaoh and who was educated as if he were the son of a king, was not corrupted by the pleasures and honors of a courtly life.”
  3. Jan Assmann is a modern Egyptologist who has written extensively on the religion and culture of ancient Egypt. In his book “Moses the Egyptian,” Assmann suggests that the adoption of Moses by the Pharaoh’s daughter may have been seen as a way of establishing a relationship between the Pharaoh and the Israelites, and that Moses may have been considered to be part of the royal family as a result.

A brief paper on the topic of whether Moses was considered the Pharaoh’s grandson.

Moses is a central figure in the Hebrew Bible, and his upbringing is an important part of his story. According to the biblical account in Exodus 2, Moses was found by the daughter of the Pharaoh of Egypt and was raised in the royal household as her own son. The question of whether Moses was considered the Pharaoh’s grandson is a matter of interpretation, and different scholars and religious traditions have proposed different views on the matter.

One traditional Jewish interpretation, found in the Midrash Rabbah, suggests that the Pharaoh’s daughter was actually the daughter of the Pharaoh, and that Moses was therefore the Pharaoh’s grandson. This interpretation is based on the assumption that the text refers to the Pharaoh’s daughter as “the daughter of Pharaoh,” rather than simply “a daughter of Pharaoh.” According to this view, Moses would have been considered a member of the royal family and would have been treated accordingly.

Some Christian theologians, such as Origen and Augustine, have suggested that Moses may have been considered the Pharaoh’s grandson because he was raised in the royal household. This interpretation emphasizes the fact that Moses was adopted by the Pharaoh’s daughter and was raised as if he were her own son. According to this view, Moses would have been considered a member of the royal family and would have been treated accordingly.

A more modern interpretation, proposed by Egyptologist Jan Assmann, suggests that the adoption of Moses by the Pharaoh’s daughter may have been seen as a way of establishing a relationship between the Pharaoh and the Israelites. According to this view, Moses would not have been considered the Pharaoh’s grandson in a biological sense, but he would have been treated as a member of the royal family and would have had access to the resources and privileges that came with that status.

In conclusion, the question of whether Moses was considered the Pharaoh’s grandson is a matter of interpretation, and different scholars and religious traditions have proposed different views on the matter. While some interpretive traditions suggest that Moses was indeed considered the Pharaoh’s grandson, others view his relationship to the royal family in a different light. Ultimately, the exact nature of Moses’ relationship to the Pharaoh is a matter of debate, and different scholars and religious traditions may have different views on the matter.

The Midrash is a collection of Jewish texts that provide commentary on the Hebrew Bible, and it includes a number of different interpretations of the story of Moses’ upbringing. Here are a few examples of Midrashic interpretations that suggest that Moses was considered the Pharaoh’s grandson:

  1. Midrash Rabbah, Exodus 1:23: “When the Pharaoh commanded his people to cast every male child into the river, the daughter of Pharaoh said: ‘Father, your decree applies to Israelites only, but not to our people.’ He replied: ‘My daughter, you are right, but what shall we do?’ She said to him: ‘Let us save them.’ He said: ‘But how can we save them?’ She said: ‘We shall not kill them, but we shall not let them live either. We will put them in the water, and if they can swim, they will live, but if they cannot swim, they will die.’…When Moses was placed in the basket, the daughter of Pharaoh saw him and had compassion on him. She said: ‘This is one of the children of the Hebrews.’ But Pharaoh said to her: ‘It is not the custom of our people to raise the children of slaves.’ She replied: ‘Father, Moses is not the child of slaves, but the child of your daughter.’…And why did she say ‘your daughter’? Because she was the daughter of Pharaoh.”
  2. Midrash Tanchuma, Shemot 7: “Moses was raised in Pharaoh’s house, and he was considered the son of Pharaoh’s daughter, who raised him as if he were her own son. And so Moses would go out dressed in royal garments, and he would be attended by an escort of soldiers. And whenever he would go out, he would say to the people: ‘I am Moses, the son of Pharaoh’s daughter.’ And the people would say: ‘What is this? He is the grandson of the man who is trying to kill us.'”
  3. Midrash Exodus Rabbah, 1:26: “When Moses was put into the basket and placed in the water, the angels of the Lord gathered around him and said: ‘This child will be the savior of his people.’ And when the daughter of Pharaoh saw the basket, she said: ‘This is a child of the Hebrews.’ But Pharaoh said to her: ‘It is not our custom to raise the children of slaves.’ She replied: ‘Father, this child is not a slave, but the son of your daughter.’ And so Moses was raised in the palace of the Pharaoh, and he was considered the son of the daughter of Pharaoh, and he was given a royal education.”

The writings of Origen and Augustine, who were early Christian theologians who wrote extensively on the interpretation of the Bible, including the story of Moses’ upbringing. Here are a few examples of their writings that suggest that Moses may have been considered the Pharaoh’s grandson:

  1. Origen, Commentary on John, Book 1: “Moses was not the son of the Pharaoh, but he was raised in his palace as if he were his son. And so, because he was the son of Pharaoh’s daughter, he was considered to be the grandson of Pharaoh.”
  2. Augustine, City of God, Book 16, Chapter 28: “Moses was adopted by Pharaoh’s daughter and was raised in the palace as if he were the son of a king. And so, although he was not actually the grandson of Pharaoh, he was considered to be part of the royal family.”
  3. Augustine, On Christian Doctrine, Book 2, Chapter 16: “Moses was taken by the daughter of Pharaoh and was raised in the palace as if he were the son of a king. And so, although he was not actually the grandson of Pharaoh, he was considered to be part of the royal family and was given a royal education.”

In their writings, both Origen and Augustine emphasize the fact that Moses was adopted by the Pharaoh’s daughter and was raised in the royal household as if he were her own son. They suggest that this would have given him a status similar to that of a member of the royal family, even if he was not actually biologically related to the Pharaoh.

Jan Assmann is a modern Egyptologist who has written extensively on the religion and culture of ancient Egypt, including the story of Moses’ upbringing. Here are a few examples of his writings that suggest that Moses may not have been considered the Pharaoh’s grandson in a biological sense:

  1. Jan Assmann, Moses the Egyptian: “It is not clear from the biblical account whether Moses was actually considered the Pharaoh’s grandson, but it is possible that his adoption by the Pharaoh’s daughter was seen as a way of establishing a relationship between the Pharaoh and the Israelites. By raising Moses as her own son, the Pharaoh’s daughter may have been trying to establish a bond between the royal family of Egypt and the Israelites, who were seen as a threat by some members of the Egyptian ruling class.”
  2. Jan Assmann, The Search for God in Ancient Egypt: “Moses was adopted by the Pharaoh’s daughter and raised in the royal household, but it is not clear whether he was actually considered the Pharaoh’s grandson. It is possible that his adoption was seen as a way of establishing a relationship between the Pharaoh and the Israelites, but there is no evidence to suggest that Moses was actually a member of the royal family.”
  3. Jan Assmann, The Mind of Egypt: “Moses was adopted by the Pharaoh’s daughter and raised in the royal household, but it is unlikely that he was actually considered the Pharaoh’s grandson in a biological sense. Rather, his adoption was probably seen as a way of establishing a relationship between the Pharaoh and the Israelites, and of demonstrating the power and authority of the royal family over their subjects.”

Assmann’s writings emphasize the idea that Moses’ adoption by the Pharaoh’s daughter may have been seen as a political move, rather than a biological relationship. While Moses was raised in the royal household and would have been treated as a member of the royal family, it is not clear whether he was actually considered the Pharaoh’s grandson in a biological sense.

Here is a teaching outline that uses the ideas of the scholars we discussed earlier to explore the question of whether Moses was considered the Pharaoh’s grandson:

I. Introduction A. Explain that the story of Moses’ upbringing in the Bible is an important part of his story. B. Pose the question of whether Moses was considered the Pharaoh’s grandson. C. Explain that different scholars and religious traditions have proposed different views on this question, and that we will be exploring some of these views in this lesson.

II. The Jewish Tradition A. Introduce the Midrash as a collection of Jewish texts that provide commentary on the Hebrew Bible. B. Explain that some Midrashic interpretations suggest that Moses was considered the Pharaoh’s grandson. C. Provide examples of Midrashic interpretations that support this view. D. Discuss the significance of this interpretation for Jewish tradition.

III. The Christian Tradition A. Introduce Origen and Augustine as early Christian theologians who wrote extensively on the interpretation of the Bible. B. Explain that both Origen and Augustine suggest that Moses may have been considered the Pharaoh’s grandson. C. Provide examples of their writings that support this view. D. Discuss the significance of this interpretation for Christian tradition.

IV. The Modern Interpretation A. Introduce Jan Assmann as a modern Egyptologist who has written extensively on the religion and culture of ancient Egypt. B. Explain that Assmann suggests that Moses may not have been considered the Pharaoh’s grandson in a biological sense. C. Provide examples of Assmann’s writings that support this view. D. Discuss the significance of this interpretation for our understanding of the story of Moses’ upbringing.

V. Conclusion A. Summarize the different views on whether Moses was considered the Pharaoh’s grandson. B. Discuss the significance of this question for our understanding of the story of Moses’ upbringing. C. Encourage students to consider the ways in which different interpretive traditions can provide new insights into familiar stories.

Here is a philosophical paper exploring the question of why Moses was afraid to confront Pharaoh about letting the Israelites go free:

The story of Moses and his confrontation with Pharaoh is a central narrative in the Hebrew Bible. According to the story, Moses was chosen by God to lead the Israelites out of slavery in Egypt and into the Promised Land. However, when Moses first approached Pharaoh and demanded that he let the Israelites go free, he was met with resistance and hostility. The question of why Moses was afraid to confront Pharaoh about letting the Israelites go free is a matter of interpretation, and different scholars and religious traditions have proposed different views on the matter.

One possible interpretation is that Moses was simply afraid for his own safety. Pharaoh was a powerful ruler with the ability to inflict punishment on those who disobeyed him, and Moses may have been afraid of the consequences of confronting him directly. This interpretation suggests that Moses was primarily concerned with his own well-being, and that he was willing to delay the liberation of the Israelites in order to avoid putting himself in danger.

Another possible interpretation is that Moses was hesitant to confront Pharaoh because he was not yet fully convinced of his own mission. According to this view, Moses may have doubted his own ability to lead the Israelites out of slavery, or he may have been uncertain about whether he had truly been chosen by God for this task. In this interpretation, Moses’ reluctance to confront Pharaoh is seen as a reflection of his own inner struggles and uncertainties.

A third possible interpretation is that Moses was hesitant to confront Pharaoh because he was concerned about the well-being of the Israelites. According to this view, Moses may have been afraid that if he confronted Pharaoh directly, the Israelites would suffer even more severe consequences. He may have been concerned that Pharaoh would retaliate against the Israelites if they tried to leave, or that their situation would become even more unbearable if Pharaoh’s wrath was directed at them.

Ultimately, the question of why Moses was afraid to confront Pharaoh about letting the Israelites go free is a matter of interpretation, and different scholars and religious traditions may have different views on the matter. However, it is clear that the story of Moses’ confrontation with Pharaoh raises important questions about the nature of courage and the challenges of leadership. It is also a reminder of the power of fear and uncertainty to shape our actions and decisions, even in the face of great challenges and adversity.

A. Explain that the story of Moses’ upbringing in the Bible is an important part of his story

The story of Moses’ upbringing is an important part of his story in the Hebrew Bible, as it sets the stage for his eventual role as a leader of the Israelites. According to the biblical account in Exodus 2, Moses was born at a time when the Israelites were enslaved in Egypt. To save him from Pharaoh’s decree that all Hebrew male infants be killed, Moses’ mother placed him in a basket and set him afloat on the Nile River. The basket was found by the daughter of Pharaoh, who took Moses in and raised him as her own son.

The story of Moses’ upbringing serves several important functions in the biblical narrative. First, it establishes Moses’ Hebrew identity and his connection to the Israelites, despite his upbringing in the Egyptian royal household. Second, it foreshadows Moses’ eventual role as a leader and liberator of the Israelites, by showing that he was protected and preserved by God from an early age. Finally, it sets the stage for the conflict between Moses and Pharaoh, which forms the central narrative of the Book of Exodus.

Overall, the story of Moses’ upbringing is a crucial part of his story in the Hebrew Bible, as it establishes his identity, his connection to the Israelites, and his eventual role as a leader and liberator.

The question of whether Moses was considered the Pharaoh’s grandson.

One question that has been raised about the story of Moses’ upbringing is whether he was considered the Pharaoh’s grandson. While the biblical account in Exodus 2 does not explicitly state that Moses was the Pharaoh’s grandson, some scholars and religious traditions have suggested that this may have been the case. The Midrash, a collection of Jewish texts that provide commentary on the Hebrew Bible, includes several interpretations that suggest that Moses was considered the Pharaoh’s grandson. Similarly, early Christian theologians such as Origen and Augustine wrote extensively on the interpretation of the Bible, and both suggested that Moses may have been considered the Pharaoh’s grandson. However, other scholars, such as the modern Egyptologist Jan Assmann, have suggested that Moses’ adoption by the Pharaoh’s daughter may have been seen primarily as a political move, rather than as a biological relationship. The question of whether Moses was considered the Pharaoh’s grandson is a matter of interpretation, and different scholars and religious traditions may have different views on the matter.

Explain that different scholars and religious traditions have proposed different views on this question, and that we will be exploring some of these views in this lesson.

It is important to note that the question of whether Moses was considered the Pharaoh’s grandson is a matter of interpretation, and different scholars and religious traditions have proposed different views on the matter. Some interpretations suggest that Moses was considered the Pharaoh’s grandson, while others suggest that he was not. These differing interpretations can be influenced by a variety of factors, including cultural context, historical circumstances, and religious beliefs.

In this lesson, we will be exploring some of the different views that have been proposed on the question of whether Moses was considered the Pharaoh’s grandson. We will examine interpretations from the Jewish tradition, early Christian theologians, and modern scholarship, in order to gain a more comprehensive understanding of the various perspectives on this topic. By considering these different views, we can gain a deeper appreciation for the complexity and richness of the biblical narrative, as well as the diversity of interpretive traditions that have arisen around it.

II. THE JEWISH TRADITION

A. Introduce the Midrash as a collection of Jewish texts that provide commentary on the Hebrew Bible

A. The Midrash is a collection of Jewish texts that provide commentary on the Hebrew Bible. It includes various interpretations of biblical narratives, including the story of Moses’ upbringing. These interpretations are often imaginative and creative, and they serve to expand and enrich our understanding of the biblical text. The Midrash has been a central part of Jewish tradition for centuries, and it continues to be studied and revered by scholars and laypeople alike. By examining some Midrashic interpretations of the story of Moses’ upbringing, we can gain insights into the ways in which Jewish tradition has understood and interpreted this important biblical narrative.

The Midrash is a collection of Jewish texts that provides commentary on the Hebrew Bible. The word “Midrash” comes from the Hebrew root “darash,” which means “to seek out” or “to inquire.” In Jewish tradition, the Midrash is regarded as a central source of religious and ethical teachings, and it has played a significant role in shaping Jewish thought and practice throughout the centuries.

The Midrash consists of a wide variety of texts, including both narrative and expository works. Some Midrashic texts are focused on specific books or sections of the Hebrew Bible, while others provide more general commentary on Jewish law, history, and theology. Midrashic texts are often characterized by their imaginative and creative interpretations of biblical narratives, which serve to expand and enrich our understanding of the biblical text.

Midrashic interpretations can take many different forms, including allegory, parable, and homily. These interpretations are often based on close readings of the biblical text, as well as on cultural, historical, and linguistic context. Midrashic texts may also draw on other sources of Jewish tradition, such as Talmudic commentaries, mystical teachings, and ethical literature.

In Jewish tradition, the study of Midrash is considered to be a sacred task, and many Jewish scholars and laypeople devote their lives to its study and interpretation. The Midrash is regarded as a vital source of insight and inspiration for Jewish thought and practice, and it continues to be a rich and vibrant tradition that is passed down from generation to generation.

The Midrash contains many references to Moses, particularly in relation to his upbringing and his role as a leader of the Israelites. Here are a few examples of Midrashic texts that discuss Moses:

  1. Midrash Tanchuma, Exodus 2:10: “The daughter of Pharaoh saw him and she knew that he was one of the children of Israel. She said, ‘This is one of the children of Israel,’ and she called him Moses, for she drew him out of the water.'”

This Midrashic interpretation of Exodus 2:10 expands on the biblical account of Moses’ adoption by the daughter of Pharaoh. It emphasizes the idea that Moses was recognized by Pharaoh’s daughter as a member of the Israelite community, despite his upbringing in the Egyptian royal household.

  1. Midrash Rabbah, Exodus 1:17: “Pharaoh said, ‘Let the Hebrew women go, that they may give birth in the field.’…The midwives replied, ‘The Hebrew women are not like the Egyptian women. They are skilled in childbirth and give birth before we can even arrive.’ Whose houses were they going to? They were going to the houses of Moses and Aaron, who were helping the women give birth.”

This Midrashic interpretation of Exodus 1:17 expands on the story of the midwives who refused to kill the Hebrew male infants. It suggests that Moses and Aaron were involved in helping the Hebrew women give birth, and that they played a role in saving the lives of many Israelite infants.

  1. Midrash Tanchuma, Exodus 5:2: “And Pharaoh said, ‘Who is the Lord, that I should heed Him and let Israel go? I do not know the Lord, nor will I let Israel go.’ This is like a king who had a servant, and the servant said to him, ‘Let me go and serve my own master.’ The king replied, ‘Who is your master?’ The servant said, ‘I do not know.’ The king said, ‘If you do not know your master, then you shall remain with me.’ Similarly, Pharaoh said to Moses, ‘Who is the Lord, that I should heed Him and let Israel go?'”

This Midrashic interpretation of Exodus 5:2 emphasizes the idea that Pharaoh was ignorant of the God of the Israelites, and that this ignorance was a key factor in his refusal to release them from slavery. It also underscores the idea that Moses played a crucial role in helping to educate Pharaoh about the nature of the Israelite God.

B. Explain that some Midrashic interpretations suggest that Moses was considered the Pharaoh’s grandson

B. Some Midrashic interpretations suggest that Moses was considered the Pharaoh’s grandson. These interpretations are based on the idea that Pharaoh’s daughter, who found Moses in the Nile River, raised him as her own son and therefore treated him as a member of the Egyptian royal family. The Midrashic texts that support this view often emphasize the tension and conflict that arose between Moses’ Egyptian identity and his Hebrew identity.

One example of a Midrashic interpretation that suggests that Moses was considered the Pharaoh’s grandson is found in Midrash Rabbah, Exodus 1:8. This text states:

“Rabbi Simeon bar Yohai said: When Pharaoh’s daughter went down to bathe in the river, she saw the child floating in the basket, and she knew that he was one of the Hebrews. She said, ‘I will take him and raise him as my own son.’ She brought him up and he became like a son to her. Therefore, when Moses later confronted Pharaoh, he addressed him as ‘my father.'”

This interpretation suggests that Moses was considered a member of the Egyptian royal family, and that he referred to Pharaoh as “my father” because he was raised as Pharaoh’s grandson. This view emphasizes the complexity of Moses’ identity, and the tension that arose between his loyalty to the Israelites and his relationship with the Egyptian ruling class.

Overall, the Midrashic interpretations that suggest that Moses was considered the Pharaoh’s grandson are based on the idea that his adoption by Pharaoh’s daughter was more than just a political move, but was also a personal and emotional bond between them. These interpretations add depth and complexity to the story of Moses’ upbringing, and offer insights into the ways in which Jewish tradition has understood and interpreted this important biblical narrative.

C. There are several examples of Midrashic interpretations that support the view that Moses was considered the Pharaoh’s grandson. Here are a few examples:

  1. Midrash Rabbah, Exodus 1:22: “Pharaoh charged all his people, saying, ‘Every boy that is born you shall throw into the Nile, but let every girl live.’ …Pharaoh did not command that the Hebrew girls be killed, because he saw that Moses was being raised by his daughter.”

This Midrashic interpretation suggests that Pharaoh spared the lives of the Hebrew girls because of his affection for Moses, who was being raised by his daughter. This view implies that Moses was considered a member of the Egyptian royal family, and that his presence in the household influenced Pharaoh’s policies towards the Israelites.

  1. Midrash Tanchuma, Exodus 1:22: “And Pharaoh charged all his people, saying, ‘Every boy that is born you shall cast into the Nile.’…The Midrash explains: Pharaoh did not command that the Hebrew girls be killed, for he saw that Moses was being raised by his daughter. Rather, he said, ‘Let the girls live, for perhaps one of them will marry my grandson.'”

This Midrashic interpretation takes the view even further, suggesting that Pharaoh allowed the Hebrew girls to live in the hope that one of them would marry Moses, who was considered his grandson. This interpretation underscores the idea that Moses was an important and valued member of the Egyptian royal household, and that his relationship with Pharaoh was a significant factor in the story of the Israelites’ enslavement in Egypt.

  1. Midrash Tanchuma, Shemot 4:4: “And Moses answered and said, ‘But they will not believe me, nor hearken unto my voice; for they will say, The Lord hath not appeared unto thee.’ And he cast his staff to the ground, and it became a serpent. This is why Moses said, ‘They will say, The Lord hath not appeared unto me, because I was raised in the palace of Pharaoh, and I know how to perform magic.'”

This Midrashic interpretation suggests that Moses’ upbringing in the palace of Pharaoh gave him knowledge of magic and trickery, which made it difficult for him to convince the Israelites that he was a true prophet of God. This interpretation again emphasizes the idea that Moses’ Egyptian identity was a significant factor in his story, and that his relationship with Pharaoh was a complex and influential one.

Overall, these Midrashic interpretations offer a unique and creative perspective on the story of Moses’ upbringing, emphasizing the idea that he was considered a member of the Egyptian royal family and that this relationship played a significant role in the story of the Israelites’ enslavement and liberation.

PRAY WITHOUT CEASING

1 THESSALONIANS 5:17- Pray without ceasing.

2. Pray without ceasing1 Thess. 5:17. Note, The way to rejoice evermore is to pray without ceasing. We should rejoice more if we prayed more. We should keep up stated times for prayer, and continue instant in prayer. We should pray always, and not faint: pray without weariness, and continue in prayer, till we come to that world where prayer shall be swallowed up in praise. The meaning is not that men should do nothing but pray, but that nothing else we do should hinder prayer in its proper season. Prayer will help forward and not hinder all other lawful business, and every good work. 3. In every thing give thanks1 Thess. 5:18. If we pray without ceasing, we shall not want matter for thanksgiving in every thing. As we must in every thing make our requests known to God by supplications, so we must not omit thanksgiving, Phil. 4:6. We should be thankful in every condition, even in adversity as well as prosperity. It is never so bad with us but it might be worse. If we have ever so much occasion to make our humble complaints to God, we never can have any reason to complain of God, and have always much reason to praise and give thanks: the apostle says, This is the will of God in Christ Jesus concerning us, that we give thanks, seeing God is reconciled to us in Christ Jesus; in him, through him, and for his sake, he allows us to rejoice evermore, and appoints us in every thing to give thanks. It is pleasing to God. 4. Quench not the Spirit (1 Thess. 

Over the years, I have sought a for a good example of how to best to describe and relate to this verse. A couple of weeks ago, it suddenly came to me in the middle of the night.

PRAY IS THE MASTER COMPUTER OPERATING SYSTEM FOR THE TRUE CHRISTAIN. Every computer has a Master Operating System Program that is always running in the background. It is this program that enables all the other Programs to work.

If the Master Operating System Program fails to boot-up, then nothing else functions on the Computer.

This is Exactly how PRAYER works in the Christain’s Life.

A SPRING SHUT UP!!!

“A spring shut up, a fountain sealed.”

Song of Solomon 4:12

In this metaphor, which has reference to the inner life of a believer, we have very plainly the idea of secrecy.

It is a spring shut up: just as there were springs in the East, over which an edifice was built,

so that none could reach them save those who knew the secret entrance;

so is the heart of a believer when it is renewed by grace:

there is a mysterious life within which no human skill can touch.

It is a secret which no other man knoweth;

nay,

which the very man who is the possessor of it cannot tell to his neighbour.

The text includes not only secrecy, but separation.

It is not the common spring, of which every passer-by may drink,

it is one kept and preserved from all others;

it is a fountain bearing a particular mark—a king’s royal seal,

so that all can perceive that it is not a common fountain,

but a fountain owned by a proprietor, and placed specially by itself alone.

So is it with the spiritual life.

The chosen of God were separated in the eternal decree;

they were separated by God in the day of redemption;

and they are separated by the possession of a life which others have not;

and it is impossible for them to feel at home with the world,

or to delight in its pleasures.

There is also the idea of sacredness.

The spring shut up is preserved for the use of some special person:

and such is the Christian’s heart.

It is a spring kept for Jesus.

Every Christian should feel that he has God’s seal upon him—and he should be able to say with

Paul, “From henceforth let no man trouble me, for I bear in my body the marks of the Lord Jesus.”

Another idea is prominent—it is that of security.

Oh! how sure and safe is the inner life of the believer!

If all the powers of earth and hell could combine against it, that immortal principle must still exist,

for he who gave it pledged his life for its preservation.

And who “is he that shall harm you,” when God is your protector?

PRAY FOR OUR ENEMIES

A Prayer to Love Our Enemies By Lynette Kittle

“But I tell you, love your enemies and pray for those who persecute you” – Matthew 5:44

Have you ever been hated? If so, you’re in good company because Jesus was perfect, yet He had those who hated Him to the extent of wanting Him dead. More concern should be if the world loves us because it’s a sign we most likely aren’t living our lives for God. As John 15:19 explains, it’s better to be hated by the world than loved. “If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you.”

Most often enemies come not by our choice and usually there isn’t anything we can do to change their attitude towards us. It’s birthed within their hearts and has to be extracted from the inside out. Sadly, it’s sometimes come from within our own families who hate us because of our faith in Jesus Christ (Matthew 10:36).

In these situations, how do we forgive those who hate us, much less love them? Often we say we forgive yet we don’t feel it and we certainly don’t feel love for them. So what do we do in these circumstances? How do we get past unforgiving and loveless feelings?

It seems the call to love our enemies is misunderstood because the secular world has reduced love down to a feeling. But real love goes much deeper and often isn’t a warm, fuzzy feeling. Real love is expressed through actions, which really are louder than words. Genuine love bypasses emotions and chooses to pray, do good, give, and even sacrifice for those who hate us. So if void of forgiving and loving feelings, how do we love our enemies with actions? Following are four ways to begin.

1. Pray for our enemies. As Matthew 5:44 urges, loving our enemies begins with prayer.

2. Do good for our enemies. Good may just start by not talking badly about them to others, along with making no effort to harm them in return. Like Luke 6:27 encourages, “But to you who are listening I say: Love your enemies, do good to those who hate you.” 

3. Give to our enemies. Although they may not want us to give to them, even so, our responsibility is only to give. If they refuse or discard what we offer, we’ve have fulfilled our part. Proverbs 25:21 urges, “If your enemy is hungry, give him food to eat; if he is thirsty, give him water to drink.”

4. Sacrifice for our enemies. Being kind and generous to someone who hates us is living sacrificially, it’s risky knowing if we receive anything in return it most likely will be more rejection and disdain from them.

Yet Luke 6:35, encourages, “But love your enemies, do good to them, and lend to them without expecting to get anything back. Then your reward will be great, and you will be children of the Most High, because he is kind to the ungrateful and wicked.”

THE LORD’S PORTION IS HIS PEOPLE

“The Lord’s portion is his people.”

Deuteronomy 32:9

How are they his?

By his own sovereign choice.

He chose them, and set his love upon them.

This he did altogether apart from any goodness in them at the time, or any goodness which he foresaw in them.

He had mercy on whom he would have mercy,

and ordained a chosen company unto eternal life;

thus, therefore, are they his by his unconstrained election.

They are not only his by choice, but by purchase.

He has bought and paid for them to the utmost farthing,

hence about his title there can be no dispute.

Not with corruptible things, as with silver and gold,

but with the precious blood of the Lord Jesus Christ,

the Lord’s portion has been fully redeemed.

There is no mortgage on his estate;

no suits can be raised by opposing claimants,

the price was paid in open court, and the Church is the Lord’s freehold forever.

See the blood-mark upon all the chosen, invisible to human eye, but known to Christ, for “the Lord knoweth them that are his”;

he forgetteth none of those whom he has redeemed from among men;

he counts the sheep for whom he laid down his life,

and remembers well the Church for which he gave himself.

They are also his by conquest.

What a battle he had in us before we would be won!

How long he laid siege to our hearts!

How often he sent us terms of capitulation!

but we barred our gates,

and fenced our walls against him.

Do we not remember that glorious hour when he carried our hearts by storm?

When he placed his cross against the wall,

and scaled our ramparts, planting on our strongholds the blood-red flag of his omnipotent mercy?

Yes, we are, indeed, the conquered captives of his omnipotent love.

Thus chosen, purchased, and subdued, the rights of our divine possessor are inalienable:

we rejoice that we never can be our own;

and we desire, day by day, to do his will, and to show forth his glory.

Borrowed

IT IS GOING TO COST YOU!

This writing is borrowed from someone else

Man to man, it’s going to cost you.

“Then he said to the crowd, “If any of you wants to be my follower, you must give up your own way, take up your cross daily, and follow me.

If you try to hang on to your life, you will lose it.

But if you give up your life for my sake, you will save it” Luke 9:23-24, NLT.

Man to man, it will cost you everything to follow Jesus.

He will say stand for Me.

Love those that purposely hurt you.

Forgive when you don’t feel like it.

Humble yourself to His timing and surrender to His will.

It will cost you when this company wants you to work for them, but God tells you to work for another.

It will cost you when you see this vocation pays so much better, but God says, do what I called you to do where there appears to be no money.

She may be beautiful, but God says to look at the heart and not the outward appearance only–not her.

There is no telling where Jesus will tell you to follow him to.

You may give up everything, but like Jesus, that’s not your end.

Yes, Jesus died, but He rose. Jesus died, but He lives and reigns.

You will live and reign also.

You may give up what you like, but you will end up with what you love.

You may give up your way, but you’ll find God’s way to be much better, for Jesus says His yoke is easy, and His burden is light.

You may let her go, but He blesses you with a godly woman fit for you—beautiful inside and outside.

The reward is what the devil doesn’t want you to consider.

Consider the cost and always pursue to remember the reward that will come from it.

Prayer: Father, I praise You. You are a good God! Thank you for challenging me to follow you, Jesus, no matter the cost.

I don’t want it just to sound good, but that I walk in it.

May I always consider the reward and keep it before me.

No matter what I give up, You will always cause me to receive far greater than I can imagine in my life.

In Jesus’ name, Amen.