Scripture speaks explicitly about “strange” gods in at least 17 verses:

Gen. 35:2  Then Jacob said unto his household, and to all that were with him, Put away the strange gods that are among you, and be clean, and change your garments:

Gen. 35:4  And they gave unto Jacob all the strange gods which were in their hand, and all their earrings which were in their ears; and Jacob hid them under the oak which was by Shechem.

Deut. 32:12  So the LORD alone did lead him, and there was no strange god with him.

Deut. 32:16  They provoked him to jealousy with strange gods, with abominations provoked they him to anger.

Jos. 24:20  If ye forsake the LORD, and serve strange gods, then he will turn and do you hurt, and consume you, after that he hath done you good.

Jos. 24:23  Now therefore put away, said he, the strange gods which are among you, and incline your heart unto the LORD God of Israel.

Jdg. 10:16  And they put away the strange gods from among them, and served the LORD: and his soul was grieved for the misery of Israel.

1 Sam. 7:3  And Samuel spake unto all the house of Israel, saying, If ye do return unto the LORD with all your hearts, then put away the strange gods and Ashtaroth from among you, and prepare your hearts unto the LORD, and serve him only: and he will deliver you out of the hand of the Philistines.

2 Chr. 14:3  For he took away the altars of the strange gods, and the high places, and brake down the images, and cut down the groves:

2 Chr. 33:15  And he took away the strange gods, and the idol out of the house of the LORD, and all the altars that he had built in the mount of the house of the LORD, and in Jerusalem, and cast them out of the city.

Ps. 44:20  If we have forgotten the name of our God, or stretched out our hands to a strange god;

Ps. 81:9  There shall no strange god be in thee; neither shalt thou worship any strange god.

Isa. 43:12  I have declared, and have saved, and I have shewed, when there was no strange god among you: therefore ye are my witnesses, saith the LORD, that I am God.

Jer. 5:19  And it shall come to pass, when ye shall say, Wherefore doeth the LORD our God all these things unto us? then shalt thou answer them, Like as ye have forsaken me, and served strange gods in your land, so shall ye serve strangers in a land that is not yours.

Dan. 11:39  Thus shall he do in the most strong holds with a strange god, whom he shall acknowledge and increase with glory: and he shall cause them to rule over many, and shall divide the land for gain.

Mal. 2:11  Judah hath dealt treacherously, and an abomination is committed in Israel and in Jerusalem; for Judah hath profaned the holiness of the LORD which he loved, and hath married the daughter of a strange god.

Acts 17:18  Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection.

These verses reveal several facts about divine revelation concerning strange gods:

Both Testaments speak about strange gods.

Both God’s people and pagans speak about strange gods.

Scripture speaks about strange gods repeatedly being a problem among God’s people.

Scripture seems to connect earrings with strange gods in one passage (Gen. 35:4) and speaks explicitly of altars for strange gods in another passage (2 Chr. 14:3).

Scripture speaks about the daughter of a strange god (Mal. 2:11).

 

 

 

Copyright © 2011-2022 by Rajesh Gandhi. All rights reserved.

Revelation 19 provides for us a striking record of a future time when there will be repeated heavenly exclamations of joyful praise to God:

Revelation 19:1 And after these things I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God: 2 For true and righteous are his judgments: for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand. 3 And again they said, Alleluia. And her smoke rose up for ever and ever. 4 And the four and twenty elders and the four beasts fell down and worshipped God that sat on the throne, saying, Amen; Alleluia. 5 And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great. 6 And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth.

Suppose that various groups of people on the earth would hear these composite sounds (produced by these heavenly beings) successively emanating from heaven but would not be able to hear distinctly the words being spoken. Suppose further that among these groups of people, some groups in certain cultures would regard the composite sounds as joyful, but other groups in other cultures would not regard them as being joyful sounds.

Would the differing characterizations of these sounds by differing groups in differing cultures show that what joyful praises sound like is culturally determined and does not have any objective, fixed character to it?

Because these sounds will be the composite sounds of righteous heavenly beings and because the Spirit has revealed them to us objectively to be the sounds of joyful praise to God, those cultures on earth that would regard these composite sounds not to be joyful sounds would be wrong in their assessments. It is not true, therefore, that what the sounds of joyful exclamations of praise sound like is culturally determined.

Rather, Revelation 19:1-6 establishes that the composite sounds of such joyful praise and therefore the composite sounds of such joyful music do have an objectively joyful character to them that is not culturally determined.

Furthermore, because all these exclamations of praise will be produced by godly heavenly beings, we know that all these composite sounds will be the sounds of godly praise. These facts, therefore, establish for us that the composite sounds of godly joyful music have an objectively joyful character to them that is not culturally determined.

Copyright © 2011-2022 by Rajesh Gandhi. All rights reserved.

How pleasing it would be to God if there were more Christians who approached worshiping Him with the mindset that meeting multiple times a week gives us more opportunity to give God glory through corporate worship in such a manner that no other activities can give Him and that no other people than His people can give Him.

What a difference it would make in our world if more Christians on their own accord valued assembling themselves together so much that they would consider it a matchless privilege to meet with His people and hear from Him and be ministered to by His gifted servants multiple times a week instead of the bare minimum of once a week.

Copyright © 2011-2022 by Rajesh Gandhi. All rights reserved.

For a few weeks now, I have been intensely examining occurrences in the Hebrew OT of elohim with plural verbs. In the process, I have learned a lot about how to use the GSE in BibleWorks 10 to do Hebrew searches.

The following PDF shows what the search query is that finds all occurrences of elohim preceded by a plural verb form with exactly 3 words between:

GSE Elohim Plural Verb Preceding Exactly 3.

This query finds occurrences that occur after a 3rd person plural perfect, imperfect, waw-consecutive perfect, or waw-consecutive imperfect verb. It also finds occurrences after an active participle or a passive participle.

Copyright © 2011-2022 by Rajesh Gandhi. All rights reserved.

On August 26, I finished reading through the Bible for this year! I praise God for His goodness in allowing me to have the freedom and opportunity for doing so for one more year!

Deut. 17:18 And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of that which is before the priests the Levites:

19 And it shall be with him, and he shall read therein all the days of his life: that he may learn to fear the Lord his God, to keep all the words of this law and these statutes, to do them:

20 That his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left: to the end that he may prolong his days in his kingdom, he, and his children, in the midst of Israel.

Joshua 1:8 This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success.

Psalm 1: 2 But his delight is in the law of the Lord; and in his law doth he meditate day and night.

3 And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.

Acts 17:11 These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.

12 Therefore many of them believed; also of honourable women which were Greeks, and of men, not a few.

Revelation 1:3 Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.

Copyright © 2011-2022 by Rajesh Gandhi. All rights reserved.

Through information from some language references and my ongoing research in the Hebrew OT, I have learned that there are at least 3 clear instances where elohim is the subject of a plural verb form and signifies the true God:

Gen. 20:13  And it came to pass, when God caused me to wander from my father’s house, that I said unto her, This is thy kindness which thou shalt shew unto me; at every place whither we shall come, say of me, He is my brother.

Gen. 20:13  ἐγένετο δὲ ἡνίκα ἐξήγαγέν με ὁ θεὸς ἐκ τοῦ οἴκου τοῦ πατρός μου καὶ εἶπα αὐτῇ ταύτην τὴν δικαιοσύνην ποιήσεις ἐπ᾽ ἐμέ εἰς πάντα τόπον οὗ ἐὰν εἰσέλθωμεν ἐκεῖ εἰπὸν ἐμὲ ὅτι ἀδελφός μού ἐστιν

Gen. 20:13 וַיְהִ֞י כַּאֲשֶׁ֧ר הִתְע֣וּ אֹתִ֗י אֱלֹהִים֘ מִבֵּ֣ית אָבִי֒ וָאֹמַ֣ר לָ֔הּ זֶ֣ה חַסְדֵּ֔ךְ אֲשֶׁ֥ר תַּעֲשִׂ֖י עִמָּדִ֑י אֶ֤ל כָּל־הַמָּקוֹם֙ אֲשֶׁ֣ר נָב֣וֹא שָׁ֔מָּה אִמְרִי־לִ֖י אָחִ֥י הֽוּא׃

 

Gen. 35:7  And he built there an altar, and called the place Elbethel: because there God appeared unto him, when he fled from the face of his brother.

Gen. 35:7  καὶ ᾠκοδόμησεν ἐκεῖ θυσιαστήριον καὶ ἐκάλεσεν τὸ ὄνομα τοῦ τόπου Βαιθηλ ἐκεῖ γὰρ ἐπεφάνη αὐτῷ ὁ θεὸς ἐν τῷ ἀποδιδράσκειν αὐτὸν ἀπὸ προσώπου Ησαυ τοῦ ἀδελφοῦ αὐτοῦ

Gen. 35:7 וַיִּ֤בֶן שָׁם֙ מִזְבֵּ֔חַ וַיִּקְרָא֙ לַמָּק֔וֹם אֵ֖ל בֵּֽית־אֵ֑ל כִּ֣י שָׁ֗ם נִגְל֤וּ אֵלָיו֙ הָֽאֱלֹהִ֔ים בְּבָרְח֖וֹ מִפְּנֵ֥י אָחִֽיו׃

 

2 Sam. 7:23  And what one nation in the earth is like thy people, even like Israel, whom God went to redeem for a people to himself, and to make him a name, and to do for you great things and terrible, for thy land, before thy people, which thou redeemedst to thee from Egypt, from the nations and their gods?

2 Sam. 7:23  καὶ τίς ὡς ὁ λαός σου Ισραηλ ἔθνος ἄλλο ἐν τῇ γῇ ὡς ὡδήγησεν αὐτὸν ὁ θεὸς τοῦ λυτρώσασθαι αὐτῷ λαὸν τοῦ θέσθαι σε ὄνομα τοῦ ποιῆσαι μεγαλωσύνην καὶ ἐπιφάνειαν τοῦ ἐκβαλεῖν σε ἐκ προσώπου τοῦ λαοῦ σου οὗ ἐλυτρώσω σεαυτῷ ἐξ Αἰγύπτου ἔθνη καὶ σκηνώματα

2 Sam. 7:23 וּמִ֤י כְעַמְּךָ֙ כְּיִשְׂרָאֵ֔ל גּ֥וֹי אֶחָ֖ד בָּאָ֑רֶץ אֲשֶׁ֣ר הָלְכֽוּ־אֱ֠לֹהִים לִפְדּֽוֹת־ל֙וֹ לְעָ֜ם וְלָשׂ֧וּם ל֣וֹ שֵׁ֗ם וְלַעֲשׂ֙וֹת לָכֶ֜ם הַגְּדוּלָּ֤ה וְנֹֽרָאוֹת֙ לְאַרְצֶ֔ךָ מִפְּנֵ֣י עַמְּךָ֗ אֲשֶׁ֙ר פָּדִ֤יתָ לְּךָ֙ מִמִּצְרַ֔יִם גּוֹיִ֖ם וֵאלֹהָֽיו׃

Observations about these verses

1. The plural Hebrew verb of which elohim functions as the subject in each verse precedes it in all three verses.

2. The KJV correctly renders elohim as God in all three verses even though it is the subject of a plural verb in the Hebrew text.

3. The Septuagint correctly renders elohim as the singular theos and renders the plural Hebrew verb of which it is the subject as a singular verb in all three verses. The translators thereby reflect correctly that the plural noun and verb in the Hebrew text signify actions by the true God.

Copyright © 2011-2022 by Rajesh Gandhi. All rights reserved.

Using the search capabilities of the GSE tool in BibleWorks 10, I am currently in the process of examining intensively the occurrences of elohim in the Hebrew OT. So far, I have not found a single occurrence of elohim functioning as the subject of a plural verb form where elohim refers to the true God.

Each of the following 18 verses has elohim with a plural verb. In every verse, it refers to false gods and not to Yahweh.

Exod. 32:1  And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.

Exod. 32:4  And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt.

Exod. 32:8  They have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These be thy gods, O Israel, which have brought thee up out of the land of Egypt.

Exod. 32:23  For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.

Deut. 32:17  They sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not.

Jdg. 2:3  Wherefore I also said, I will not drive them out from before you; but they shall be as thorns in your sides, and their gods shall be a snare unto you.

Jdg. 10:14  Go and cry unto the gods which ye have chosen; let them deliver you in the time of your tribulation.

1 Ki. 12:28  Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt.

1 Ki. 19:2 Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by to morrow about this time.

2 Ki. 18:33 Hath any of the gods of the nations delivered at all his land out of the hand of the king of Assyria?

2 Ki. 18:35  Who are they among all the gods of the countries, that have delivered their country out of mine hand, that the LORD should deliver Jerusalem out of mine hand?

2 Ki. 19:12  Have the gods of the nations delivered them which my fathers have destroyed; as Gozan, and Haran, and Rezeph, and the children of Eden which were in Thelasar?

2 Chr. 28:23  For he sacrificed unto the gods of Damascus, which smote him: and he said, Because the gods of the kings of Syria help them, therefore will I sacrifice to them, that they may help me. But they were the ruin of him, and of all Israel.

2 Chr. 32:13 Know ye not what I and my fathers have done unto all the people of other lands? were the gods of the nations of those lands any ways able to deliver their lands out of mine hand?

Isa. 36:18 Beware lest Hezekiah persuade you, saying, The LORD will deliver us. Hath any of the gods of the nations delivered his land out of the hand of the king of Assyria?

Isa. 37:12  Have the gods of the nations delivered them which my fathers have destroyed, as Gozan, and Haran, and Rezeph, and the children of Eden which were in Telassar?

Isa. 41:23  Shew the things that are to come hereafter, that we may know that ye are gods: yea, do good, or do evil, that we may be dismayed, and behold it together.

Jer. 2:28 But where are thy gods that thou hast made thee? let them arise, if they can save thee in the time of thy trouble: for according to the number of thy cities are thy gods, O Judah.

Copyright © 2011-2022 by Rajesh Gandhi. All rights reserved.

Scripture provides at least 9 passages that pertain explicitly to the worship of demons:

Leviticus 17:7 And they shall no more offer their sacrifices unto devils, after whom they have gone a whoring. This shall be a statute for ever unto them throughout their generations.

Deuteronomy 32:17 They sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not.

2 Chronicles 11:15 And he ordained him priests for the high places, and for the devils, and for the calves which he had made.

Psalm 106:37 Yea, they sacrificed their sons and their daughters unto devils,

Matthew 4:8 Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them; 9 And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.

Luke 4:6 And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it. 7 If thou therefore wilt worship me, all shall be thine.

1 Corinthians 10:20 But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils. 21 Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord’s table, and of the table of devils.

Revelation 9:20 And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver,

Revelation 13:4 And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him?


*Scripture also provides many other passages that explicitly speak about humans involved in demonic activities but do not explicitly speak about the worship of demons.

Copyright © 2011-2022 by Rajesh Gandhi. All rights reserved.

Elisha was a great prophet of God who did many miracles. Elisha, however, did not have any innate power to do any miracles; the Spirit effected all the miracles that he did throughout his life.

Remarkably, even after Elisha had died, was buried (2 Kings 13:20a-b), and his body had at least partially decomposed (“bones” [2 Kings 13:21a]), the Spirit effected a miraculous resurrection through a dead man’s body coming into contact with the bones of Elisha (2 Kings 13:21b-e):

2 Kings 13:20 And Elisha died, and they buried him. And the bands of the Moabites invaded the land at the coming in of the year.

21 And it came to pass, as they were burying a man, that, behold, they spied a band of men; and they cast the man into the sepulchre of Elisha: and when the man was let down, and touched the bones of Elisha, he revived, and stood up on his feet.

This passage supports holding that the Spirit remained in his body even after he had died, been buried, and his body had been reduced (at least partially) to its bones. It also correlates strongly with other passages to stress the importance of preserving the integrity of the bones of a believer after death.

Moreover, it suggests that the battle between Michael and the devil for the body of Moses after he died may have been at least in part to prevent the devil’s misuse of the body of Moses particularly because his dead body was also the dead body of a prophet:

Jude 1:9 Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.

Copyright © 2011-2022 by Rajesh Gandhi. All rights reserved.

In a recent online discussion about what is sound doctrine concerning the doctrinal importance of narratives in Scripture, I presented the following six examples from Scripture concerning deriving prescriptive statements from narrative passages.

Descriptive—>Prescriptive #1

Jesus used information that is given to us in a narrative passage to issue a prescriptive statement based on that information:

Genesis 19:26 But his wife looked back from behind him, and she became a pillar of salt.

Luke 17:32 Remember Lot’s wife.

The information about what happened to Lot’s wife is given to us in a passage that is a historical narrative of God’s judging Sodom and Gomorrah and delivering Lot and his two daughters from that judgment.

That statement reveals and describes what happened to her, but Jesus issued a command to His disciples that they must learn from that narrative information, keep recalling to their minds what happened to her, and by way of legitimate and necessary implication, not do as she did.

Obviously, it was not very likely that His disciples (or we) would face a situation that was exactly the same as she was in or even closely parallel to it. Nonetheless, Jesus commanded them to profit from that narrative information.

When Jesus issued the command to remember Lot’s wife (Lk. 17:32), He took “descriptive” information from a narrative account in Scripture in Gen. 19:17-26 and used it to utter a prescriptive statement in Lk. 17:32.

Gen. 19:17-26 —> Lk. 17:32 is a biblical example of how something that is given in a “descriptive” passage was legitimately used by Jesus to utter a prescriptive statement.

Descriptive—>Prescriptive #2

In 1 Corinthians 10:6, the Apostle Paul uses information provided to us in a narrative passage in Numbers 11 to provide prescriptive teaching to Christians:

1 Corinthians 10:6 Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.

Numbers 11:4 And the mixt multitude that was among them fell a lusting: and the children of Israel also wept again, and said, Who shall give us flesh to eat?

Because of their lusting after evil things, God judged the Israelites fiercely. It’s important to keep in mind that God has not recorded (as far as I can tell from Scripture) that He had previously provided specific warnings to the Israelites not to do what they did on that occasion. Nevertheless, when they sinned in that manner, they experienced intense divine judgment at the hand of God.

From Paul’s stating that example was provided as an example to us with the intent that we would not lust after evil things, as they did, we see clearly that descriptive information from a historical narrative passage was used in apostolic prescriptive teaching to all Christians.

Descriptive—>Prescriptive #3

In 1 Corinthians 10:7, the Apostle Paul cited information from a historical narrative passage to forcefully issue an apostolic command:

1 Corinthians 10:7 Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play.

In support of this apostolic command, Paul quoted from the end of a narrative statement in Exodus 32:

Exodus 32:6 And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play.

Paul’s use of a descriptive statement about the sinfulness of the Israelites on a particular occasion in a prescriptive command to all Christians plainly shows the use of information from a historical narrative to issue a prescriptive statement to all Christians.

Descriptive—>Prescriptive #4

In 1 Corinthians 10:8, the Apostle Paul issued an apostolic mutual exhortation to instruct believers not to be immoral:

1 Corinthians 10:8 Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.

He used information from a historical narrative passage as support for his exhortation:

Numbers 25:1 And Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab. . . . 9 And those that died in the plague were twenty and four thousand.

Paul’s use of narrative information (about the sinfulness of the Israelites on a particular occasion and God’s judgment of them for doing so) in a negative exhortation to all Christians teaches us that he used information from a historical narrative in Scripture to issue authoritative instruction to all Christians.

Descriptive—>Prescriptive #5

In 1 Corinthians 10:9, Paul instructed believers by issuing an apostolic mutual exhortation not to tempt Christ:

1 Corinthians 10:9 Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.

He based his exhortation on a historical narrative passage:

Exodus 17:2 Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the Lord? . . . 7 And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us, or not?

As in 1 Cor. 10:8, Paul’s use of narrative information (about the sinfulness of the Israelites on a particular occasion and God’s judgment of them for doing so) in a negative exhortation to all Christians in 1 Cor. 10:9 teaches us that he used information from a historical narrative in Scripture to issue authoritative instruction to all Christians.

Descriptive—>Prescriptive #6

In 1 Corinthians 10:10, Paul commanded believers not to murmur:

1 Corinthians 10:10 Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer.

He supported his command to all believers by referring to information provided to us in some historical narrative passages:

Numbers 14:2 And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness!

Numbers 14:36 And the men, which Moses sent to search the land, who returned, and made all the congregation to murmur against him, by bringing up a slander upon the land,

Numbers 16:3 And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?

Numbers 16:32 And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods.

Numbers 16:41 But on the morrow all the congregation of the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the Lord.

42 And it came to pass, when the congregation was gathered against Moses and against Aaron, that they looked toward the tabernacle of the congregation: and, behold, the cloud covered it, and the glory of the Lord appeared.

43 And Moses and Aaron came before the tabernacle of the congregation.

44 And the Lord spake unto Moses, saying,

45 Get you up from among this congregation, that I may consume them as in a moment. And they fell upon their faces.

46 And Moses said unto Aaron, Take a censer, and put fire therein from off the altar, and put on incense, and go quickly unto the congregation, and make an atonement for them: for there is wrath gone out from the Lord; the plague is begun.

47 And Aaron took as Moses commanded, and ran into the midst of the congregation; and, behold, the plague was begun among the people: and he put on incense, and made an atonement for the people.

48 And he stood between the dead and the living; and the plague was stayed.

49 Now they that died in the plague were fourteen thousand and seven hundred, beside them that died about the matter of Korah.

Paul’s issuing a prescriptive statement to all believers that has as its basis biblical revelation provided in various descriptive passages shows the use of information from historical narrative passages to issue a prescriptive statement to all Christians.

Analysis and application of #1-#6

All 6 of these biblical examples of descriptive—->prescriptive have in common divine judgment against human sinfulness, and that judgment was recorded within the narrative passages themselves.

This analysis supports going to other narrative passages that speak explicitly of divine judgment against human sinfulness and issuing prescriptive statements to Christians not to sin in those same ways. Other factors must also be considered in formulating such prescriptive statements from such narrative passages, such as explicit NT teaching that would indicate that making such prescriptive statements to Christians would not be legitimate.

The ultimate justification for formulating such prescriptive statements comes directly from explicit teaching by Scripture about itself that all Scripture is profitable not just for doctrine but also for reproof (convicting us of sinfulness), correction, and instruction in righteousness (2 Tim. 3:16-17).

Copyright © 2011-2022 by Rajesh Gandhi. All rights reserved.