Archives For Interpretation

Over the years of my being a Christian, I have heard some people say that they think the account of how Jesus evangelized the Samaritan woman is a good passage for us to learn how we are to evangelize people. To examine that perspective, I would encourage those who hold that view to think carefully about three aspects of what Jesus did when He evangelized her.

First, He explicitly made it an issue that something about how she was living was not what it should have been:

John 4:16 Jesus saith unto her, Go, call thy husband, and come hither. 17 The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband: 18 For thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly.

Second, He made it an issue that her worship was not what it should have been:

John 4:21 Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. 22 Ye worship ye know not what: we know what we worship: for salvation is of the Jews. 23 But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. 24 God is a Spirit: and they that worship him must worship him in spirit and in truth.

Third, after the woman’s encounter with Jesus, she testified to His dealing with her in a remarkable way:

John 4:29 Come, see a man, which told me all things that ever I did: is not this the Christ?

A later statement about people that she evangelized shows that this was a key point in His evangelistic ministry to her:

John 4:39 And many of the Samaritans of that city believed on him for the saying of the woman, which testified, He told me all that ever I did.

If you think that the account of His evangelizing the Samaritan woman is an excellent example of how we should evangelize people, are you prepared to do what He did when He evangelized her by directly confronting them about what is wrong in both their lives and their worship? Moreover, are you able to tell them all that they have ever done?


See also Evangelize Jesus and the Resurrection!

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

It seems to me that many believers today hold that we should regard rock music as being like things that people offer to idols. I would like to appeal to the brethren who hold such views to consider carefully the following line of reasoning.

Crucial Teaching about Certain Things Offered to Idols

Through the apostle Paul, God provides the most extensive treatment of issues concerning certain things offered to idols (1 Cor. 8:1-11:1). Specifically, concerning meat offered to idols, Paul says,

1 Corinthians 8:8 But meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse.

We must note carefully what exactly Paul teaches here. Paul says that meat does not commend us to God (1 Cor. 8:8a).

He explains that teaching to mean that those who eat meat offered to idols are not better (off) than those who do not (1 Cor. 8:8b). He also explains that those who do not eat meat offered to idols are not worse (off) than those who do eat meat offered to idols (1 Cor. 8:8c).

Applying Paul’s Teaching to Rock Music

If it is legitimate to hold that rock music is like meat offered to idols, applying Paul’s teaching here to rock music would teach us that rock music does not commend us to God.

Specifically, if we were to play or listen to rock music, we would not be better (off) than those who do not play or listen to rock music. Moreover, if we were not to play or listen to rock music, we would not be worse (off) than those who play or listen to rock music.

If these views are correct, anyone who holds that rock music is like things offered to idols must hold that playing or listening to rock music does not make a believer better (off) than not playing or listening to rock music.

In addition, he would then have to hold that churches that use rock music in worship are not better (off) than churches that do not. He would also have to hold that churches that do not use rock music in worship are not worse (off) than those who do use rock music in worship.

Conclusion

If you hold that rock music is like things offered to idols, do you also hold to the points that are the necessary consequences of holding that rock music is like things offered to idols? If you do not also hold to these points that are the necessary consequences of holding that view, I urge you to reconsider your belief that rock music is like things offered to idols.

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.

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.

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.

 Ezekiel 39 Notes
1 Therefore, thou son of man, prophesy against Gog, and say, Thus saith the Lord God; Behold, I am against thee, O Gog, the chief prince of Meshech and Tubal:  This passage is divine prophecy in a prophetic book of Scripture–it is not a narrative passage.
2 And I will turn thee back, and leave but the sixth part of thee, and will cause thee to come up from the north parts, and will bring thee upon the mountains of Israel:  
3 And I will smite thy bow out of thy left hand, and will cause thine arrows to fall out of thy right hand.  
4 Thou shalt fall upon the mountains of Israel, thou, and all thy bands, and the people that is with thee: I will give thee unto the ravenous birds of every sort, and to the beasts of the field to be devoured. God will employ birds of prey and beasts of the field to devour the multitudes of people on whom He will render divine judgment.
5 Thou shalt fall upon the open field: for I have spoken it, saith the Lord God.  
6 And I will send a fire on Magog, and among them that dwell carelessly in the isles: and they shall know that I am the Lord.  
7 So will I make my holy name known in the midst of my people Israel; and I will not let them pollute my holy name any more: and the heathen shall know that I am the Lord, the Holy One in Israel.  
8 Behold, it is come, and it is done, saith the Lord God; this is the day whereof I have spoken.  
9 And they that dwell in the cities of Israel shall go forth, and shall set on fire and burn the weapons, both the shields and the bucklers, the bows and the arrows, and the handstaves, and the spears, and they shall burn them with fire seven years: There will be such an abundance of wood available from the weapons of the slain that the Israelites will burn them for 7 years.
10 So that they shall take no wood out of the field, neither cut down any out of the forests; for they shall burn the weapons with fire: and they shall spoil those that spoiled them, and rob those that robbed them, saith the Lord God. Because of the abundance of that flammable material, the Israelites will not take any wood out of the field or cut it down from the forests. This statement shows that the Israelites did both of those things in other circumstances in which they needed to burn things.
  A Profound Divine Emphasis on Burial
11 And it shall come to pass in that day, that I will give unto Gog a place there of graves in Israel, the valley of the passengers on the east of the sea: and it shall stop the noses of the passengers: and there shall they bury Gog and all his multitude: and they shall call it The valley of Hamongog. God Himself will provide graves for Gog and all his multitude. Even though there will be an abundance of wood available that could be used for cremating these people, God has ordained that they all will be buried and not cremated. Clearly, a supposed lack of wood that would have been necessary for cremation will not at all be the reason why these multitudes of humans will be buried.
12 And seven months shall the house of Israel be burying of them, that they may cleanse the land. For seven months, the Israelites will bury these multitudes of people so that the land will be cleansed. Burial of their divinely executed bodies is what will cleanse the land.
13 Yea, all the people of the land shall bury them; and it shall be to them a renown the day that I shall be glorified, saith the Lord God. All the Israelites will be active in burying them. Their doing so will be to their renown! Burying dead bodies of divinely executed people will bring divine commendation to all those who do that burying!
14 And they shall sever out men of continual employment, passing through the land to bury with the passengers those that remain upon the face of the earth, to cleanse it: after the end of seven months shall they search. For the second time, the passage states that burying the dead bodies is what will be done to cleanse the land.
15 And the passengers that pass through the land, when any seeth a man’s bone, then shall he set up a sign by it, till the buriers have buried it in the valley of Hamongog. Even a single remaining bone of a human will be and must be buried.
16 And also the name of the city shall be Hamonah. Thus shall they cleanse the land. In order for the land to be cleansed, all the bones of all the divinely executed people will have to be buried. This third statement of that truth profoundly emphasizes the importance of burial of the bones of divinely executed people.
17 And, thou son of man, thus saith the Lord God; Speak unto every feathered fowl, and to every beast of the field, Assemble yourselves, and come; gather yourselves on every side to my sacrifice that I do sacrifice for you, even a great sacrifice upon the mountains of Israel, that ye may eat flesh, and drink blood.  
18 Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth, of rams, of lambs, and of goats, of bullocks, all of them fatlings of Bashan.  
19 And ye shall eat fat till ye be full, and drink blood till ye be drunken, of my sacrifice which I have sacrificed for you.  
20 Thus ye shall be filled at my table with horses and chariots, with mighty men, and with all men of war, saith the Lord God.  
21 And I will set my glory among the heathen, and all the heathen shall see my judgment that I have executed, and my hand that I have laid upon them.  
22 So the house of Israel shall know that I am the Lord their God from that day and forward.  
23 And the heathen shall know that the house of Israel went into captivity for their iniquity: because they trespassed against me, therefore hid I my face from them, and gave them into the hand of their enemies: so fell they all by the sword.  
24 According to their uncleanness and according to their transgressions have I done unto them, and hid my face from them.  
25 Therefore thus saith the Lord God; Now will I bring again the captivity of Jacob, and have mercy upon the whole house of Israel, and will be jealous for my holy name;  
26 After that they have borne their shame, and all their trespasses whereby they have trespassed against me, when they dwelt safely in their land, and none made them afraid.  
27 When I have brought them again from the people, and gathered them out of their enemies’ lands, and am sanctified in them in the sight of many nations;  
28 Then shall they know that I am the Lord their God, which caused them to be led into captivity among the heathen: but I have gathered them unto their own land, and have left none of them any more there.  
29 Neither will I hide my face any more from them: for I have poured out my spirit upon the house of Israel, saith the Lord God.  

There will be no shortage of wood for cremation on this occasion. Nonetheless, God has ordained that there will be no cremation–all the multitudes will still be buried, including all remaining bones of any humans. Such burial of those bones will be necessary in order for the land to be cleansed.

Cremation of those bones will not cleanse the land. By the direct ordination of God, multitudes will be buried in order to cleanse the land.

This passage proves conclusively that burial is the will of God even for vast hordes of unbelievers even when there will be far more wood available than would be needed to cremate all of them.

There is zero biblical basis for any Christian to support cremation.


Note: I will likely be adding to this table and revising its contents repeatedly in the future. Its content, therefore, will likely be continually changing.

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

Scripture profoundly teaches us about the worldwide supremacy of the Law of God:

Deuteronomy 4:6 Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people. 7 For what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for? 8 And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?

All the Law that God gave Israel was more righteous than any laws of any other nation!

Moreover, all of God’s Law was uniquely glorious in other ways as well:

Nehemiah 9:13 Thou camest down also upon mount Sinai, and spakest with them from heaven, and gavest them right judgments, and true laws, good statutes and commandments:

Romans 7:12 Wherefore the law is holy, and the commandment holy, and just, and good.

The Law of God that He gave to Israel was right, true, good, holy, and just! There was not any nation in the world whose laws could even begin to compare to the Law of God.

The worldwide supremacy of the Law of God is a revelation that has profound implications and applications that go far beyond what many of God’s people may ever have understood!

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

Amos 2:1-3 is direct divine speech that reveals fierce divine punishment on a pagan nation for burning the bones of a pagan king into lime:

Amos 2:1Thus saith the Lord; For three transgressions of Moab, and for four, I will not turn away the punishment thereof; because he burned the bones of the king of Edom into lime: 2 But I will send a fire upon Moab, and it shall devour the palaces of Kirioth: and Moab shall die with tumult, with shouting, and with the sound of the trumpet: 3 And I will cut off the judge from the midst thereof, and will slay all the princes thereof with him, saith the Lord.

God provided this revelation on purpose because He wanted to communicate truth not just about the sinful people involved–most importantly, He wanted to communicate truth about Himself and His mind.

To understand and profit fully from this revelation, we need to ponder the answers to two key questions:

What does this passage teach us about God?

Why does God want us to know this information?

If God judged the pagan Moabites for burning to powder a pagan king, what do the following verses imply about His mindset about those who burn the bodies of believers to powder?

1 Peter 2:9 But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light;

Revelation 1:6 And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.

Revelation 5:10 And hast made us unto our God kings and priests: and we shall reign on the earth.

We are a royal priesthood! We are kings unto our God and Father! We will reign on the earth!

Because God was intensely displeased when pagans burned the bones of a pagan king to powder, how much more intensely displeased is He when anyone burns the body of one of His royal saints to powder!

Our bodies belong to Him. We are not free to do whatever we want to them.

Through this revelation, He has made known that He does not want human bodies burned, etc. to powder (except when He may have specifically authorized it as a form of judgment). Burial—not cremation—is the mind of God for His own!

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

God promised Abram that he would be buried at the end of his life:

Genesis 15:15 And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.

When God made this promise, He was not following some OT Hebrew preference because Abraham was the first Hebrew so there was no long-standing or well-established Hebrew preference that had already been in place that could be or needed to be followed by God.

Because this verse is the first mention of burial in Scripture, we learn that within the limits of what is revealed in Scripture, we are to hold that God is the One who communicated to the Hebrews the importance of burying their own. He, therefore, was not following some OT Hebrew preference when He did so–He was making a divine promise that communicated the vital importance that He placed on burial!

Moreover, based on this understanding of this key promise, we learn that the numerous repeated mentions of the burials of God’s people in the OT are not instances of OT Hebrew preference of burial. Rather, they show the vital importance that God placed on burial when He promised Abram that he would be buried in a good old age.

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