Showing results by narrator "Dr. Bill Creasy" in All Categories

Totally exhausted and spent, God assigns Elijah three more tasks to accomplish to complete his job: 1) on the international stage, “anoint Hazael king over Aram [Syria]”; 2) on the domestic stage, “anoint Jehu son of Nimshi king over Israel”; and 3) on the personal front, “anoint Elisha son of Shaphat from Abel Meholah to succeed you as prophet” (1 Kings 19: 15-16). Meanwhile, Jehoshaphat, king of Judah (869-848 B.C.), arranges a tentative peace between Israel and Judah.

As David’s star rises, Saul becomes ever more paranoid, sinking into a morass of delusion and despair, finally ordering David’s assassination. Informed of Saul’s plan, David runs, becoming a wanted felon and an outlaw. For ten years David works as a mercenary for Israel’s enemies, the Philistines, gathering around him a band of very tough characters that becomes his inner circle. The action culminates at Mt. Gilboa, where Saul and his sons are killed and the Philistines thunderously defeat Israel.

In Isaiah Part 2, we enter the historical interlude. We learn in Isaiah 1: 1 that Isaiah functions as a prophet during the reigns of Uzziah, Jotham, Ahaz and Hezekiah, kings of Judah: That is, from 740 – 686 B.C. During that time, two major historical events occur: 1) Assyria’s attack on the northern kingdom of Israel in 722 B.C. and 2) Assyria’s attack on Jerusalem in 701 B.C., while Hezekiah is king and Isaiah is prophet.

That attack in 701 B.C.—and God miraculously saving Jerusalem—foreshadows greater events to come.

We’ve all heard the story of David and Bathsheba, but never like this: There is no great love affair between David and Bathsheba; adultery is not David’s great sin; and although God forgives David for what he does, there are far reaching consequences that shake the kingdom and bring David to his knees. This is one of the greatest stories in all of world literature, dazzling in its brilliance, stunning in its nuance and profound in its understanding of human nature.

It is one thing to conquer a land; it is quite another to settle it and live in it. At this point in our story, Israel is not a nation; it is at best a loose confederation of tribes, each living in its own territory, isolated by rivers, mountains, valleys and other natural terrain. When an outside threat intrudes, the tribes coalesce, a leader (called a “judge”) emerges, and he (or she, in the case of Deborah) deals with the threat. There are 13 such leaders in Judges, and as our story progresses, they become more and more corrupt.

Abraham’s son, Isaac, plays a key role in God’s plan of salvation. But in Genesis 22, God says to Abraham: “Take your son, your only son Isaac, whom you love, and go to the region of Moriah. Sacrifice him there as a burnt offering…!

At Mt. Sinai, God gives his covenant people their greatest gift: The Law, ten principles by which a covenant people is to live with God and one another.

Saul of Tarsus was one of the most brilliant young men of his generation. He was being groomed for leadership in the Jewish community, and he was destined for greatness. With the birth of the Church and its rapid growth, Saul saw the threat posed by this emerging, radical sect of Judaism, and he took it upon himself to lead a fierce persecution against it.

As Saul crumbles under the weight of kingship, a young man rises to take his place: David. As Jonathan Kirsch observes in King David: The Real Life of the Man Who Ruled Israel (New York: Ballantine Books, 2000), the story of David is “a work of genius that anticipates the romantic lyricism and tragic grandeur of Shakespeare, the political wile of Machiavelli, and the modern psychological insight of Freud." David is one of the greatest characters in world literature; he is also my favorite character in the Bible.

We continue our story of Paul as he begins his 2nd missionary journey, A.D. 50 – 52, leaving Syrian Antioch and making his way across Asia Minor, into Macedonia and finally arriving in Greece, where he spends 18 months at Corinth. Then it’s on to his third missionary journey to Ephesus, A.D. 54 – 57, and finally he is caught in a thicket of legal problems that take him to Rome and an audience before Caesar himself.

Moving from Genesis to Exodus, 400 years flash by and the Israelites grow from a family of 73 to a nation of 2 million; and they move from freedom into slavery. We shouldn’t be surprised. Half a millennium earlier, in Genesis 15: 13, God had told Abraham: “Know for certain that your descendants will be strangers in a country not their own, and they will be enslaved and mistreated four hundred years.” Why would God allow this happen?

With good intentions David’s commanding general, Joab, engineers Absalom’s return from exile to an uneasy peace between father and son. All the while, Absalom chafes under David’s refusal to reinstate him as his eldest surviving son and heir to the throne, and as time passes, Absalom gains support, raises an army, and marches against his father. If David stays in Jerusalem and defends the city, he knows he will ultimately face his own son in battle, and when he does, David will kill him.

Left to our own devices, humanity is incapable of resolving the issue of sin. God must do it for us, and here he introduces his plan.

A very short personal letter by John to “the lady chosen by God and her children”, 2 John may be addressed to a literal woman and her children, or perhaps to a specific church (the “lady”) and her members (her “children”). In either case, John emphasizes that love must be rooted in truth, a concept that we often ignore today. Amusingly, John ends his short epistle by saying: “I have much to write to you, but I don’t want to use paper and ink.” Instead, he says, I’ll be stopping by for visit soon!

Isaac survives, and our story continues with tales of Isaac and his twin sons, Jacob and Esau.

With Saul and his sons dead, the door opens for David to become king (1010-970 B.C.). But it’s not easy. Kingship rests with the tribe of Benjamin, while David is from the tribe of Judah; Saul still has a surviving son and grandchildren; Saul’s commanding general, Abner, has rallied ten of the twelve tribes to the house of Saul; and David has been an outlaw for a decade, working for Israel’s enemies, the Philistines. Although we read that God gave the kingship to David, it is another matter entirely to convince the people that David should be king.

With the death of Ahab and Jezebel, Jehu (841-814 B.C.) murders all of Ahab’s family, consolidating power in the north. Meanwhile in the south, Athaliah (the only female king) murders her grandchildren and crawls over their butchered bodies to seize the throne, initiating a 7-year reign of terror. With the ensuing chaos, both kingdoms weaken and begin to crumble. Black storm clouds gather in the north as Assyria (Northern Iraq of today) emerges on the stage as a world power.

In Isaiah Part 3, the tone changes completely. Chapters 40 – 66 comprise some of the best poetry in the Bible, and the theme of that poetry is grace. Here we learn that after the Babylonian Captivity, God will redeem his people, bringing them back into fellowship with him to the place where they belong. And that return foreshadows an even greater redemption, not just for Israel, but also for all of humanity.

The Book of Job explores “why bad things happen to good people.” Job is indeed a righteous man, so why are terrible things happening to him? We find our answer in these chapters.

The Babylonian Captivity is catastrophic for the Jews. In Psalm 137 we read: “By the waters of Babylon we sat and wept when we remembered Zion” (Psalm 137: 1). And 1 Chronicles 9: 1 tells us: “The people of Judah were taken captive to Babylon because of their unfaithfulness.” Cyrus the Great king of Persia (559-530 B.C.—modern-day Iran) conquers Babylon by 540 B.C., and following his enlightened policies allows the people conquered by Assyria and Babylon to return to their homes and rebuild.