December 30, 2015

From Gary... OF fish, Judgement, and figure 8's


I have always liked this saying- whether or not Albert Einstein actually did say it!!!  In high school, the teachers grouped people into two groups- college material and others; oh, how wrong they were!!! All lives matter, all skills matter and think about it- where would we be without garbage collectors (otherwise known as "Sanitary Engineers") or retail clerks or car wash attendants? But, people will classify their neighbors and the early church was no exception...

1 Corinthians, Chapter 12 (WEB)

 1 Now concerning spiritual things, brothers, I don’t want you to be ignorant.  2 You know that when you were heathen, you were led away to those mute idols, however you might be led.  3 Therefore I make known to you that no man speaking by God’s Spirit says, “Jesus is accursed.” No one can say, “Jesus is Lord,” but by the Holy Spirit.  4 Now there are various kinds of gifts, but the same Spirit. 

  5  There are various kinds of service, and the same Lord.  6 There are various kinds of workings, but the same God, who works all things in all.  7 But to each one is given the manifestation of the Spirit for the profit of all. 8 For to one is given through the Spirit the word of wisdom, and to another the word of knowledge, according to the same Spirit;  9 to another faith, by the same Spirit; and to another gifts of healings, by the same Spirit; 10 and to another workings of miracles; and to another prophecy; and to another discerning of spirits; to another different kinds of languages; and to another the interpretation of languages.  11 But the one and the same Spirit works all of these, distributing to each one separately as he desires. 

  12  For as the body is one, and has many members, and all the members of the body, being many, are one body; so also is Christ.  13 For in one Spirit we were all baptized into one body, whether Jews or Greeks, whether bond or free; and were all given to drink into one Spirit.  14 For the body is not one member, but many.  15 If the foot would say, “Because I’m not the hand, I’m not part of the body,” it is not therefore not part of the body. 16 If the ear would say, “Because I’m not the eye, I’m not part of the body,” it’s not therefore not part of the body.  17 If the whole body were an eye, where would the hearing be? If the whole were hearing, where would the smelling be?  18 But now God has set the members, each one of them, in the body, just as he desired.  19 If they were all one member, where would the body be?  20 But now they are many members, but one body. 21 The eye can’t tell the hand, “I have no need for you,” or again the head to the feet, “I have no need for you.” 22 No, much rather, those members of the body which seem to be weaker are necessary.  23 Those parts of the body which we think to be less honorable, on those we bestow more abundant honor; and our unpresentable parts have more abundant propriety;  24 whereas our presentable parts have no such need. But God composed the body together, giving more abundant honor to the inferior part,  25 that there should be no division in the body, but that the members should have the same care for one another.  26 When one member suffers, all the members suffer with it. Or when one member is honored, all the members rejoice with it. 

  27  Now you are the body of Christ, and members individually.  28 God has set some in the assembly: first apostles, second prophets, third teachers, then miracle workers, then gifts of healings, helps, governments, and various kinds of languages.  29 Are all apostles? Are all prophets? Are all teachers? Are all miracle workers? 30 Do all have gifts of healings? Do all speak with various languages? Do all interpret?  31 But earnestly desire the best gifts. Moreover, I show a most excellent way to you. 


God gives gifts (spiritual, or otherwise) to whom he chooses, for his own reasons. Therefore, everyone is important and worthy of honor!!! I remember working in a hospital as a janitor in the early 80's and saying to myself (as I was mopping in figure 8's) that this too can glorify God!!! 

Today, consider your life, because it is worth considering!!! Glorify God in whatever you do, because HE just may give you a better job in order to see if you will continue to praise HIM!!!

PS. HE gave me several better jobs over the decades and I thank HIM for it!!!

From Gary.... Bible Reading December 30



Bible Reading 

December 30

The World English Bible


Dec. 30
Zechariah 13, 14

Zec 13:1 "In that day there will be a spring opened to the house of David and to the inhabitants of Jerusalem, for sin and for uncleanness.
Zec 13:2 It will come to pass in that day, says Yahweh of Armies, that I will cut off the names of the idols out of the land, and they will be remembered no more. I will also cause the prophets and the spirit of impurity to pass out of the land.
Zec 13:3 It will happen that, when anyone still prophesies, then his father and his mother who bore him will tell him, 'You must die, because you speak lies in the name of Yahweh;' and his father and his mother who bore him will stab him when he prophesies.
Zec 13:4 It will happen in that day, that the prophets will each be ashamed of his vision, when he prophesies; neither will they wear a hairy mantle to deceive:
Zec 13:5 but he will say, 'I am no prophet, I am a tiller of the ground; for I have been made a bondservant from my youth.'
Zec 13:6 One will say to him, 'What are these wounds between your arms?' Then he will answer, 'Those with which I was wounded in the house of my friends.'
Zec 13:7 "Awake, sword, against my shepherd, and against the man who is close to me," says Yahweh of Armies. "Strike the shepherd, and the sheep will be scattered; and I will turn my hand against the little ones.
Zec 13:8 It shall happen that in all the land," says Yahweh, "two parts in it will be cut off and die; but the third will be left in it.
Zec 13:9 I will bring the third part into the fire, and will refine them as silver is refined, and will test them like gold is tested. They will call on my name, and I will hear them. I will say, 'It is my people;' and they will say, 'Yahweh is my God.' "
Zec 14:1 Behold, a day of Yahweh comes, when your spoil will be divided in your midst.
Zec 14:2 For I will gather all nations against Jerusalem to battle; and the city will be taken, the houses rifled, and the women ravished. Half of the city will go out into captivity, and the rest of the people will not be cut off from the city.
Zec 14:3 Then Yahweh will go out and fight against those nations, as when he fought in the day of battle.
Zec 14:4 His feet will stand in that day on the Mount of Olives, which is before Jerusalem on the east; and the Mount of Olives will be split in two, from east to west, making a very great valley. Half of the mountain will move toward the north, and half of it toward the south.
Zec 14:5 You shall flee by the valley of my mountains; for the valley of the mountains shall reach to Azel; yes, you shall flee, just like you fled from before the earthquake in the days of Uzziah king of Judah. Yahweh my God will come, and all the holy ones with you.
Zec 14:6 It will happen in that day, that there will not be light, cold, or frost.
Zec 14:7 It will be a unique day which is known to Yahweh; not day, and not night; but it will come to pass, that at evening time there will be light.
Zec 14:8 It will happen in that day, that living waters will go out from Jerusalem; half of them toward the eastern sea, and half of them toward the western sea; in summer and in winter will it be.
Zec 14:9 Yahweh will be King over all the earth. In that day Yahweh will be one, and his name one.
Zec 14:10 All the land will be made like the Arabah, from Geba to Rimmon south of Jerusalem; and she will be lifted up, and will dwell in her place, from Benjamin's gate to the place of the first gate, to the corner gate, and from the tower of Hananel to the king's winepresses.
Zec 14:11 Men will dwell therein, and there will be no more curse; but Jerusalem will dwell safely.
Zec 14:12 This will be the plague with which Yahweh will strike all the peoples who have warred against Jerusalem: their flesh will consume away while they stand on their feet, and their eyes will consume away in their sockets, and their tongue will consume away in their mouth.
Zec 14:13 It will happen in that day, that a great panic from Yahweh will be among them; and they will lay hold everyone on the hand of his neighbor, and his hand will rise up against the hand of his neighbor.
Zec 14:14 Judah also will fight at Jerusalem; and the wealth of all the surrounding nations will be gathered together: gold, and silver, and clothing, in great abundance.
Zec 14:15 So will be the plague of the horse, of the mule, of the camel, and of the donkey, and of all the animals that will be in those camps, as that plague.
Zec 14:16 It will happen that everyone who is left of all the nations that came against Jerusalem will go up from year to year to worship the King, Yahweh of Armies, and to keep the feast of tents.
Zec 14:17 It will be, that whoever of all the families of the earth doesn't go up to Jerusalem to worship the King, Yahweh of Armies, on them there will be no rain.
Zec 14:18 If the family of Egypt doesn't go up, and doesn't come, neither will it rain on them. This will be the plague with which Yahweh will strike the nations that don't go up to keep the feast of tents.
Zec 14:19 This will be the punishment of Egypt, and the punishment of all the nations that don't go up to keep the feast of tents.
Zec 14:20 In that day there will be on the bells of the horses, "HOLY TO YAHWEH;" and the pots in Yahweh's house will be like the bowls before the altar.

Zec 14:21 Yes, every pot in Jerusalem and in Judah will be holy to Yahweh of Armies; and all those who sacrifice will come and take of them, and cook in them. In that day there will no longer be a Canaanite in the house of Yahweh of Armies.

 Dec. 30
Revelation 21, 22

Rev 21:1 I saw a new heaven and a new earth: for the first heaven and the first earth have passed away, and the sea is no more.
Rev 21:2 I saw the holy city, New Jerusalem, coming down out of heaven from God, made ready like a bride adorned for her husband.
Rev 21:3 I heard a loud voice out of heaven saying, "Behold, God's dwelling is with people, and he will dwell with them, and they will be his people, and God himself will be with them as their God.
Rev 21:4 He will wipe away from them every tear from their eyes. Death will be no more; neither will there be mourning, nor crying, nor pain, any more. The first things have passed away."
Rev 21:5 He who sits on the throne said, "Behold, I am making all things new." He said, "Write, for these words of God are faithful and true."
Rev 21:6 He said to me, "It is done! I am the Alpha and the Omega, the Beginning and the End. I will give freely to him who is thirsty from the spring of the water of life.
Rev 21:7 He who overcomes, I will give him these things. I will be his God, and he will be my son.
Rev 21:8 But for the cowardly, unbelieving, sinners, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars, their part is in the lake that burns with fire and sulfur, which is the second death."
Rev 21:9 One of the seven angels who had the seven bowls, who were loaded with the seven last plagues came, and he spoke with me, saying, "Come here. I will show you the wife, the Lamb's bride."
Rev 21:10 He carried me away in the Spirit to a great and high mountain, and showed me the holy city, Jerusalem, coming down out of heaven from God,
Rev 21:11 having the glory of God. Her light was like a most precious stone, as if it was a jasper stone, clear as crystal;
Rev 21:12 having a great and high wall; having twelve gates, and at the gates twelve angels; and names written on them, which are the names of the twelve tribes of the children of Israel.
Rev 21:13 On the east were three gates; and on the north three gates; and on the south three gates; and on the west three gates.
Rev 21:14 The wall of the city had twelve foundations, and on them twelve names of the twelve Apostles of the Lamb.
Rev 21:15 He who spoke with me had for a measure, a golden reed, to measure the city, its gates, and its walls.
Rev 21:16 The city lies foursquare, and its length is as great as its breadth. He measured the city with the reed, Twelve thousand twelve stadia. Its length, breadth, and height are equal.
Rev 21:17 Its wall is one hundred forty-four cubits, by the measure of a man, that is, of an angel.
Rev 21:18 The construction of its wall was jasper. The city was pure gold, like pure glass.
Rev 21:19 The foundations of the city's wall were adorned with all kinds of precious stones. The first foundation was jasper; the second, sapphire; the third, chalcedony; the fourth, emerald;
Rev 21:20 the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, topaz; the tenth, chrysoprasus; the eleventh, jacinth; and the twelfth, amethyst.
Rev 21:21 The twelve gates were twelve pearls. Each one of the gates was made of one pearl. The street of the city was pure gold, like transparent glass.
Rev 21:22 I saw no temple in it, for the Lord God, the Almighty, and the Lamb, are its temple.
Rev 21:23 The city has no need for the sun, neither of the moon, to shine, for the very glory of God illuminated it, and its lamp is the Lamb.
Rev 21:24 The nations will walk in its light. The kings of the earth bring the glory and honor of the nations into it.
Rev 21:25 Its gates will in no way be shut by day (for there will be no night there),
Rev 21:26 and they shall bring the glory and the honor of the nations into it so that they may enter.
Rev 21:27 There will in no way enter into it anything profane, or one who causes an abomination or a lie, but only those who are written in the Lamb's book of life.

Rev 22:1 He showed me a river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb,
Rev 22:2 in the middle of its street. On this side of the river and on that was the tree of life, bearing twelve kinds of fruits, yielding its fruit every month. The leaves of the tree were for the healing of the nations.
Rev 22:3 There will be no curse any more. The throne of God and of the Lamb will be in it, and his servants serve him.
Rev 22:4 They will see his face, and his name will be on their foreheads.
Rev 22:5 There will be no night, and they need no lamp light; for the Lord God will illuminate them. They will reign forever and ever.
Rev 22:6 He said to me, "These words are faithful and true. The Lord God of the spirits of the prophets sent his angel to show to his bondservants the things which must happen soon."
Rev 22:7 "Behold, I come quickly. Blessed is he who keeps the words of the prophecy of this book."
Rev 22:8 Now I, John, am the one who heard and saw these things. When I heard and saw, I fell down to worship before the feet of the angel who had shown me these things.
Rev 22:9 He said to me, "See you don't do it! I am a fellow bondservant with you and with your brothers, the prophets, and with those who keep the words of this book. Worship God."
Rev 22:10 He said to me, "Don't seal up the words of the prophecy of this book, for the time is at hand.
Rev 22:11 He who acts unjustly, let him act unjustly still. He who is filthy, let him be filthy still. He who is righteous, let him do righteousness still. He who is holy, let him be holy still."
Rev 22:12 "Behold, I come quickly. My reward is with me, to repay to each man according to his work.
Rev 22:13 I am the Alpha and the Omega, the First and the Last, the Beginning and the End.
Rev 22:14 Blessed are those who do his commandments, that they may have the right to the tree of life, and may enter in by the gates into the city.
Rev 22:15 Outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood.
Rev 22:16 I, Jesus, have sent my angel to testify these things to you for the assemblies. I am the root and the offspring of David; the Bright and Morning Star."
Rev 22:17 The Spirit and the bride say, "Come!" He who hears, let him say, "Come!" He who is thirsty, let him come. He who desires, let him take the water of life freely.
Rev 22:18 I testify to everyone who hears the words of the prophecy of this book, if anyone adds to them, may God add to him the plagues which are written in this book.
Rev 22:19 If anyone takes away from the words of the book of this prophecy, may God take away his part from the tree of life, and out of the holy city, which are written in this book.
Rev 22:20 He who testifies these things says, "Yes, I come quickly." Amen! Yes, come, Lord Jesus.
Rev 22:21 The grace of the Lord Jesus Christ be with all the saints. Amen. 

From Roy Davison... Seek the things that are above!



http://www.oldpaths.com/Archive/Davison/Roy/Allen/1940/053-liftup.html


Seek the things that are above!
“If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God. Set your mind on things above, not on things on the earth” (Colossians 3:1, 2).
Frederick Langbridge* wrote:
     “Two men look out through the same bars:
       One sees the mud, and one the stars.”
There is much mud, but one must look down to see it. God encourages us to look up, to look up at the stars, to look beyond the stars! We can behold God’s glory when we lift up oureyes, when we lift up our souls, when we lift up our hands, when we lift up our voices, and when we lift up our heads.

Lift up your eyes, and see who has created these things!
It is He who sits above the circle of the earth, and its inhabitants are like grasshoppers, who stretches out the heavens like a curtain, and spreads them out like a tent to dwell in. ... ‘To whom then will you liken Me, or to whom shall I be equal?’ says the Holy One. Lift up your eyes on high, and see who has created these things, who brings out their host by number; He calls them all by name, by the greatness of His might and the strength of His power; not one is missing” (Isaiah 40:22, 25, 26).
When someone perseveres in unbelief while seeing the glories of creation, he is rejecting clear evidence for God: “For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse” (Romans 1:20).
“The heavens declare the glory of God; and the firmament shows His handiwork. Day unto day utters speech, and night unto night reveals knowledge. There is no speech nor languagewhere their voice is not heard. Their line has gone out through all the earth, and their words to the end of the world” (Psalm 19:1-4).
The more an unbeliever learns about the expanse of the universe, the smaller he becomes from his own perspective. Based on his own world view, a materialist is not even a millionth of a speck of dust in the universe.
Belief in the theory of evolution is a form of nature worship. God-like powers are attributed to nature. Evolutionists believe that the forces of nature have created all things, even man from the mud of the earth. This is ridiculous because something like the universe, which had a beginning and will have an end, cannot create itself. As Maria sings in The Sound of Music, “Nothing comes from nothing, nothing ever could.”
The more a believer learns about the expanse of the universe, the more he stands in awe of God, and the greater his gratitude is for what God has given mankind.
Referring to the sun, moon and stars, we read in Genesis 1:17: “God set them in the firmament of the heavens to give light on the earth.” Thus, the innumerable galaxies with their innumerable stars are not without purpose. They were placed in space and time to enlighten man!
People should not worship the sun, moon and stars because God has given “the sun, the moon, and the stars, all the host of heaven” “to all the peoples under the whole heaven as a heritage” (Deuteronomy 4:19). God splashed the trillions of stars into space as a gift to man, to give us a glimpse of His mighty power and majesty. “For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts,” says the Lord (Isaiah 55:9). “He has not dealt with us according to our sins, nor punished us according to our iniquities. For as the heavens are high above the earth, so great is His mercy toward those who fear Him” (Psalm 103:10, 11).
Lift up your eyes to the heavens, and look on the earth beneath. For the heavens will vanish away like smoke, the earth will grow old like a garment, and those who dwell in it will die in like manner; but My salvation will be forever, and My righteousness will not be abolished” (Isaiah 51:6).
That the universe is ‘running down’ and eventually will vanish away is a scientific observation. We observe that matter and intelligence exist. What is the source of intelligence? We observe that intelligence can create and that matter cannot create. Matter cannot even create itself, let alone intelligence.
From these observations it is philosophically and scientifically sound to “understand” that both matter and intelligence had to be created by a higher intelligence.
The expansive, yet finite, material universe and the intricate, yet finite, biosphere on earth had to originate from an intelligence greater than our intelligence as the heavens are higher than the earth.
Man’s amazing, yet limited intelligence could not be auto-created by finite matter, any more than an intricate, yet mindless computer could create itself. Only man, made in the image of God, has sufficient creative power to produce a computer. And computers are a collective creation of mankind. One man can make a hammer by tying a stone to a stick, but the design and construction of something as intricate and complex as a computer requires the collective and co-operative intelligence and work of thousands of men. The intricacy of a computer is child’s play compared to the intricacy of life forms. Matter cannot even create a computer, let alone man and the universe!
God, not matter, is the Creator of all things. This is clearly seen and understood from the things that are made.
I will lift up my eyes to the hills - From whence comes my help? My help comes from the LORD, who made heaven and earth” (Psalm 121:1, 2).
Unto You I lift up my eyes, O You who dwell in the heavens” (Psalm 123:1).

Lift up your soul to God!
After lifting up our eyes and seeing the majesty of God in His creation, we lift up our souls to God, we entrust our spiritual well-being to His care.
To You, O Lord, I lift up my soul. O my God, I trust in You; let me not be ashamed; let not my enemies triumph over me. ... Show me Your ways, O Lord; teach me Your paths. Lead me in Your truth and teach me, for You are the God of my salvation; on You I wait all the day” (Psalm 25:1, 2, 4, 5).
“Cause me to hear Your lovingkindness in the morning, for in You do I trust; cause me to know the way in which I should walk, for I lift up my soul to You” (Psalm 143:8).
“Be merciful to me, O Lord, for I cry to You all day long. Rejoice the soul of Your servant, for to You, O Lord, I lift up my soul. For You, Lord, are good, and ready to forgive, and abundant in mercy to all those who call upon You. Give ear, O Lord, to my prayer; and attend to the voice of my supplications” (Psalm 86:3-6).
We lift up our souls to God, we entrust our spirits to His keeping. As was prayed by David in a Psalm and by Jesus on the cross: “Into Your hand I commit my spirit; You have redeemed me, O LORD God of truth” (Psalm 31:5).

Lift up your hands in joyful prayers of praise!
“Because Your lovingkindness is better than life, my lips shall praise You. Thus I will bless You while I live; I will lift up my hands in Your name. ... And my mouth shall praise You with joyful lips” (Psalm 63:3, 4, 5).
When we lift up our eyes and see the glories of God’s creation, and then lift up our souls to Him, we also lift up our hands in prayer.
“Hear the voice of my supplications when I cry to You, when I lift up my hands toward Your holy sanctuary” (Psalm 28:2).

Lift up your voice with strength!
“O Zion, you who bring good tidings, get up into the high mountain; O Jerusalem, you who bring good tidings, lift up your voice with strength, lift it up, be not afraid; say to the cities of Judah, ‘Behold your God!’” (Isaiah 40:9).
This Messianic prophecy refers to the deity of Christ. Good news of God’s salvation would be preached to all nations beginning at Jerusalem. “Now it shall come to pass in the latter days that the mountain of the LORD’S house shall be established on the top of the mountains, and shall be exalted above the hills; and all nations shall flow to it. Many people shall come and say, ‘Come, and let us go up to the mountain of the LORD, to the house of the God of Jacob; He will teach us His ways, and we shall walk in His paths.’ For out of Zion shall go forth the law, and the word of the LORD from Jerusalem” (Isaiah 2:2, 3).
We must lift up our eyes and see the peoples of the earth who are in urgent need of salvation. Jesus tells His followers: “Do you not say, ‘There are still four months and then comes the harvest’? Behold, I say to you, lift up your eyes and look at the fields, for they are already white for harvest!” (John 4:35).
“But when He saw the multitudes, He was moved with compassion for them, because they were weary and scattered, like sheep having no shepherd. Then He said to His disciples, ‘The harvest truly is plentiful, but the laborers are few. Therefore pray the Lord of the harvest to send out laborers into His harvest’” (Matthew 9:36-38).
We lift up our eyes and see the glory of God; we lift up our souls to God and place them in His care; we lift up our hands to God in prayer, and we lift up our voices to tell the whole world about the glories of God and salvation through His Son, Jesus Christ.

Look up and lift up your heads!
When Jesus returns most people will be terrified: “And the kings of the earth, the great men, the rich men, the commanders, the mighty men, every slave and every free man, hid themselves in the caves and in the rocks of the mountains, and said to the mountains and rocks, ‘Fall on us and hide us from the face of Him who sits on the throne and from the wrath of the Lamb! For the great day of His wrath has come, and who is able to stand?’” (Revelation 6:15-17).
God’s little flock, however, will not be afraid, but will rejoice: “Now when these things begin to happen, look up and lift up your heads, because your redemption draws near” (Luke 21:27, 28).
“If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God. Set your mind on things above, not on things on the earth” (Colossians 3:1, 2).
Let us look beyond the stars! Let us lift up our eyes and see the glory of God in His creation, let us lift up our souls to God and place them in His care, let us lift up our hands in prayer, let us lift up our voices and tell the good news of salvation by Christ to all the world. Then at His appearing to judge the living and the dead, we can lift up our heads and greet Him with joy, then we can be with Him forevermore. Amen.
Roy Davison
The Scripture quotations in this article are from
The New King James Version. ©1979,1980,1982, Thomas Nelson Inc., Publishers.
Permission for reference use has been granted.
Published in The Old Paths Archive
(http://www.oldpaths.com)
Footnote


* Frederick Langbridge (1849-1923) was a poet, novelist, dramatist and religious writer. He was born at Birmingham, England but was of Irish descent. He was educated at Oxford. He served as rector of St. John’s Cathedral in Limerick, Ireland. This quotation is from ‘A Cluster of Quiet Thoughts’ published by the Religious Tract Society.

From Jim McGuiggan... As Good As It Gets

As Good As It Gets

I think I know people whose lives are one serious wrestle day after day after day. They get tired! They're physically, emotionally and otherwise worn down and nearly worn out. It isn't something that a good eight-hour sleep will cure (though, God knows, if they could get one of those they'd think it was halfway to Paradise). They've tried all the little social and mental tricks to ease the brain. They're read with deep irritation silly books that tell them every problem in life is part of "the small stuff" that they aren't to sweat and they fling it against the wall in justified impatience. Nonsense books like that are written for people whose lives need nothing more than fine-tuning to make them heavenly. For the really troubled they're a sharp stick in the eye.
In the movie Mr. Udhall is a man with serious problems (pleasantly made to look funny in the movie) of the compulsive behavioural kind. Beneath his rudeness, self-centredness and sheerly insulting behaviour is someone who wishes he was free and at peace like so many others around him. Because of his inner turmoil he resents the harmony in their lives and so, when he can, he makes them pay dearly for the good fortune. This further isolates him and screws the coffin lid a bit tighter down on him.
But he's demented and sometimes his excessive ordering of his ways doesn't help and his pain makes him scream out for help. He bursts into the doctor's office and is promptly told to leave without consultation and as he leaves through the crowded waiting room he looks at the people lining the walls. Their needs are written all over their faces and in their body language as they lounge dispiritedly. He says to them, "What if this is as good as it gets?"
Whatever the shortcomings of the movie it is truly worth watching. For Udhall things take a lovely turn. I have no wise pieces of advice for people who live with the screws tightening on their hearts but I have heard Someone say that if we give our lives to him that life as it now is not as good as it gets! He says he came to give us life to the full (John 10:10) and he never lies. (If you'd like to give your life to Christ, contact me, please. holywoodjk@aol.com)

How Long Was the Israelites’ Egyptian Bondage? by Kyle Butt, M.Div. Alden Bass Bert Thompson, Ph.D.



http://apologeticspress.org/AllegedDiscrepancies.aspx?article=796&b=Genesis

How Long Was the Israelites’ Egyptian Bondage?

by Kyle Butt, M.Div.
Alden Bass
Bert Thompson, Ph.D.


[1] In Galatians 3:17, the apostle Paul stated that the Law of Moses (which was given shortly after the Israelites’ exit from Egypt) came 430 years after God had made His covenant with Abraham. However, Moses stated in Exodus 12:40-41 that the children of Israel dwelt in Egypt 430 years. How can both passages be correct when it seems clear from a straightforward reading of biblical chronology that a minimum of 215 years passed between the time God made His covenant with Abraham and the time the Israelites (through Jacob) entered Egypt—thus making it appear that the Israelites had to have been in Egypt 645 years (215 + 430)?
[2] Additionally, information in 1 Chronicles 6:1, 1 Chronicles 23:6-13, and Exodus 6:16-20 allows for a maximum time period of 352 years. How, then, can it be stated that the Israelites were in Egypt 430 years?
[3] Furthermore, in Genesis 15:13 Moses explained that the Israelites would be “sojourners in a land that is not theirs” for “400years,” and Stephen used the same figure in his speech in Acts 7:6 when he said that the Israelites would be brought “into bondage” and treated evil “for 400 years.” What is the truth of the matter? How, exactly, do all these passages fit together? How many years were the children of Israel in Egypt?
The Exodus of the Hebrews from the hands of their cruel Egyptian taskmasters is one of the most triumphant stories in Old Testament history. This event was the beginning of Israel’s rise to power, and proved to the then-known world that the living God had chosen the descendants of Abraham as the people through whom He would bring the Messiah. The Exodus and its aftermath were so monumental, in fact, that it virtually overshadowed the history of the previous centuries.
But the exact length of the Israelites’ “sojourn” has been in the past, and remains today, a matter of some controversy. Certain biblical passages (e.g., Genesis 15:13 and Acts 7:6) seem to indicate a length of 400 years for the time period under consideration. Elsewhere (e.g., Exodus 12:40-41) the length of time appears to be 430 years. Still other information (e.g., 1 Chronicles 6:1, 1 Chronicles 23:6-13, and Exodus 6:16-20) places an upper limit of approximately 350 years on the time frame involved. In an article written more than thirty years ago (“The Duration of the Egyptian Bondage”), chronologist Harold W. Hoehner observed: “When one looks at the various passages of Scripture concerning the length of Israel’s bondage in Egypt, one immediately discovers that there are apparent disagreements in the biblical record” (1969, 126:306). In his discussion on Exodus 12:40-41, renowned commentator Adam Clarke noted: “The statement in this verse is allowed on all hands to be extremely difficult, and therefore the passage stands in especial need of illustration” (n.d., p. 358). Albert Barnes took the same position in regard to Acts 7:6 when he wrote in his commentary on that book: “Great perplexity has been experienced in explaining this passage, or reconciling it with other statements” (1949a, p. 121). Those “other statements” to which Barnes referred are the passages mentioned in the above questions. Can the “apparent disagreements” between these passages be resolved?
Yes, they can. However, some background information on each of these passages is required in order to understand the problems posed by the three questions above—and the solutions that we plan to propose.
First, we need to address the suggestion that there was a minimum of 215 years between God’s promise to Abraham and the entrance of the Israelites (through Jacob) into Egypt. Such a suggestion is correct. Various writers (e.g.: Barnes, 1949b, p. 343; Duncan, n.d., p. 4; Hoehner, 1969, 126:308-309; Mauro, n.d., pp. 26-27) have explained how the 215-year figure can be obtained quite readily from Scripture. By way of summary, the information appears as follows:
Later in this discussion, we will return to the problem of the alleged 430 years of Egyptian bondage supposedly having to be added to that 215-year period. But for the present, we would like to examine the problem of the limitation placed on the Egyptian sojourn by information found in such passages as 1 Chronicles 6:1, 1 Chronicles 23:6-13, and Exodus 6:16-20. Again, by way of summary, the information gleaned from these texts is as follows:
  1. The text in Genesis 46:11 indicates that Kohath, the son of Levi and grandfather of Moses, apparently was born prior to Jacob moving to Egypt with his sons (Genesis 46:11). If he had just been born at the time, and if he sired his son Amram the last day of his life, then Amram could have been born no later than 134 years after the entrance into Egypt (rounding a 9-month pregnancy upward to a full year) because Kohath lived only 133 years (Exodus 6:18).
  2. Amram (the father of Moses) lived 137 years (Exodus 6:20). If he had sired Moses the last day of his life, then Moses would have been born no more than 272 years after Jacob and his sons entered Egypt (133 +1 + 137 + 1 = 272).
  3. Moses was 80 years old when Israel came out of Egypt (Exodus 7:7).
     
  4. Add that 80 to the 272, and the total is a maximum of 352 years. As Barnes noted: “From the account which Moses has given of the lives of certain persons, it would seem clear that...the whole time thus mentioned, including the time in which the father lived after his son, was only three hundred and fifty years” (1949a, p. 121, emp. in orig.). Thus the suggestion that these passages “allow for a maximum time period of 352 years” also is correct.
     
  5. Additional information that delimits the number of years of the sojourn can be derived from a source completely independent of Kohath—Moses’ mother, Jochebed. The Bible mentions her twice, the first instance being Exodus 6:20: “And Amram took him Jochebed his father’s sister to wife; and she bare him Aaron and Moses: and the years of the life of Amram were a hundred and thirty and seven years.” Jochebed is named a second time in Numbers 26:59: “And the name of Amram’s wife was Jochebed, the daughter of Levi, who was born to Levi in Egypt: and she bare unto Amram Aaron and Moses, and Miriam their sister.”
Clearly, Jochebed (who was born in Egypt) was the daughter of Levi, the sister of Kohath. With this information before us, let’s “crunch the numbers.” Eleven of Jacob’s sons were born within a seven-year period. Remember that as a bachelor, Jacob worked seven years for Laban in order to “pay” for Rachel, but was tricked by Laban into marrying Leah. Then, he worked for seven more years in order to marry Rachel. At the end of this second seven years, he asked to depart from Laban with all of the children who had been born to him and his wives (Genesis 30:25). With Levi being the third son of Jacob/Leah (allowing approximately one year for the births of Reuben, Simeon, and Levi), he could have been only about four years older than Joseph, who was born near the end of the seven-year period. As Joseph was 39 when Jacob came into Egypt (he was 30 when he appeared before Pharaoh [Genesis 41:46], plus seven years of plenty, plus one more year before the famine was realized), Levi could not have been more than 44 or 45 when he came into Egypt. Levi lived in Egypt for 93 years (age at his death was 137 [Exodus 6:16], minus 44 [his age when he went into Egypt], which equals 93). If Levi had conceived Jochebed on the very last day of his life, then Jochebed would have had to given birth to Moses when she was 257 years old in order to get a period of 430 years for the sojourn in Egypt (93 years that Levi lived in Egypt, plus Moses’ 80 years (Exodus 7:7) when he arrived to deliver the children of Israel—93+80+257=430). Recalling the fact that Sarah was only 90 when the miraculous birth of Isaac occurred, it makes little sense to suggest that Jochebed gave birth to Moses when she was almost three times as old as Sarah! Furthermore, we know that life spans were far shorter than 257 by this time, and that the 430-year sojourn does not (and cannot) fit with the genealogies—either through Kohath or through Jochebed.
Where, then, do the figures of 430 years and 400 years fit into all of this? Were the Israelites in Egypt 645 years? Or 430 years? Or 400 years? Or 215 years?
As we attempt to provide the answers to such questions, let us point out that no one has stepped forward to suggest that the Israelites were in Egypt for 645 years. Such a view is indefensible in light of the biblical evidence, including (but not necessarily limited to) the scripturally imposed time limit mentioned above of 352 years. There are, however, two major viewpoints regarding the specific length of Israel’s sojourn. The first suggests that the Israelites actually lived in Egypt for 430 years. This view has been adopted by Archer (1994, pp. 205-212), Keil and Delitzsch (1974, 2:29), Kitchen (1966, pp. 53-56), and Unger (1954, pp. 106,150), among others. Yet, as David Rohl observed in his book, Pharaohs and Kings: A Biblical Quest:
In most commentaries or popular books on the Old Testament you will read that the Israelite Sojourn in the land of Egypt lasted four hundred and thirty years. However, this figure is by no means certain. In fact, there is clear evidence that the period of the Sojourn was no more than two hundred fifteen years (1995, p. 329).
Dr. Rohl is correct on both counts. The idea which suggests that the Israelites spent 430 years in Egypt is presented in “most commentaries or popular books on the Old Testament.” Nevertheless, there is “clear evidence” that the Israelites were in Egypt for only 215 years, not 430. [We will deal with the matter of the “400 years” of Genesis 15:13 and Acts 7:6 at a later point in this article, since it turns out to be a separate issue altogether.] This, then, is the second major view regarding the length of the sojourn, and has been adopted by such scholars as Barnes (n.d., p. 121), Clarke (n.d., 1:358), Henry (n.d., 1:322), Mauro (n.d., pp. 31-32), Rohl (1995, pp. 329-332), and Thiele (1963, pp. 166-167), among others. But why—in light of what appear to be clear statements of Scripture that assign a period of 430 years to the sojourn—do such writers suggest that the sojourn actually was half of that? An explanation is in order.
There is only one passage in the Old Testament that suggests a sojourn of 430 years—Exodus 12:40-41:
Now the time that the children of Israel dwelt in Egypt was four hundred and thirty years. And it came to pass at the end of four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of Jehovah went out from the land of Egypt.
Those who suggest that the sojourn lasted only 215 years believe—because numerous facts seem to demand it—that the time period of “the sojourning of the children of Israel” begins with the call of Abraham and God’s promise to him (Genesis 12:1-3),and ends with the Exodus. In other words, the fathers (Abraham, Isaac, and Jacob) sojourned in Canaan for 215 years, and their descendants lived in Egyptian bondage for an additional 215 years. The total, then, is the 430-year figure of Exodus 12:40-41 (and Galatians 3:17). In his commentary on Acts, Albert Barnes put it this way: “The question then is, how can these accounts be reconciled? The only satisfactory way is by supposing that the four hundred and thirty years includes the whole time from the calling of Abraham to the departure from Egypt”(1949a, p. 121, emp. added). In addressing the text of Acts 7:6 in his commentary on that inspired book, H. Leo Boles remarked: “Paul says that the law came four hundred thirty years after the promise (Gal. 3:17); so that the four hundred years of Ex. 12:40 probably included the patriarchs’ residence in Canaan(Genesis 15:13,14; Exodus 3:12)” [1941, p. 104, emp. added]. In his commentary on Galatians, Barnes wrote: “The exact time here referred to was probably when Abraham was called, and when the promise was first made to him. Assuming that as the time referred to, it is not difficult to make out the period of four hundred and thirty years” (1949b, p. 343).
But why is it “not difficult”? And what do we mean by our statement that some scholars believe the sojourn lasted only 215 years because “numerous facts” seem to demand it? What are those “numerous facts”? How can the 215-year figure be defended?
First, it must be admitted forthrightly, in light of the information given above, that there is a maximum of 352 years available for the sojourn in Egypt, whatever that sojourn might encompass. There simply is no way around that fact.
Second, Paul, in his epistle to the Galatians, reviewed the time element associated with the covenant between God and Abraham (given in Genesis 15) when he wrote:
Now to Abraham were the promises spoken, and to his seed. He saith not, “And to seeds,” as of many; but as of one, “And to thy seed,” which is Christ. Now this I say: A covenant confirmed beforehand by God, the law—which came four hundred and thirty years after—doth not disannul, so as to make the promise of none effect (3:16-17).
In discussing Paul’s observation, Philip Mauro wrote: “Here we see that the 430 years began with God’s promise to Abram, made at the time he entered into Canaan at the age of 75 (Gen. 12:1-4) and ended with the giving of the law, which was the same year as the Exodus” (n.d., p. 27). As we have shown above, it can be documented quite easily from Scripture that the time from Abraham’s call to Jacob’s entrance into Egypt was 215 years. Rohl therefore concluded:
Various passages in the book of Genesis have led scholars to determine that the period from Abraham’s descent to Jacob’s arrival in the Land of Goshen was two hundred and fifteen years and so the Sojourn in Egypt (from Jacob’s arrival to the Exodus) lasted around the same length of time—in other words, circa two hundred and fifteen years (1995, p. 331, parenthetical item in orig.).
If the time period between Abraham’s call and the giving of the law (which occurred roughly three months after the Exodus) was 430 years (and Paul specifically remarked that it was), and if 215 of those years had passed before the Israelites went into Egypt (the time period from Abraham’s call to Jacob’s entrance into the land of the Nile), then that would leave only 215 years remaining for the Israelites’ sojourn in Egypt—which is exactly the time frame we believe the evidence supports.
Third, in Genesis 15:16 it was prophesied that the Israelites would return to Palestine during the lifetime of the “fourth generation”—which they did, according to Exodus 6:16-20, Numbers 3:17-19, Numbers 26:57-59, 1 Chronicles 6:1-3, and 1 Chronicles 23:6,12-13 (Jacob-Levi-Kohath-Amram-Moses). As Hoehner (who does not even agree with the 215-year view) admitted: “To fit four generations into a 215-year period is much more reasonable than a 430- year span” (1969, 126:309; see also Duncan, n.d.).
Fourth, secular research likewise has concluded that the Israelites remained in the land of the pharaohs for 215 years. David Rohl, a respected Egyptologist, is convinced that this is the proper interpretation of the facts. In his book, Pharaohs and Kings, he undertook the challenge of reassessing the century-old Egyptian chronology so that it could accommodate more accurately several new archaeological discoveries. According to his research, Israel went down into Egypt c. 1662 B.C., and was delivered by God through Moses c. 1447 B.C.—a span of 215 years (1995, pp. 329-332).
Fifth, there are other important historical and/or textual considerations that need to be investigated in this matter. For example, inAntiquities of the Jews, Josephus wrote that the Israelites “left Egypt in the month of Xanthicus, on the fifteenth day of the lunar month; four hundred and thirty years after our forefather Abraham came into Canaan, but two hundred and fifteen years only after Jacob removed into Egypt” (II. 15.2). Rohl observed in this regard:
Now, according to the statements of Josephus himself, he had access to very old documents formerly housed in the Temple of Jerusalem from which to draw his account of early Israelite history. Josephus lived in the first century A.D. and so his writings are dated hundreds of years before the Masoretic text of the Tanakh (Hebrew Old Testament) was completed in the fourth century A.D. If his source documents were genuine, then the information he gives for the duration of the Sojourn derives from a much earlier period than that employed by the Masoretes when they made their version of the history of Israel and a further several centuries before the earliest extant copy of the Masoretic text (1995, p. 331).
In the Masoretic text of the Old Testament (to which Rohl referred, and on which the biblical quotations given above have been based), Exodus 12:40 reads as follows: “The time that the children of Israel dwelt in Egypt was four hundred and thirty years.” Two other highly reliable biblical texts, however, strongly suggest that this translation is incorrect due to a critical omission. In both the Samaritan Pentateuch and the Septuagint (the Greek translation of the Old Testament), Exodus 12:40 reads as follows: “Now the sojourning of the children of Israel and of their fathers, which they sojourned in the land of Canaan AND in the land of Egypt was 430 years” (see Clarke, n.d., pp. 358-359, emp. in orig.). William Whiston, who translated the works of Flavius Josephus into English, included a footnote at the bottom of the page accompanying Josephus’ comment (quoted above in regard to the Israelites’ 215-year stay in Egypt). Whiston wrote:
Why our Masorete copy so groundlessly abridges this account in Exod. xii,40 as to ascribe 430 years to the sole peregrination [travel by foot—AB/BT/KB] of the Israelites in Egypt when it is clear even by that Masorete chronology elsewhere, as well as from the express text itself, in the Samaritan, Septuagint, and Josephus, that they sojourned in Egypt but half that time—and that by consequence the other half of their peregrination was in the land of Canaan, before they came into Egypt—is hard to say (1974, 2:171).
Rohl suggested, however, that it really is not hard to say. In fact, he said:
It is fairly easy to see what happened in the interval between Josephus’ day and that of the Masoretes. During the process of copying down the original scrolls over the intervening centuries, a section of text something on the lines of “and in the land of Canaan” had fallen out (or had been edited out). This is confirmed by the Greek rendition of the Old Testament (the Septuagint or LXX) which retains the original, full version of the passage (1995, p. 331).
In his commentary on the Pentateuch, Adam Clarke discussed this at length:
...the Samaritan Pentateuch, by preserving the two passages, they and their fathers and in the land of Canaan, which are lost out of the present copies of the Hebrew text, has rescued this passage from all obscurity and contradiction. It may be necessary to observe that the Alexandrian copy of the Septuagint has the same reading as that in the Samaritan. The Samaritan Pentateuch is allowed by many learned men to exhibit the most correct copy of the five books of Moses; and the Alexandrian copy of the Septuagint must also be allowed to be one of the most authentic as well as most ancient copies of this version which we possess (n.d., pp. 358-359, emp. in orig.).
Rohl wrote in agreement:
The Septuagint was first written down in the time of Ptolemy I during the third century B.C. and the earliest surviving manuscript is again much older than the earliest surviving Masoretic copy. The Samaritan version of the first five books of the Old Testament (the Pentateuch) is also considerably more ancient than the Masoretic scriptures and it too retains the longer rendition of the passage on the length of the Sojourn. Thus, three out of four sources for the book of Exodus state that the four-hundred-and-thirty-year interval represents the whole period from Abraham’s descent into Canaan all the way down to the Exodus of Moses and the Israelites from Egypt (1995, p. 331).
If Josephus, the Samaritan Pentateuch, and the Septuagint are correct (and there is good evidence to indicate that they are) in stating that “the sojourning of the children of Israel and of their fathers, which they sojourned in the land of Canaan AND in the land of Egypt was 430 years,” then the alleged contradiction between Exodus 12:40-41 and Galatians 3:17 evaporates into thin air, and the 215-year figure for the Israelites’ sojourn in Egypt can be accepted quite easily as both credible and scriptural.
But where do the “400 years” of Genesis 15:13 and Acts 7:6 fit into this scheme? As God spoke to Abraham in Genesis 15 while the patriarch was dwelling among the terebinth trees at Hebron, the Lord said: “Know of a surety that thy seed shall be sojourners in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years.” Here, God was permitting His faithful servant—through words spoken approximately two centuries prior to Israel’s entrance into Egypt—to peek into the future of his descendants. Add to that the words of Stephen (in Acts 7:6) when he said, looking back on Israel’s history: “And God spake on this wise, that his seed should sojourn in a strange land, and that they should bring them into bondage, and treat them ill, four hundred years.” What is the meaning of these particular passages?
Some writers (e.g., Barnes, 1949a, p. 121; Boles, 1941, p. 104) have suggested that the 400- year figure represents merely a “rounding off” of the 430-year figure given in Genesis 15:13. But we think there is a much better explanation, and suggest that there is a fundamental distinction between the 430-year figure and the 400-year figure.
Notice that in Stephen’s speech he specifically stated that Abraham’s “seed should sojourn in a strange land.” In his book, The Wonders of Bible Chronology, Philip Mauro wrote:
But, in addition to this period of 430 years, there is another of 400 years, which also ended at the Exodus.... The period of 430 years includes the sojourn of Abram and Sarah. That of 400, however, begins with the experience of Abraham’s “seed.” This refers, of course, to Isaac in the first place; for in Isaac the promised “seed” was to be “ called”; but the era is not that of the birth of Isaac, but that when he was acknowledged the “seed” and the “heir” by the casting out of Hagar and Ishmael. That took place at the time of the “great feast” which Abraham made the day Isaac was weaned (Gen. 21:8-10). This is an important event in the annals of God’s people, because of its deep spiritual significance, as appears by the reference to it in Galatians 4:29,30.
From the foregoing Scriptures we are able to arrive at the date when Isaac was weaned and Ishmael was cast out (whereby Isaac became the acknowledged “seed” and “heir”). For there is a difference of thirty years between the two periods. But we have already found that there were twenty-five years from the call of Abraham (and God’s “ covenant” with him) to the birth of Isaac. Hence, deducting 25 from 30 gives us 5 years as the age of Isaac when Ishmael was cast out. There is no need to give at greater length the proofs concerning the 400-year period (n.d., pp. 27, 28, emp. in orig.).
As Hoehner wrote: “In conclusion, the 430 years went from Abraham’s call to the Exodus. The first 215 years was their sojourn in Palestine and the last 215 years in Egypt. The 400 years was from the weaning of Isaac to the time of the Exodus” (1969, 126:309). Our point exactly!
Some may ask, though, how the 215-year figure for the Israelites’ time in Egypt can be squared with statements such as those in Genesis 15:13 and Acts 7:6, which seem to indicate that the Hebrews would be “sojourners in a strange land that is not theirs” where their enemies would “bring them into bondage” and “treat them ill”? In his commentary on Galatians, David Lipscomb addressed this point.
The law was given by Moses four hundred and thirty years after this promise was made to Abraham (Ex. 12:40). Many interpret this to mean that they sojourned in Egypt four hundred and thirty years. But they dwelt in tents and had no permanent habitation during their sojourn in Canaan and Egypt and in the wilderness from the call in Ur until the entrance into Canaan after the Egyptian bondage (n.d., p. 231, emp. added).
Or, as Mauro stated: “This period of ‘sojourning’ of the people of God is reckoned from Abraham’s entrance into Canaan, for then they (Abram and Sarah, the beginnings of the family) became strangers and pilgrims (Heb. 11:8-13)” [n.d., p. 27, parenthetical item in orig.]. In Exodus 6:4, Canaan is referred to as “the land in which they dwelt as sojourners.” While it certainly is true that they were slaves in Egypt for a considerable period of time (215 years), their oppression actually began much earlier, and lasted much longer, than just those 215 years. In fact, it would be accurate to say that the oppression began as early as Ishmael, who was half Egyptian and who mocked Isaac, the son of promise (Genesis 21:9). In Galatians 4:29, Paul discussed Ishmael’s ill treatment of Isaac when he penned these words: “He that was born after the flesh persecuted him that was born after the Spirit.” That “persecution” obviously continued, as is evident from the fact that Egyptians felt it was a great abomination to eat with Hebrews (Genesis 43:32)—even until the time that Joseph came to power in their country. Later, of course, the persecution culminated in the attempted destruction by Pharaoh of the Hebrew male babies during Moses’ infancy (Exodus 1:15-22). Thus, the “sojourning” and “ill treatment” did not occur only during Egyptian captivity, but actually had commenced much earlier.
Critics of the 215-year view, however, have suggested that the second 215-year period (i.e., the time spent in Egypt) would not allow for the population explosion that obviously occurred while the Hebrews were captives. Less than 100 went down into Egypt, and yet by the time they left, they numbered more than 2 million (based on the figures in Numbers 1:46; cf. Archer, 1982, pp. 378-379). However, C.G. Ozanne, in his volume, The First 7,000 Years, has shed some light on this criticism.
Of course, the standard objection to this interpretation is the census totals of male Levites in Numbers 3. In this chapter the total number of Kohath’s male descendants “from a month old and upward” is given as 8600 (v. 28), these being divided between his four sons, Amram, Izhar, Hebron, and Uzziel. Assuming that the total number is to be divided evenly between the four sons, Amram must have had some 2150 male descendants within a few months of the Exodus. At first sight this figure may seem well-nigh impossible. When, however, it is broken down, it begins to assume more reasonable proportions. Thus, supposing that Amram was born fifty-five years after the descent into Egypt and that forty years constitute a generation, it is only necessary to allocate seven males to a family to arrive at a figure considerably in excess of the desired 2150. On this reckoning Moses would have had 7 brothers (for he himself may be ignored for the purposes of this calculation), 49 nephews, 343 great-nephews and 2401 great-great-nephews within the allotted span. A total of 2800 is thus obtained, of which the vast majority would still have been alive to see the exodus from Egypt. Bearing in mind the greatly extended period of childbearing (Jochebed was about 70 at the birth of Moses), the practice of polygamy (which enabled Jacob to have eleven sons in seven years), and above all the astonishing fertility of the Israelite women on which the Bible lays special emphasis (cf. Gen. 46.3; Exod. 1.7,12,19; Deut. 26.5), the rate of increase here suggested should not necessarily be thought incredible (1970, pp. 22-23).
Thus, when all of the biblical information is considered, it is apparent that there is no contradiction between Exodus 12:40-41 and Galatians 3:17. Nor is there any problem in regard to Genesis 15:13 and Acts 7:6. As the late Bobby Duncan said when he ended his study of these matters, “Isn’t it amazing how the Bible clarifies the Bible?” (n.d., p. 4). Amazing indeed!
REFERENCES
Archer, Gleason (1982), Encyclopedia of Bible Difficulties (Grand Rapids, MI: Zondervan).
Archer, Gleason L. (1994), A Survey of Old Testament Introduction (Chicago, IL: Moody).
Barnes, Albert (1949a reprint), Barnes’ Notes—Acts (Grand Rapids, MI: Baker).
Barnes, Albert (1949b reprint), Barnes’ Notes—II Corinthians and Galatians (Grand Rapids, MI: Baker).
Boles, H. Leo (1941), Commentary on Acts of the Apostles (Nashville, TN: Gospel Advocate).
Clarke, Adam (no date), Clarke’s Commentary on the Old Testament—Volume I: Genesis to Deuteronomy (New York: Abingdon-Cokesbury).
Duncan, Bobby (no date), “The God of the Fourth Generation” (Adamsville, AL: Adamsville Church of Christ).
Henry, Matthew (no date), Matthew Henry’s Commentary on the Whole Bible—Volume I: Genesis to Deuteronomy (McLean, VA: MacDonald).
Hoehner, Harold W. (1969), “The Duration of the Egyptian Bondage,” Bibliotheca Sacra, 126:306-316, October.
Keil, C.F. and F. Delitzsch (1974 reprint), Commentary on the Old Testament—The Pentateuch (Grand Rapids, MI: Eerdmans).
Kitchen, Kenneth A. (1966), Ancient Orient and Old Testament (London: Tyndale).
Lipscomb, David (no date), Commentary on Second Corinthians and Galatians (Nashville, TN: Gospel Advocate).
Mauro, Philip (no date), The Wonders of Bible Chronology (Swengel, PA: Reiner).
Ozanne, C.G. (1970), The First 7,000 Years (New York: Exposition Press).
Rohl, David M. (1995), Pharaohs and Kings: A Biblical Quest (New York: Crown).
Thiele, Edwin (1963), “Chronology, Old Testament,” Zondervan Pictorial Bible Dictionary, ed. Merrill C. Tenney (Grand Rapids, MI: Zondervan).
Unger, Merrill (1954), Archaeology and the Old Testament (Grand Rapids, MI: Zondervan).
Whiston, William, trans. (1974 reprint), The Complete Works of Flavius Josephus (Grand Rapids, MI: Baker).